Becoming righteous role models for future generations through piety, truthfulness and prayer
Huzoor addresses Majlis Ansarullah Ijtema UK 2025
Hazrat Amirul Momineen, Khalifatul Masih V (aa) addresses the concluding session of the Majlis Ansarullah Ijtema UK 2025 Puttenham, Guildford, 28 September 2025: Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, graced the Majlis Ansarullah UK Ijtema 2025 with his presence.
Huzooraa inaugurated the session by inviting Mahmud Wardi Sahib for the recitation of the Holy Quran (Surah alBaqarah, Ch.2: V.1-8).
He then invited Toban Ephram Sahib
for the translation of the verses recited.
Huzooraa then came to the podium for the Ansarullah pledge, which was repeated in unison by all members present.
Then, Huzooraa invited Munir Odeh Sahib to recite a Qaseedah of the Promised Messiahas in praise of Allah the Almighty. The translation of this Qaseedah was presented by Abdul Momin Tahir Sahib.
Umar Sharif Sahib was then invited by Huzooraa to present an Urdu nazm of Hazrat
Khalifatul Masih IIra
Following this Huzooraa invited Sadr
Majlis Ansarullah UK, Sahibzada Mirza Waqas Ahmad, to present a report of the ijtema. Thereafter, a short video presentation was shown, which showcased some highlights of the ijtema
Then, the Alam-e-Inami prize for the best Majlis 2025 was announced, for which Huzooraa was requested to award the prize, and he instructed the winners to pose for a photograph.
A special time-window on Fridays for the acceptance of prayers
Hazrat Abu Hurairahra narrated: “Allah’s Messengersa said, ‘There is timewindow on Fridays; should a Muslim encounter it while standing in salat and supplicating, Allah the Exalted will surely grant his request.’ He then gestured with his hand to indicate how brief it is.”
(Sahih al-Bukhari, Kitab al-jumu‘ah, Bab as-sa‘ati ll-ati fi yawmi l-jumu‘ah, Hadith 935)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
A matter decreed
The Promised Messiahas said: “At present, there are many men from among our opponents about whom it is a matter decreed that they shall join our community. These people oppose us, but the angels look at them and laugh with the thought that: ‘Ultimately, you are going to join these very people.’ Such people constitute a hidden community of ours that will one day join us.”
On returning from his walk, the Promised Messiahas went inside and emerged when it was time for food. He spoke of the selfish nature of the Muslim clergy and also discussed, from various aspects, the despicable customs surrounding divorce and halalah. He joined with the congregation to offer his Zuhr and Asr Prayer, then after offering the evening Prayer, he remained among us until he became free from offering the Isha Prayer. After
This Week in History
3 October
3 October 1983: On this day, Hazrat Khalifatul Masih IVrh presided over the first-ever Majlis-e-Shura of Jamaat-e-Ahmadiyya Australia, attended by representatives from Australia, two delegates from Pakistan and one each from Indonesia and Fiji. (Silsila Ahmadiyya, Vol. 4, p. 827)
3 October 2003: On this day, Hazrat Khalifatul Masih Vaa inaugurated the Baitul Futuh Mosque in Morden and delivered the Friday sermon. To read this sermon’s English summary, see “Inauguration of Baitul Futuh” at alislam.org.
4 October
4 October 1924: On this day, Hazrat Musleh-e-Maudra, along with members of his entourage –including the new missionary of London, Hazrat Maulvi Abdur Rahim Dardra – went to the house in Putney, London, which was to be opened in
the proposed mosque. Huzoor to the room where prayers were offered in those days and
led everyone in a silent prayer. After that, he handed the key to Hazrat Maulvi Abdur Rahim Dardra and gave detailed instructions to Hazrat Malik Ghulam Faridra, who served as Hazrat Maulvi Abdur Rahim Dard’sra deputy. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 455)
4 October 2013: On this day, Hazrat Khalifatul Masih Vaa was interviewed by the Australian Broadcasting Corporation TV and Radio. (“ABC TV and Radio Conducts Interview with Head of Ahmadiyya Muslim Jamaat” www.pressahmadiyya.com)
5 October
5 October 1983: On this day, during his tour of Australia, Hazrat Khalifatul Masih IVrh delivered an address at the University of Canberra. This address was later published in book form as Some Distinctive Features of Islam. (Silsila Ahmadiyya, Vol. 4, p. 827)
5 October 2019: On this day, Hazrat Khalifatul Masih Vaa inaugurated
www.revuedesreligions.org, the French edition of The Review of website, during the Jalsa Salana France. (“The Review of Religions Francophone Website
6 October 2015: On this day, Hazrat Khalifatul Masih Vaa was interviewed by the Reformatorisch Dagblad newspaper at the Baitun Nur Mosque complex in Nunspeet, the Netherlands.
On the same day, Huzooraa delivered a historic address at a special session of theStanding Committee for Foreign Affairs at the Netherlands National Parliament in the country’s capital city of The Hague in front of an audience of more than 100 dignitaries and guests. (“Head of Ahmadiyya Muslim Community delivers historic address at Dutch National Parliament” pressahmadiyya.com)
7 October
In his editorial in the very first issue of Al Hakam, explaining the objectives of this periodical, he wrote:
“Al Hakam comes to the stage of journalism to fulfil its duty, declaring
[In Allah We Trust]. […] The method that is closest to human nature, as suggested by sound reasoning and experience, is Islam. Therefore, Al Hakam will be a true servant of Islam.”
For more details, see “Al Hakam: A glimpse into its history and relaunch during the blessed era of Khilafat-e-Khamisa” at alhakam. org (24 March 2023, pp. 12-14).
8 October 1999: On this day, there was a bomb explosion at an Ahmadiyya mosque in Khulna, southern Bangladesh, during the Friday prayer, causing the martyrdom of seven Ahmadis. (Silsila Ahmadiyya, Vol. 4, p. 900)
9 October
launched by Worldwide Head of the
Ahmadiyya Muslim Community”, www.reviewofreligions.org)
7 October 1915: On this day, Hazrat Mir Qasim Alira started publication of his newspaper, Faruq from Qadian. This powerful medium of tabligh continued rendering its services until the sad demise of Hazrat Mir Sahibra in April 1942.
For further details, please visit “The Weekly Faruq of Qadian” at www.ahmadipedia.org
The Promised book, Tuhfat-un-Nadwa, on this day. This treatise was written for the upcoming conference of elite scholars of divinity on the Indian subcontinent. (Tarikh-eAhmadiyyat, Vol. 2, p. 219)
7 October 1974: On this day, an Ahmadi, Basharat Ahmed Sahib, was martyred in the small town of Tahal in the district of Gujrat, Pakistan. He was born on 1 November 1948. He was Ahmadi by birth. After completing his studies in 1966, he joined the Pakistan army. In 1974, riots and opposition against Jamaat-e-Ahmadiyya were fierce. In the holy month of Ramadan, he was martyred after being attacked by an armed group of thugs. (Khutbat-e-Tahir, Babat Shuhada, p. 165, Friday Sermon, 25 June 1999)
9 October 1910: On this day, Hazrat Khalifatul Masih Ira prepared and sent a delegation of Ahmadi Muslim scholars on a tour of Uttar Pradesh, upon the invitation of Madrasa Ilahiyat, Kanpur, and Anjuman Hidayat-e-Muslimeen, Utawa.
The delegation visited the proposed areas and institutions and well-attended lectures on Ahmadiyyat were delivered. The delegation returned to Qadian on 17 October. (Tarikh-e-Ahmadiyyat, Vol. 3, p. 327)
To read its English translation, see “A Gift for An-Nadwah” at
8 October
9 October 1980: On this day, the foundation stone of the first mosque in Spain was laid by Hazrat Khalifatul Masih IIIrh, who also delivered a short speech. The ceremony was extensively covered by the media, including TV, radio and newspapers. (Silsilae-Ahmadiyya, Vol. 3, p. 638)
8 October 1897: On this day, the first issue of Al Hakam was published under the editorship of Hazrat Sheikh Yaqub Ali Irfanira
Continued from page 1
After this, Huzooraa made his way to the podium and conveyed his salaam. Then, he began by reciting tashahhud, ta‘awwuz and Surah al-Fatihah and delivered his address, a brief summary of which is as follows:
Huzooraa pointed out the fact that Canada and Burkina Faso were also holding their national Majlis Ansarullah ijtemas at the same time, thus including them in the address.
The Ansar have a great responsibility in the sense that the coming generations look up to them as role models. The fundamental basis to fulfil this responsibility is taqwa
The Promised Messiahas instructed his followers to adopt taqwa, which he described as not committing any acts which have even an ounce of doubt of being a vice.
By keeping this standard in our sights, we will be able to fulfil our oaths of allegiance.
The bai’at (oath of allegiance) that the Promised Messiahas took from us includes many aspects, one of which is shirk (associating partners with Allah). We should remain observant of ourselves to ensure that we do not become complicit in any form of shirk. As the Promised Messiahas elucidated, shirk does not only include worshipping physical idols, rather it encompasses any type of priority given to anything aside from Allah.
Another vice that the Promised Messiahas warned us against is lying. As the Holy Prophetsa is reported to have said that amongst the four traits which lead a person to hypocrisy are various forms of lying, such as not fulfilling oaths, making false promises and using foul language during an argument. In reality, these are all forms of lying.
The gravity of lying is such that the Holy Quran even compares it to worshipping idols. Lying can become a habit, so much so that when a liar speaks the truth, he is scrutinised harshly due to his habit of lying.
Additionally, zina (adultery) is another vice that must be shunned. Zina includes not just physical sexual acts, rather even exposing oneself to inappropriate and vile thoughts. Despite the fact that after a certain
age, men do not ordinarily think along those lines, nonetheless many men between the ages of 40-60 fall into this temptation. There are many women who bring this issue to light; that their husbands are consuming inappropriate content. This must be avoided at all costs, in order to purify oneself. This is of utmost importance, since it is our example that the next generation learns from.
The Holy Prophetsa was asked what the definition of fasiq is. This term includes those who are ungrateful and impatient when faced with trials.
The Promised Messiahas outlined his ideal followers: Those who offer their prayers five times a day at their allotted times, speak the truth, and avoid impure thoughts amongst other things.
These are matters worth thinking about, as to whether we are adopting such virtues and discarding vices.
We must also instill the characteristics of amanat and diyanat, which includes not breaching the trust of others or unjustly occupying or bringing their belongings into your possession.
The Promised Messiahas states that regarding those who shun you or put you through difficulties for having accepted the Imam of the time, you should not ignore them, rather you ought to present to them a beautiful example of proper ethics and virtues.
The members of Ansar should especially keep in mind not to act out in an impulsive manner. By pledging allegiance, we as Ansar have promised to become virtuous people, who in addition to offering their five daily prayers also strive to offer the tahajjud prayer.
The Holy Prophetsa has stated that those who discard the obligatory prayers become disbelievers. On the day of judgement, the obligatory prayers are the first act that a person will be questioned about. If he offered them, then he has succeeded, whilst those who have not will fail.
The Promised Messiahas has emphasised that no act reaches God Almighty without taqwa. Our obligatory prayers should include other prayers, such as those prescribed by the Holy Prophetsa as well as
personal supplications that one can make in their own language.
Some Ansar do not give the obligatory prayers their due attention. Prayers are such a blessing that if they were made obligatory on the people of Noahas, they would have avoided their calamity.
Tahajjud is extremely important as it results in many benefits, such as protecting one from spiritual ailments as well as physical ones. Even modern science testifies that waking up in the early hours of the morning has immense health benefits. Waking up at such an early time is a difficult and painful thing to do, which is a key ingredient in being able to perform such worship which becomes acceptable by God Almighty.
Sending durood (salutations upon the Holy Prophetsa) is of great importance as well. The Holy Quran mentions that Allah the Almighty and the angels send salutations upon the Prophetsa, and that the believers should do so as well. The current volatile situation of the world requires us to increase this habit of sending durood upon the Holy Prophetsa Durood is so significant that our prayers do not reach the threshold of God without it.
According to the Promised Messiahas, merely reciting durood is not enough on its own, rather, being obedient to the instructions of the Holy Prophetsa must accompany it.
Istighfar (seeking forgiveness from God) must also be sought along with durood, as this will remove our weaknesses and keep us protected from committing sins and their subsequent punishments. Hence, even if one has committed sins, istighfar purifies a person.
The Promised Messiahas states that some people become so habitual in their sins, whether they be overt or covert, intentional or unintentional that they no longer see it as sin. However, istighfar can help bring a person back towards righteousness.
He further states that if you desire that angels praise you, then you must be patient in the face of adversity and not respond to insults with insults. By purifying your hearts, mouths, eyes and ears you will reach
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the evening Prayer, the Promised Messiahas heard a letter from a friend as well as readings from two other newspapers. Maulvi Abdul-Karim Sahibra recited a poem by Mir Hamid Shah Sahibra, which pleased the Promised Messiahas greatly and he instructed that the poem be published in the newspaper. The poem was:
The name of the Messiah gained fame far and wide; he who is a servant of the Pure Religion of the Messenger of Mankind.
the nearness of Allah.
Another responsibility is to fulfill the rights of others, which includes protecting others from adversity and calamities. Hence, we should pray for our oppressed brothers and sisters, especially Muslims who are suffering around the world, to be alleviated from their difficulties, and that they are able to recognise the Imam of the age.
The Promised Messiahas stressed that those who respond to insults with insults are not part of his community. Those who are active in tabligh (preaching) sometimes fall into this category, where they respond to the vile and vulgar language of opponents in a similar manner. This is the wrong approach, as it goes against our teachings and does not please Allah.
We should replace anger and frustration with humility and piety. The Promised Messiahas stated that you will definitely go through adversity, but you will only harm yourself through your own actions and reactions. In the face of such adversity, you should remain steadfast. You should not become disheartened at these difficulties, whether they appear in your personal life or in the lives of your relatives in Pakistan.
Mere words are not enough, we must show true loyalty to God. This will open the doors to His blessings and mercy.
We must endeavour to improve ourselves. Avoiding worldly temptations and prioritising our faith will ensure that we become those who not only become purified ourselves but also set the stage to purify the coming generations.
Huzooraa mentioned that these are only a few aspects which we must focus on, and if we do so we will become perfect Ansarullah (helpers of Allah). We should strive to attain such a standard and pray that we are able to fulfil our pledge to become the recipients of the pleasure of Allah the Almighty.
Huzooraa then ended the session with a silent prayer, which he followed by announcing the attendance of the various Ansar ijtemas, as well as the Lajna UK ijtema that took place simultaneously.
(Report prepared by Al Hakam)
(Malfuzat [English], Vol. 2, p. 06)
Modesty and dignity – the pride and distinction of an Ahmadi woman
Huzoor addresses Lajna & Nasirat UK Ijtema 2025
Puttenham, Guildford, 27 September 2025: Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, graced the Lajna Imaillah and Nasirat-ul-Ahmadiyya UK Ijtema 2025 with his presence.
The formal proceedings of this blessed gathering commenced at approximately 4:10 pm local time. Following the conveyance of salaam, Hazrat Amirul Momineenaa invited Rizwana Tahir Sahiba to recite a portion of the Holy Quran (Ch. 3: V.103-105), after which Labeeda Bhatti Sahiba presented the English translation of the verses.
Huzooraa then came to the podium for the Lajna Imaillah pledge, which was repeated in unison by all members present. Thereafter, Rizwana Shams Sahiba was invited to recite an Urdu poem composed by Hazrat Nawab Mubaraka Begum Sahibara, and Barira Tahir Sahiba presented its English translation.
Sadr Lajna Imaillah UK was subsequently called to present a report of the ijtema. She expressed gratitude to Huzooraa for gracing the occasion and noted that the second day of the ijtema had reached a successful conclusion. She further highlighted that the theme for this year’s ijtema was:
“And hold fast, all together, by the rope of Allah.” (Ch.3: V.104)
She noted that various talks and presentations were delivered on topics including “How Khilafat Inspires us to Seek Knowledge” and “Witnessing the Words of Hazrat Khalifatul Masih Vaa”. Academic competitions for Nasirat were also held, comprising tilawat, nazm, Urdu and English speechs, as well as English poetry competitions.
Academic excellence awards for university students had been distributed the previous day to those whose names were announced at Jalsa Salana UK 2025. Awards for GCSE and A-Level students were scheduled for the following day.
AMRA also organised talks on a variety of subjects spanning religion, science, and health. Among the new features introduced for Nasirat this year were a special talk on animals in the Holy Quran. The exhibitions showcased presentation on Khulafa, their lives and guidance for the Jamaat.
Awards were also presented on the basis of small, medium and large majalis. This year the attendance was 7496 as compared to 7130 last year. Sadr Lajna Imaillah UK concluded her report by offering thanks to all those who had contributed to the success of the ijtema. She also thanked Majlis Khuddam-ul-Ahmadiyya and Majlis Ansarullah. Once again, she expressed heartfelt gratitude to Huzooraa for his
blessed presence and humbly requested his prayers for the future progress of Lajna Imaillah UK.
A video presentation was then shown, capturing key aspects of the ijtema and showcasing the new features introduced this year.
At 4:33 pm, Hazrat Khalifatul Masih Vaa commenced his address. The following is a summary:
The establishment of Lajna Imaillah was a profound gift for Ahmadi women and girls. Hazrat Khalifatul Masih IIra established Lajna Imaillah so that women could organise and work independently, without being under the shadow of men.
We live in an age when the call for women’s rights has become fashionable in the West. Women are now raising their voices to attain rights that were previously denied to them. Modern trends even see men branding themselves as feminists and claiming to achieve rights for women. However, there is no sincere commitment to true women’s rights.
These modern-day movements are often driven by selfish motives, not by love, compassion, or a genuine desire for equality. By contrast, Ahmadi women can proudly proclaim to the world that Islam granted them their rights and freedoms more than 1400 years ago. They do not need any man to bestow rights or equality upon them, for Allah Himself honoured them with true freedom, justice, and equality.
Ahmadi women can proudly affirm that they do not seek rights or freedoms
as defined by worldly people or the men of this era. Their desire is for the rights defined by Allah and His Messengersa. Allah the Almighty has commanded that the rights and dignity of women must never be violated, nor should they ever be subjected to cruelty. Any man who denies a woman her due rights is guilty in the eyes of God and will be held accountable before Him.
While Allah has granted women countless rights and privileges, He has also laid down obligations that must be fulfilled. God requires women to be righteous, to perform good deeds, and to act upon the teachings of Islam; only then will they be worthy of His rewards. In the Holy Quran, Allah the Almighty delineates the responsibilities of men and women –sometimes collectively, and at other times separately. Allah the Almighty states:
women who give alms, and men who fast and women who fast, and men who guard their chastity and women who guard their chastity, and men who remember Allah much and women who remember Him, Allah has prepared forgiveness and a great reward.” (Ch.33: V.36)
In this verse, Allah has prescribed the same righteous deeds for both men and women in order to attain the rank of a true believer.
Huzooraa explained that as an Ahmadi woman, if you act upon these commandments, you will nurture righteous fathers, husbands, and sons. You will be the ones who purify and liberate society from the conflicts and turmoil that grieve it today. Always remember that the achievement of any great objective requires sacrifice. Therefore, every Ahmadi woman and girl must constantly strive to improve her spiritual and moral state. Only then can you truly act upon the commands of Allah. Submit entirely to Him, give sadaqah, observe the fasts, and guard your modesty and chastity.
“For men who submit themselves wholly to Allah, and women who submit themselves wholly to Him, and men who believe and women who believe, and men who are obedient and women who are obedient, and men who are truthful and women who are truthful, and men who are steadfast and women who are steadfast, and men who are humble and women who are humble, and men who give alms and
It is often the case that girls and women share their worries with Huzooraa and ask why their prayers are not answered. Huzooraa clarified that some rewards require patience and are destined for their appointed time. True believers do not regard this world as everything; rather, their eyes are set upon the eternal life of the Hereafter.
Keeping this in view, Huzooraa briefly outlined the moral values that a believer must embody.
Strive towards the perfect of faith It is not enough merely to recite the kalimah verbally; there must be deep conviction and a readiness to fulfil every command of Allah the Almighty. Regrettably, some people complain immediately when tested with trials. Yet God loves His people dearly, and He requires unwavering faith in Him – never doubting His presence when a hardship befalls.
Thus, no matter what, a believer’s faith in Allah must never weaken, nor must they ever harbour grievance against Him. Always remember, God is the Lord of all the worlds. He has bestowed countless blessings upon us from the moment of our conception. If we continually recall His bounties, we will never complain of being treated unfairly. If we remain steadfast for Allah’s sake alone, He will reward us beyond measure.
Every Ahmadi Muslim woman must regularly recite the Holy Quran, strive to understand its meanings, and live by its sacred guidance. Unfortunately, many fail to give due attention to the Word of God Almighty. In the Quran, Allah commands us to listen to Him and strengthen our faith in Him. The primary means of increasing one’s faith is to study the Holy Quran. Its commandments number over 700, and we must strive to fulfil every single one of them.
Among young people today, there is a tendency to say, after praying for some time, that their prayers were not answered. Those with true faith recognise that the fault lies with themselves. Therefore, every Ahmadi must raise the standard of their faith and prayers.
To achieve this, one should constantly reflect on the pledge that Lajna members make at their events and gatherings. Huzooraa reminded that he has repeatedly mentioned the sacrifices made by Ahmadi women, who have always stood at the forefront of their faith. If Ahmadi women resolve to make every possible sacrifice, they can be assured that God will never leave them empty-handed.
Obedience to Allah the Almighty Believing women are obedient to Allah the Almighty. Lajna Imaillah was founded for the moral and spiritual uplift of Ahmadi women and girls. To preserve the honour and dignity of Lajna and of the Jamaat, members must embrace this identity wholeheartedly. Lajna Imaillah regularly organises programmes for moral and spiritual training. Every woman and girl should participate in these programmes to increase their moral and spiritual progress.
Mothers, and those who will soon become mothers, must never forget their responsibilities. They are responsible not only for themselves, but also for their children. If they reform themselves, their reformation will be carried forward to their future generations.
The Holy Prophetsa taught that one should like for others what one likes for oneself. When Lajna members wish that their prayers be accepted and aspire to attain the highest values, they must also instil these in their children, siblings, and society at large.
Truthfulness
Another fundamental quality is truthfulness.
“As members of Lajna Imaillah, understand your responsibilities, you have been entrusted with the sacred duty of conveying the message of Islam in this country and around the world and to play the foremost role in serving the noble mission of the Promised Messiahas. May Allah grant you the ability to do so.”
When a woman speaks the truth and avoids falsehood, she performs a form of spiritual jihad. This not only purifies her from every trace of shirk but also sets a powerful example for her children and others in society, teaching them to abhor lying and to reject shirk. Falsehood is a malignant key that unlocks countless evils.
Raising children in Western society poses unique challenges. Yet if parents are pious and live according to the teachings of Islam, their children will naturally learn from them. Thus, an Ahmadi mother bears the weighty responsibility of protecting society from every form of shirk.
Huzooraa referred to the nikah verses, which highlight the importance of truthfulness. Ahmadi mothers must inculcate this quality within their children, for truth equips them with the power to spread the message of Islam.
Patience
With patience and prayer, strive to resolve every issue. If, God forbid, matters intensify, they may be presented to the Jamaat for reconciliation and reformation. Believing women – whether mothers, daughters, sisters, or in-laws – must strive to create an atmosphere of peace, love, and harmony.
Today the world is in a critical state because selfishness has taken root and patience has diminished. Patience is not weakness; it is a demonstration of true strength. One dangerous effect of social media is exposure to harmful influencers. Women are often urged to seek divorce over minor issues. Yet studies show that the breakdown of families leads children towards dark and destructive paths.
Believing men and women alike must observe forbearance and patience, always striving to preserve the family unit. At times, difficulties arise with neighbours or Jamaat office-bearers. Office-bearers are human and may make mistakes, but they are not infallible. However, when false allegations are levelled, pride and ego turn the accusers into wrongdoers themselves. One sin gives rise to another, disturbing the peace of the entire society.
Humility
Another great virtue for believing women is
humility, for humility is the key to a peaceful society. If Ahmadi women remain humble, they will raise future generations who will themselves become the key to peace and prosperity. Arrogance breeds disorder, while Allah revealed to the Promised Messiahas that He loves humility and meekness.
Sacrifice and sadaqah
Another virtue is offering sacrifice and giving sadaqah. Huzooraa prayed that Allah reward Ahmadi women abundantly for their sacrifices.
Fasting
Another virtue is fasting in the month of Ramadan. Fasting instils patience, increases humility, curbs arrogance, and strengthens faith. It ensures the peace and security of society. Indeed, every virtue brings with it collective benefit.
Chastity and modesty
Allah further commands believing men and women to guard their chastity and modesty. The Promised Messiahas explained that modesty is not limited to dress; it also concerns one’s eyes, ears, tongue, and every faculty that can lead to sin.
Islam commands women to dress modestly, protecting them from unwanted glances and safeguarding society from impure thoughts and actions. Today, indecency and vulgarity are widespread. In such an age, it is a source of great pride that Ahmadi women and girls remain firm and continue to manifest the teachings of Islam.
Islam was the first to establish and safeguard the rights of women and to promote their education. Yet along with rights, Islam has placed certain obligations upon women. Huzooraa gave the example of Prophet Mosesas and the women who waited until the shepherds had departed before approaching the well. Their modesty required them to remain separate.
However, today some suggest that Jamaat meetings should be mixed without any screens dividing men and women.
Lajna Imaillah and all steadfast Ahmadi women must clarify that when purdah is discarded, social and moral problems inevitably arise. Without embarrassment
or hesitation, every Ahmadi woman must observe modesty at all times. The modesty and dignity of Ahmadi women are a means of distinction and honour from the rest of the world.
Worship of Allah
Finally, according to the verse mentioned at the beginning, Allah commands believers to remember and worship Him. Those who do so will be granted immense rewards and blessings. Allah declares in Surah alBaqarah that He does not burden any soul beyond its capacity. This proves that Allah’s commandments are never beyond human ability, and at the same time, He forgives shortcomings.
Every great achievement requires sacrifice – even worldly goals demand it –so why should sacrifice not be made for the sake of Allah?
Therefore, one must always seek to fulfil the pledge to prioritise faith above all worldly matters. Many women in the time of the Holy Prophetsa were unlettered, yet when he taught them, they obeyed and followed his guidance. They became the shining stars of early Islam and guiding lights for generations to come.
In this age, Allah has sent the Promised Messiahas so that believing men and women may bring about a revolution within themselves. Huzooraa prayed:
“May Allah grant all of you the ability to increase in faith and to act upon the commands of Allah.”
To the younger girls, Huzooraa advised that they must increase their knowledge of religion, focus on offering salat regularly, and devote themselves to the recitation and study of the Holy Quran.
Huzooraa also gave the example of Ahmadi men and women in Burkina Faso, who made great sacrifices and remained firm in their faith. Even when their men were martyred before them, their Ahmadi women did not show any fear and stood tall. Having accepted the Promised Messiahas, they demonstrated that they were ready to present every sacrifice for their faith. These African women have set a remarkable example, and their faith should serve as a living model for all members of Lajna Imaillah.
Revolutions are never born out of convenience or mere words. They are achieved through sacrifice – by surrendering one’s ego, desires, and worldly interests for a higher purpose. Moreover, children must be trained in this spirit so that the legacy of faith, sacrifice, and steadfastness is carried forward to the next generation.
Towards the end, Huzooraa said:
“As members of Lajna Imaillah, understand your responsibilities, you have been entrusted with the sacred duty of conveying the message of Islam in this country and around the world and to play the foremost role in serving the noble mission of the Promised Messiahas. May Allah grant you the ability to do so.”
Huzooraa then led all attendees in du‘a (silent prayer). Thereafter, Hazrat Amirul Momineenaa affectionately listened to taranas (choral poems) of Lajna Imaillah and Nasirat.
(Report prepared by Al Hakam)
From the markaz
Counter Dajjal with its own tools: Second MKA delegation from USA’s East Region meets Huzoor
Islamabad, Tilford, 29 September 2025: A second delegation of khuddam from the East Region of Majlis Khuddam-ul-Ahmadiyya USA had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The meeting commenced as Huzooraa graced the hall with his presence and extended his salaam. The amir-e-qafilah introduced the delegation of 21 khuddam, explaining that due to the large size of their region, this was the second group to have travelled for the mulaqat
Following this, each of the khuddam had the opportunity to introduce himself, his family, his academic and professional background and his service to the Jamaat.
Among the attendees was a new Ahmadi, whom Huzooraa kindly asked about his background and his journey to Islam Ahmadiyyat. The khadim explained that he had accepted Ahmadiyyat three years ago. His interest in Islam led him to an Ahmadiyya mosque, which he said felt like home from the very beginning. He mentioned that he had read some of the Jamaat’s literature and that his favourite book was The Philosophy of the Teachings of Islam. Huzooraa asked if he had started to learn the Holy Quran in Arabic, to which he replied that he had not yet. Huzooraa lovingly instructed that he should ask his local murabbi to make arrangements for him to begin learning.
During the introductions, one khadim shared how he had been facing a significant business-related difficulty for some time. After he had requested Huzooraa for prayers, the issue was resolved by the grace of Allah. Another khadim, now a medical doctor, re-
lated that he had initially wanted to become a missionary, but Huzooraa had advised him to pursue medicine instead. Huzooraa advised him that since he could not attend Jamia Ahmadiyya, he should now dedicate an hour each day to studying the Holy Quran, Hadith and the books of the Promised Messiahas, just as he would have done at Jamia.
After the introductions, the khuddam were given the opportunity to ask questions.
Seeking guidance before a major decision
A khadim enquired about the proper way to pray before making a significant life decision and whether one should wait for a specific sign from Allah.
Huzooraa guided him that the first step is always to seek Allah’s help. For any important matter, one should offer at least two rak‘at of nafl salat daily. Huzooraa explained that it is not necessary that one will always receive a specific sign or dream in reply. The prayer should be that if the matter is good for him in the sight of Allah, then Allah should make it easy for him to achieve his goal; and if it is not, then Allah should remove the desire for it from his heart. Huzooraa clarified that a state of satisfaction and contentment in one’s heart after this prayer is in itself the sign. Even Prophets and very pious people did not always receive a specific sign, but when they felt satisfied in their hearts that a course of action was good, they proceeded with it, taking that contentment as a sign of Allah’s will.
Dealing
with the loss of a loved one
A young man who had lost his mother a few years prior asked for guidance on how to deal with the grief and how to remain positive during this and other trials.
Huzooraa advised him to pray to Allah for comfort and for satisfaction of the heart. He should continually pray for the high station of his mother in paradise; by doing so, he will be constantly remembering her and will feel that he still maintains a close spiritual relationship with her. Furthermore, he should engage in istighfar and seek Allah’s help at all times, as it is only Allah Who can grant true satisfaction to the heart. Huzooraa counselled that while the love and kindness of a mother can never be forgotten, he should channel the memory of her positive character traits into motivation to work hard and achieve the noble goals she had wished for him.
On making films about the Promised Messiahas and his khulafa’
A question was asked about the permissibility of making films based on the lives of the Promised Messiahas and the khulafa’, using actors, as a means of spreading the message of Ahmadiyyat.
Huzooraa responded that they should instead “act” upon the teachings of these holy personages in their own lives. Nevertheless, Huzooraa also elaborated that those who are educated in media should seek to find new, better and more interesting ways to present the teachings of Islam to others.
The goal, Huzooraa explained, should be to create content that satisfies the modern way in which people consume information, while ensuring that the pure message of Islam is delivered without compromise.
Bridging the political divide in America
A khadim asked how Ahmadis should navigate the growing tension between the right and left political wings in the USA and how they can help reduce this divide.
Huzooraa explained that this is not a phenomenon exclusive to America, but is a growing trend across the world, including in the UK and Germany, etc. This polarisation, Huzooraa noted, is often fuelled by anti-immigrant sentiment, which is largely directed against Muslims.
Therefore, Huzooraa stated, it is the duty of Ahmadis to launch a counter-effort. Just as political groups run campaigns, Ahmadis must initiate a move to create widespread awareness about the true teachings of Islam. Huzooraa reminded them of the target he had set over seventeen years ago to convey the peaceful message of Islam to 5% of their country’s population annually – a target which, had it been pursued seriously, would have yielded tremendous results by now.
Huzooraa advised them to make a comprehensive plan, using modern methods of outreach. Khuddam-ul-Ahmadiyya should organise seminars at universities and with academics to show them how Islam promotes peace and how Ahmadis integrate into society to work for the betterment of the nation. An active effort is required, as nothing can be achieved by sitting at home.
Huzooraa gave the example of a politician in the UK who has been striving for decades and is only now predicted to gain a majority due to shifts in public opinion against immigrants. Ahmadis in the US, who are hardworking taxpayers and a benefit to the country, must create their own effective advocacy to showcase this reality and the true, peaceful teachings of Islam. This plan, Huzooraa stressed, should be undertaken on a large scale by all auxiliaries of the Jamaat.
Zionist powers, the Dajjal and the internet
A question was raised about Zionist powers using the internet to spread immorality and turn youth away from religion and whether this was connected to the trials of the Dajjal Huzooraa explained that the Dajjal means deception and falsehood, which is being used to brainwash the youth. He stated that this is not the work of just one group; rather, Zionists, atheists and various other anti-religious groups have formed a consolidated effort with the common goal of taking people away from religion, especially Islam. Thus, it is not just a question of Zionism, but of atheism, even more so and all these forces are part of the forces of the Dajjal. Unfortunately, the wrongful actions of some Muslims provide these forces with more opportunities to level their criticisms.
Huzooraa advised that just as the Dajjal has intensified its efforts in this era of the Promised Messiahas, Ahmadis must become many times more active to nullify its schemes. If the opponents use the internet for their propaganda, Ahmadis must use the same facility to deliver their message. The strategy should not be to only post answers on one’s own website, which has limited followers. Rather, a concise answer should be posted directly on the opponents’ own sites and platforms, with a detailed response available on the Ahmadiyya websites. These two efforts must run in parallel.
Balancing finances and faith amidst inflation
A khadim asked for guidance for young khuddam and newly-married couples who are facing financial pressure due to inflation in the West, which sometimes affects their religious and Jamaat services.
Huzooraa put the issue into global perspective, noting that inflation is a worldwide problem and that people in countries like Pakistan face far greater hardship, sometimes running out of their monthly salary in just ten days. The core issue in the West, Huzooraa explained, is not just inflation but a significant increase in worldly desires and preferences – the latest model of car, a largescreen television with all the applications and so on.
The solution, Huzooraa guided, lies in cultivating contentment or qana‘at. If a person develops contentment, everything falls into place. One should reflect on the fact that while they have food to eat and a roof over their head, there are millions in the world who are starving due to drought, famine, or war; the Israeli government, for example, is depriving the Palestinians of food. By being grateful for the blessings Allah has bestowed, one attracts even more blessings, as Allah promises in the Holy Quran to increase the favours of those who are thankful. (Surah Ibrahim, Ch.14: V.7) When there is
contentment, desires are limited and a balance is naturally created, especially if both husband and wife understand this principle.
Huzooraa advised that from the outset, one should resolve that, despite worldly pressures, they will give in the way of Allah. This includes not just the obligatory chandah, but also voluntary charity for the poor. When one gives in this way, Allah places barakah or blessing in their wealth. True financial peace comes from this blessing, not from the sheer amount of income.
Representing Islam Ahmadiyyat without fear
The final question was on how khuddam can represent Islam Ahmadiyyat in their schools
and society without shame or fear.
Huzooraa stated that courage is required for every task. If people know you are a Muslim, there is nothing to be shy about; the task is simply to demonstrate what a true Muslim character is. Attribute your good actions to the teachings of Islam and when you see other Muslims acting wrongly, clarify that their actions are contrary to Islamic teachings. Huzooraa mentioned that in his own public addresses, he openly speaks of the shortcomings of some Muslims while presenting the true, beautiful teachings of Islam in contrast.
There is nothing to fear, Huzooraa stressed; one should speak with courage. When people hear the true teachings of Is-
lam, they appreciate their beauty. Huzooraa shared recent anecdotes of ambassadors and a Member of Parliament who had expressed their reservations about Islam but, after meeting with Huzooraa and hearing the true message, had their doubts and fears completely removed. One should explain openly that crime is a matter of individual character and exists among people of all faiths and none; it is not a result of any particular religion’s teachings.
The mulaqat concluded with the delegation having the honour of a group photograph with Huzooraa
(Summary prepared by Al Hakam)
Is Islam really a threat to British culture and community?
Atif Rashid Journalist, UK
If you live in the UK, you couldn’t have missed all the national flags peppered across towns in the country. With roundabouts painted with the red cross from St George’s flag, you’d think a national holiday was being celebrated.
While far-right figures claim it’s a sign of patriotism, which national flags usually are, evidence suggests racism, xenophobia and Islamophobia are behind the strategic placement of these symbols in the past two weeks. While anti-immigrant sentiment has been rising in the last few years, the real issue is Islam or Muslims.
As Hazrat Mirza Masroor Ahmad, the Caliph and Head of the Worldwide Ahmadiyya Muslim Community, said in 2018:
“Many local people are afraid that their societies are changing beyond comprehension and they feel that their nation’s resources are being disproportionately utilised in favour of immigrants.
Whilst the term ‘immigrant’ is used, the real issue for most people is ‘Islam’ and the fact that the vast majority of immigrants to Europe are Muslims fleeing from war-torn countries in the Middle East.”
These concerns by right-wing groups are largely misplaced. The influx of people coming into Britain because of the dire conditions in other countries is partly the result of poor foreign policy decisions by successive British governments. That should be blamed, rather than the immigrants themselves.
The UK has been involved in the wars
in Iraq, Syria, Libya, Afghanistan, Ukraine and Gaza. The amount of British taxpayer money to fight or fund these wars – most of them which destabilised those countries and created more terrorists – runs into the billions.
The sentiment should be against government policies and poor use of taxpayer money, rather than the vulnerable immigrants fleeing oppression and tyranny in their countries.
As His Holiness said:
“Society should not reject genuine refugees who are suffering through no fault of their own. Society should not cast aside innocent people who only want the opportunity to live in peace and who desire to be good citizens and follow the laws of the land in which they live.”
But none of this should come at the expense of the existing population. As His Holiness Hazrat Mirza Masroor Ahmad stated:
“People who have lived their lives and paid their taxes in a country, are justified to ask whether it is fair that their contributions to the State are spent on resettling foreign immigrants, as opposed to funding projects that are beneficial to existing citizens.”
Today, public services are in a free-fall, the NHS is underfunded, and the costof-living crisis is soaring. Meanwhile, the government continues to increase defence spending, and most politicians are on a £100k salary or so, which has risen above the rate of inflation. The average UK salary is £37,600. This is an issue of poor allocation of resources by our leadership, rather than an issue of an influx of immigrants.
With Muslim immigrants entering Britain, however, some feel that British culture is declining and the country is unrecognisable. The far right calls for Muslims to “integrate” and not undermine British culture. But this is a strawman fallacy.
Muslims are the most charitable of all religious groups in the UK. They work in the NHS, in our schools, shops and public services. Some of the most prominent Britons are dedicated public servants like Humza Yousaf, the former First Minister
of Scotland and Sadiq Khan, the longestserving mayor of London.
Hazrat Mirza Masroor Ahmad said:
“For me, true integration is to love the country in which you live and to be completely loyal to it. Thus, all immigrants should be loyal to their adopted nation, they should truly love it, they should honour it, they should be law abiding and work for its prosperity and progress. This is integration.”
The Ahmadiyya Muslim Youth Association raises hundreds of millions for British charities every year, donates thousands of kilograms of items to foodbanks and provides more than a million meals to those in need.
The fear of the “Islamization” of Britain is also a red herring. Muslims do not come here to “invade” the country. When the Muslims at the time of the Holy Prophet (saw) were being persecuted in Mecca, the Prophet advised them to migrate to Ethiopia, which was under the rule of a just Christian king. They did not go there to “Islamize” the country or change their culture. They went to seek refuge so they could practice their faith with freedom and in peace.
Islam teaches loyalty and love for one’s nation, whether the governance is Muslim or non-Muslim. When the Holy Prophet (saw) formed the nation-state of Medina, he did not enforce Islamic culture, norms or rules upon its population. Instead, he issued a common law for all and allowed all religions to practice their faiths and be judged according to the rules of their scriptures.
This is the pluralistic system of governance he implemented, which Islam advocates. When Muslims later ruled other territories across Europe, Africa and the Middle East, that system was followed –where Jews, Muslims, and Christians lived in harmony side by side, each following and upholding their own cultures whilst respecting the others.
Today, Britain prides itself on multiculturalism and religious freedom, akin to those values – this is what makes it a great place to live, not just for Muslims, but for every citizen of the UK.
Answers to Everyday Issues
What is the Ahmadiyya view on raising hands for du‘a after salat?
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.
Someone from the UK sent the transcript of an answer given by the respected Mufti of the Jamaat during a question-and-answer session in Canada regarding supplicating [du‘a] with raised hands after the formal prayers [salat] to Hazrat Amirul Momineen, Khalifatul Masih Vaa, and sought guidance from Huzoor-e-Anwaraa. They asked, “This answer gives the impression that we can supplicate with raised hands after salat; is this correct?”
Huzoor-e-Anwaraa had a detailed note prepared on this matter and sent it for publication in the Ahmadiyya Gazette of Canada on 5 September 2024. In this detailed note, Huzoor-e-Anwaraa stated:
“During a question-and-answer session in Canada, the respected Mufti Sahib gave a brief answer regarding supplicating with raised hands after salat, from which the misunderstanding arises that it is perhaps correct to supplicate with raised hands after salat. Nowadays, a large number of nonAhmadis, particularly those belonging to the Hanafi school of thought, consider it necessary to supplicate with raised hands after the obligatory [fardh] prayer, whereas in Arab countries, this is not a particularly prevalent custom. However, to convey the correct teaching on this matter to the members of the Jamaat, some references are recorded below:
“Regarding the beginning and end of salat, the Holy Prophetsa states:
‘“
“That is, salat begins with the saying of ‘Allahu Akbar’ and ends with the saying of the salam. (Sunan at-Tirmidhi, Kitab attaharah, Babu anna miftaha s-salati t-tuhur)
“After the obligatory prayers, the Holy Prophetsa would generally offer the sunnah and other supererogatory prayers at home. However, before going home, after the performance of the obligatory prayers, he would recite istighfar and some other established supplications. Furthermore, he also advised the Companions to recite certain supplications after salat. But we have not been able to find any hadith which mentions that the Holy Prophetsa would obligatorily and consistently supplicate with raised hands along with all the followers after every prayer. However, on some special occasions, the Holy Prophetsa did supplicate with raised hands after salat
“In this era of the Renaissance of
Islam, the most ardent devotee of the Holy Prophetsa, the Promised Messiahas, who was sent in exact accordance with the prophecies of the Holy Prophetsa for the service and revival of Islam, has stated on numerous occasions that whatever supplications we have to make, we should make them within the salat itself. Moreover, the practice of supplicating with raised hands after salat as a binding custom is not proven from hadith. Accordingly, the son of Hazrat Sufi Ahmad Jan Sahib Ludhianvira, Hazrat Sahibzada Pir Iftikhar Ahmad Sahib Ludhianvira, narrates:
“‘By the grace of God, I remember the time when the Promised Messiahas was present in the Mubarak Mosque. We, the humble servants, were seated. Hazrat Maulvi Abdul Karim Sahib, may Allah have mercy on him, was also present. It was then that Huzooras delivered a discourse concerning supplicating within salat. The gist of it, in my own words, is that it has become a custom that people do not supplicate inside the salat. They offer the salat quickly, as a mere custom and habit. And when they have completed the salam, they then offer long supplications with great and earnest entreaty, whereas the supplication ought to be within the salat Salat itself is supplication [du‘a]. Salat is so that a servant may ask his Lord for the good things of this world and the next. Their example is that of one who appeared in the court of a king but presented no petition of his own and when he was dismissed from the court and came outside, he began to make his request. It is not proven that the Holy Prophetsa used to supplicate with raised hands after the congregational five daily prayers.
“‘Before this discourse of the Promised Messiahas, supplication was consistently offered with raised hands as a binding custom after the five daily congregational prayers. The imam of salat, Hazrat Maulvi Abdul Karim Sahib, the Promised Messiahas and all the followers would raise their hands and supplicate after completing the salam of the obligatory prayer. I remember this method of everyone supplicating together with raised hands, because I too used to supplicate with raised hands along with everyone else. In this entire discourse, the Promised Messiahas did not so much as hint to Hazrat Maulvi Abdul Karim Sahib as to why he did this, or that he should not do so in the future. However, the moment Hazrat Maulvi Abdul Karim Sahib heard
this discourse of Huzooras, he ceased to supplicate with raised hands after the salam of the prayer. And from that time, this is the practice that has continued.’ (Iftikharul-Haq ya In‘amat-e-Khudavand-e-Karim, Nuqush Press, Lahore, pp. 494-495)
“Hazrat Maulvi Syed Mahmud Shah Sahibra, who had come from Saharanpur, submitted to the Promised Messiahas: “‘We generally supplicate after salat, but this is not the case here in Qadian?’ In answer to this question, the Promised Messiahas delivered a detailed discourse, a portion of which is as follows. He said:
“‘The fact is, we do not forbid supplicating and we ourselves also supplicate; and the salat is, in and of itself, supplication. The point is that I have advised my Jamaat that a common innovation [bid‘ah] has spread in India, that they do not properly observe the perfection of the postures and pray a ‘pecking’ prayer, as if salat were a tax, the payment of which is a burden. It is therefore performed in a manner in which aversion is found, whereas salat is such a thing from which spiritual delight, intimate communion and profound bliss are meant to grow. Yet, the manner in which salat is often performed prevents the attainment of heartfelt presence and engenders a state of spiritual insipidity and joylessness. I have given this very advice to my Jamaat: that they should not offer salat in a manner that gives rise to such a lack of spiritual delight and a heartless state, but should instead strive for that conscious devotion of the heart, from which they will obtain serene joy and profound delight. It has generally become the condition that salat is offered in such a way that no effort is made for the presence of the heart; rather, it is finished quickly and outside of the salat, a great deal is done for supplication [du‘a] and they continue to supplicate for a long time. Whereas the objective of salat (which is the means to spiritual ascension for a believer) is precisely that one should supplicate within it. […]
“‘A believer should certainly supplicate at all times, standing and sitting. But the method of supplication after salat that is current in this country is strange. In some mosques, such long supplications are made [after salat] that a person could walk half a mile in that time. I have advised my Jamaat at great length to beautify your salat; this too is a supplication. […]
“‘He who thinks in his heart that it is an innovation not to supplicate after salat, but to supplicate within salat, (should know) this is not an innovation. […] Yes, it is true that God the Exalted has not made supplicating after salat obligatory, nor is it a sunnah established through consistent and binding practice by Allah’s Messengersa; consistent adherence is not proven from him. Had there been consistent adherence and then someone had abandoned it, that would have been an act of disobedience. According to the need of the time, he did supplicate outside of salat as well. And it is our faith that his entire time was spent in supplications, but salat is a special treasure of supplications that has been given to the believer. It is therefore his duty that until he perfects it, he should not turn his attention elsewhere, because when an obligatory act is being neglected for a voluntary one, the obligatory act should be given precedence. If a person offers salat with spiritual delight and presence of the heart, then let him by all means supplicate outside of salat; we do not forbid it. We desire the precedence of the salat and this is our sole purpose.’ (Al Hakam, No. 38, Vol. 6, 24 October 1902, pp. 11-12)
“When the Promised Messiahas had finished this discourse, Hazrat Maulvi Syed Muhammad Ahsan Sahib Fadil Amrohirh addressed the questioner and said that the author of Safar as-Sa‘adah has written to the extent that there is no proof from hadith for du‘a after salat. At this, the Promised Messiahas stated:
“‘My belief is that the Hadith should be greatly revered because it is attributed
to the Holy Prophetsa. As long as it does not conflict with the Holy Quran, it is most commendable that it be acted upon. However, regarding supplication after salat, consistent adherence is not proven from the Hadith. Our principle is that even the weakest of hadith should be acted upon, provided it does not oppose the Holy Quran.’ (Al Hakam, No. 39, Vol. 6, 31 October 1902, p. 1)
“Hazrat Sahibzadah Mirza Bashir Ahmad Sahibra writes in his book, Sirat-ulMahdi:
“‘Mian Khairuddin Sahib Sekhwani stated to me in writing that (the Promised Messiahas) once said that supplication should be made within salat. In the ruku‘ and sujud, after the prescribed glorifications, one should supplicate in one’s own language. Some people offer salat very quickly and then, after the salat, raise their hands and offer long supplications. The example of this is like one who, when standing in the presence [of a king], does not ask for anything, but when he comes outside, he then begins to knock at the door. At the time of salat, a worshipper stands in the presence of God the Exalted, and at that time, he offers salat quickly and does not present any need or requirement before God the Exalted. But when he finishes the salat and withdraws from the Divine Presence, he then begins to ask. (This would be a form of disrespect). This does not mean that supplication without salat is not permissible; it only means that at the time of salat, a unique communion is experienced. At that time, one should not act in this way. Rather, it is better that one supplicate within salat; that is the time of acceptance.’ (Siratul-Mahdi, Vol. II, Part V, Narration No. 1471, May 2008, p. 261)
“Hazrat Mufti Muhammad Sadiq Sahibra, in his book Zikr-e-Habib, has recorded the following guidance of the Promised Messiahas under the heading, ‘Supplication in One’s Own Language’:
“‘One should supplicate in one’s own language within salat, because supplicating in one’s own language generates complete fervour. Surah al-Fatihah is the Word of God the Exalted; it should be recited in the Arabic language in that very way. And the portion of the Holy Quran that is recited after it should also be recited in the Arabic language. And after that, the prescribed supplications and glorifications should also be recited in the Arabic language in that same way. However, one should learn the translation of all of these. And in addition to these, one should then supplicate in one’s own language, so that presence of the heart may be achieved, because a salat in which there is no presence of the heart is not a salat at all. Nowadays, it is the habit of people that they offer a ‘pecking’ prayer; they perform salat quickly, as if it were some form of forced labour. Then, afterwards, they begin to offer long supplications. This is an innovation. In the noble Hadith, there is no mention anywhere of supplicating again after completing the salam of the prayer. The ignorant consider salat to be a tax and separate the supplication from it. Salat itself is supplication. For all the difficulties of this world and the next, and at the time of every affliction, a person should supplicate within salat. Supplication can be made at every opportunity within salat; in the ruku‘, after the glorification; in the sujud, after the
glorification; standing after the tahiyyat and after the ruku‘. Supplicate a great deal, so that you may become spiritually enriched.’ (Zikr-e-Habib, New Edition, pp. 158-159)
“‘He said: ‘The example of those who quickly recite the salat in Arabic, do not understand its meaning, nor feel any sublime delight or deep yearning and then offer long supplications after completing the salam, is that of a person who appeared in the court of a king and, standing before the throne, presented his petition which he had had someone else write for him. Without understanding it, he recited it like a parrot, made his salutation and departed. And upon coming outside the court, he stood outside the royal palace and began to say, ‘I have this request and that request.’ He ought to have presented all his requests at the very moment of being in the royal presence.’’
“‘He said: ‘The example of such people who do not supplicate in salat but offer long supplications after the conclusion of salat is like a person who has placed the axle of a horse-cart upside down on the ground, with the wheels facing upwards and then drives the horse to pull that cart.’’ (Zikr-e-Habib, New Edition, p. 155)
“The Promised Messiahas states:
“‘Nowadays, people have ruined salat What prayers do they offer? They just strike their heads on the ground. They offer salat very quickly, pecking like a rooster and then sit for a long time for supplication. The true essence and soul of salat is supplication itself. By leaving salat and then supplicating, how can that original purpose be achieved? If a person goes to the court of a king and also has the opportunity to present his condition, but he says nothing at that time and presents his request upon leaving the court, what is the benefit? Such is the state of those who do not supplicate with profound humility and utter submission in salat. Whatever supplications you have to make, you should make them in salat and observe the full etiquette of du‘a. At the very beginning of the Holy Quran, Allah the Exalted has taught a supplication and along with it, He has also shown the etiquette of du‘a. The recitation of Surah al-Fatihah is essential in salat and it is itself a supplication, from which it is clearly known that the real supplication is offered within salat.’ (Al Hakam, No. 23, Vol. 6, 24 June 1902, p. 2)
“Therefore, it is proven from the aforementioned references that the method that has become current of quickly performing salat and then offering long supplications with raised hands has an element of innovation and the Promised Messiahas disliked it.
“An occasion is mentioned in the history of the Ahmadiyya Muslim Jamaat when Hazrat Khalifatul Masih IIIrh supplicated with raised hands after salat In this connection, the respected Mufti-eSilsilah narrates that in 1974, when riots and disturbances were taking place against the Jamaat, Hazrat Khalifatul Masih IIIrh gave the instruction that a congregational supplication [du‘a] should be made with raised hands in the mosque daily after the Fajr and Maghrib prayers. Accordingly, for several months, a congregational supplication with raised hands was offered daily in the Mubarak Mosque after the Maghrib prayer.
“In this regard, the following announcement from Huzoorrh was also
published in the Al Fazl of Rabwah:
“‘Friends will have read my message in yesterday’s Al Fazl and will be engaged in prayers. In addition to individual prayers, in those places where congregational prayer is arranged, members should also, with great abundance, offer humble and heartrending congregational supplications with insistence before the Gracious Lord, the Most Beneficent, the Ever-Merciful, daily after the Fajr and Maghrib prayers. May Allah the Exalted accept them. Amin.’ (Daily Al Fazl, Rabwah, No. 129, Vol. 28/63, 6 June 1974, p. 1)
“This instruction of Hazrat Khalifatul Masih IIIrh regarding congregational supplication with raised hands was, in fact, a temporary decision in view of the need of the time and circumstances. Therefore, after some time, during his own Khilafat, its practice was discontinued. And just as, on the occasions of Bi’r Ma‘unah and Raji‘, during the painful hour when a large number of the noble Companions were mercilessly martyred, the Holy Prophetsa performed the qunut [a special supplication] in the Fajr prayer for a month to obtain the help and support of Allah the Exalted against the enemies of Islam and later discontinued this
method (Sahih al-Bukhari, Kitab al maghazi, Bab ghazwati r-raji‘…), similarly, in the tumultuous circumstances of 1974, Huzoorrh instructed this congregational supplication on a temporary basis. Therefore, a general permission cannot be deduced from this instruction of his.
“Furthermore, if someone says after a salat, ‘I am going on a journey, so let us supplicate with raised hands,’ these are all temporary matters and to supplicate with raised hands on such occasions is not a sin. However, to supplicate with regularity with raised hands after salat was neither the established practice of the Promised Messiahas nor his consistent adherence. Therefore, he did not continue it but rather said that if you must supplicate, then do it in salat. For this reason, we do not supplicate with raised hands after salat, nor should we do so, because the Promised Messiahas forbade it in the end. Therefore, if someone supplicates in this manner, it will be a disliked act and is forbidden. Hence, members of the Jamaat should abstain from it.”
Majlis Ansarullah Scotland holds the ‘Beacon of Peace’ charity walk
Arshad Mehmood Khan Scotland Correspondent
Just like every year, Majlis Ansarullah Scotland hosted another “Beacon of Peace Charity Walk & Fun Run” on 7 September 2025. The walk took place in Glasgow’s scenic Kelvingrove Park, where 150 men, women and children united to complete the 5K challenge, promoting peace, unity and compassion. Hon. Martin Rhodes MP of Glasgow North officially launched the walk at 10:30 am. Social and digital media were utilised to raise awareness of the event, reaching thousands across the nation. A charity dinner was also held at Glasgow Mosque on 31 August 2025, where pledges exceeding £8k were recorded.
So far, the event has raised an impressive £15,000, with ambitious plans to reach £20,000 by the end of the year. Every penny donated will directly support Scottish charities, including Macmillan Cancer Support, CHAS (Children’s Hospices Across Scotland), Beatson Cancer Charity, Glasgow Children’s Hospital Charity, Crossbasket House, Humanity First UK, Afghan Women Empowering Futures, Masroor Eye Institute, and Ibrox Primary School, Glasgow, among others. After the walk, attendees enjoyed refreshments and a communal lunch in the park.
The final session started at 12 pm with a recitation from the Holy Quran at the Baitur Rahman Mosque, Glasgow. Ahmad Owusu Konadu Sahib, Chairman of BoP Scotland, welcomed the guests and highlighted the ongoing projects run by BoP worldwide.
Julie Price from Glasgow Children’s Hospital Charity and Katie Maciver of Beatson Cancer Support Glasgow both emphasised the importance of intercommunity collaboration in supporting vulnerable families through funds raised by the Scotland region.
Former MP for Glasgow Central, Alison Thewliss, praised Majlis Ansarullah Scotland for their outstanding efforts and mentioned that she has been taking part in nearly every charity walk organised by BoP Scotland, and she feels proud to have done so.
Bailie Marie Garrity, representative of the Lord Provost of Glasgow, addressed the event and presented the Jamaat with a special commemorative ceramic plate honouring Glasgow’s 850th anniversary, celebrating our city’s rich heritage. Dr Abdul Hayee Sahib, Regional Amir of Scotland, received the gift and expressed heartfelt thanks to all participants, charities and supporters.
Waseem Goraya Sahib delivered a speech and thanked all attendees, politicians, organisers, fundraisers and charity representatives for contributing to the success of this walk.
The day ended with recognising the top fundraisers and expressing heartfelt thanks to everyone who contributed to this worthy cause. A formal cheque presentation ceremony is scheduled later this year to distribute the proceeds among the benefiting charities.
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)
Gender roles: An evolutionary perspective in harmony with Islamic teachings
Imran Ahsan Karim-Mirza Australia
The Holy Quran states:
“O ye people! fear your Lord, Who created you from a single soul and created therefrom its mate, and from them twain spread many men and women.” (Surah an-Nisa, Ch.4: V.2)
Similarly, the Holy Quran states:
“Then He made of him a pair, the male and female.” (Surah al-Qiyamah, Ch.75: V.40)
The contemporary discourse on Islamic teachings regarding gender segregation, role definitions and expectations based on physical constitution is extensively scrutinised within the framework of modern social constructs based on feminism and equal rights for women.
Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh, in his insightful lecture titled Islam’s Response to Contemporary Issues, addressed the criticisms posed by Western feminist movements, modernists and atheists with remarkable clarity. In this article, I attempt to complement it with evolutionary evidence about our species, the role of genders understood through modern evidence and the alignment of Islamic teachings.
Hazrat Khalifatul Masih IVrh articulates a vision of what Islam aspires to offer society, presenting a comprehensive and thoughtful perspective. He stated, “According to Islam, women must be emancipated from exploitation and playing a role of being mere instruments of pleasure. They must have more time to themselves to discharge their responsibilities towards their homes and the future generation of mankind.
“To build a family life around the pivotal figure of a mother requires the strengthening of other blood relationships and the restoration of a genuine affinity with kith and kin. Even though each unit may live separately, this larger family concept is supported and promoted by Islam for many reasons [...].” (Islam’s Response to Contemporary Issues, p. 102)
These reasons include preventing societal imbalances and promoting stronger love and affection in family relations.
The evolutionary evidence
The journey of human evolution is nearly 3 million years old. However, some of the modern species emerged nearly 500,000 years ago. Our species, the Homo sapiens, emerged on the scene some 300,000 years ago. The gender division of labour among Homo sapiens and earlier hominids has evolved significantly over time.
During the Middle Palaeolithic period (300,000 to 50,000 years ago), the division of
labour was less pronounced, with both men and women engaging in similar activities such as foraging and hunting. Their roles were closely aligned in terms of schedule and ranging patterns. However, the Upper Palaeolithic period (50,000 to 12,000 years ago) marked a significant shift.
This era saw our species the Homo sapiens become the most successful species on Earth, a success underpinned by traits developed through evolutionary pressures to group in family units, having division of labour among sexes, caring of children, and forming larger cohesive tribal units. These traits are ingrained in our DNA.
Division of labour
During the past 50,000 years, the evidence suggests that more specialised economic roles emerged among human societies, with men focusing on hunting large game and women gathering plant-based foods and smaller animals. This division of labour allowed for more efficient resource utilization and contributed to the success of Homo sapiens.
In contemporary hunter-gatherer societies, the division of labour is more distinct. Men hunt and fish, while women gather plant foods, care for children, and perform other domestic tasks. The complementary division of labour is believed to have conferred evolutionary advantages by ensuring a stable food supply and fostering social cohesion among large families and tribes.
The establishment of distinct gender roles was pivotal in human evolution, as it enabled greater specialisation and efficiency in resource acquisition. This, in turn, contributed to the survival and expansion of early human populations, especially considering that the species had not yet settled in built houses or environments equipped with technologies to provide shelter or protection from harsh climatic conditions.
These very traits of specialist roles among male and female members have enabled us to spread globally over the past 70,000 years. The Holy Quran states:
“O mankind, We have created you from a male and a female; and We have made you into tribes and sub-tribes that you may recognize one another.” (Surah al-Hujurat, Ch.49: V.14)
Once some groups of modern humans began their migration out of Africa some 70,000 years ago, they kept going until they had spread to all corners of the Earth.
The differences
The differences in physical size and strength between men and women have evolutionary reasons rooted in sexual dimorphism Sexual dimorphism refers to the differences
in size and appearance between males and females of a species. In humans, these differences are influenced by evolutionary pressures and reproductive roles. Men and women evolved different physical traits to maximise their reproductive success.
For example, men generally have greater muscle mass and strength, which historically helped in hunting and protection. Hormonal influences also play a role; testosterone, which is higher in men, promotes muscle growth and bone density, contributing to greater physical strength, while estrogen, higher in women, supports fat storage and other traits beneficial for childbearing
The division of labour in early human societies, with men taking on physically demanding tasks like hunting, while women gathered food and cared for children, led to different physical adaptations for the survival of a family in a group. Recent genetic studies have shown that sex-biased genes account for a significant portion of the average height difference between men and women. These genetic differences are a result of evolutionary pressures that favoured certain traits in each sex.
Allah states:
“Men are guardians over women because Allah has made some of them excel others, and because they (men) spend of their wealth.” (Surah an-Nisa, Ch.4: V.35)
This verse is interpreted by many Muslim scholars differently; however, it seems to be a statement of fact. Despite men being stronger, the verse puts a religious obligation on them to look after their families.
The mating systems of hominids over the past 3 million years have varied and evolved. Early hominids, such as Australopithecus afarensis, exhibited significant sexual dimorphism, which suggests a polygynous mating system where males had multiple female partners, like what we see in some modern primates like gorillas.
As hominids evolved, there was a trend towards reduced sexual dimorphism. Homo erectus and later species, including Homo sapiens, showed less pronounced size differences between males and females. This reduction in dimorphism is often associated with a shift towards more monogamous mating systems, but not entirely.
In modern human societies, mating systems are diverse and can range from monogamy to polygyny. However, the trend towards monogamy has been linked to social and economic factors that promote pair bonding, companionship and cooperative parenting, where humans have a much longer life than other species. Under divine wisdom, we note that Islam acknowledges this, but also favours singular companionship. (Nuruddin [Digitised Edition], p. 297)
Family
sizes in ancient and modern humans
The typical family sizes of various hominid species varied based on their social structures and environmental conditions. Homo erectus, which lived 1.9 million to 110,000 years ago, likely lived in small groups, but specific family sizes are hard to determine. These groups were probably similar to modern hunter-gatherer bands, consisting of 10 to 30 individuals.
Neanderthal groups were also relatively small and lived some 400,000 to 40,000 years ago, typically ranging from 10 to 15 individuals, including children. These small group sizes were likely due to the harsh environments they lived in and the need for close-knit social structures for survival.
Early Homo sapiens lived in groups that varied in size but were generally larger than those of Neanderthals and Homo erectus. Typical group sizes ranged from 20 to 50 individuals. These larger groups facilitated sharing food, tools, and other resources within the group, ensured that everyone had access to necessities, even during times of scarcity.
Social learning flourished as knowledge and skills were passed down more effectively, fostering the development of complex tools, language, and cultural practices. Cooperative hunting and gathering became more efficient through collective effort, resulting in a more stable food supply.
The defined gender roles, and the more cohesive and bonded structure of the family created ideal conditions for Homo sapiens to outcompete other contemporary species, such as Homo erectus and Homo Neanderthals, around 150,000 to 40,000 years ago. As mentioned earlier, this also provided them with the advantage to migrate to greener pastures and settle in various parts of the globe over tens of thousands of years.
This set the stage for Homo sapiens to develop a spiritual comprehension of God, instill moral values, and cultivate the ability to educate and guide their fellow tribespeople and children in leading principled lives. Their evolution reached a point where they possessed the capacity to create a long-term, sustainable atmosphere around themselves, utilising various earthly advantages for their survival and intelligently safeguarding these aspects for future generations.
The intimate relationship between men and women: A survival mechanism
The mutual attraction between men and women in Homo sapiens, including preferences for certain physical traits, has emerged through evolutionary pressures over the duration of our half a million years of human history. These preferences are shaped by sexual selection, a type of natural selection where individuals with certain traits are more likely to attract mates and reproduce.
Natural selection pressures led to the specialisation of gender roles for men and women. These specialisations fostered traits that collectively enhanced the survival of the species. Men and women were drawn to each other, forming family bonds through shared responsibilities in their domains of
years ago...
Hazrat
Khalifatul
Masih II’s letter to a new convert in Manchester and Islam Ahmadiyyat’s defence by an Ahl-e-Hadith in Singapore (1925)
Following is the translation of a letter written by His Holiness [Hazrat Khalifatul Masih IIra] to a new brother of ours in Manchester. (Editor: The Review of Religions [1925])
Hazrat Musleh-e-Maud’sra letter to a new convert
[Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih IIra states:]
“Dear Brother,
“I have been very glad to receive your letter, which I read with great interest, and I was very glad to read in it of your brave and noble strife against former beliefs and convictions while straining to get at the truth.
Congratulations on finding the truth
“Indeed, the happiest day for man is the day when he gets tidings of that fountainhead of Divine light which is the Truth of all truths and the Reality of all realities; and on this occasion, I congratulate you, as God has been pleased to direct your footsteps towards guidance. He has of His own gracious accord revealed Himself upon you because, although The Review of Religions has been the immediate cause of the opening of your eyes, is it not true all the same that your striking at the right path at a time when there was darkness all round and the wind of adverse ideas was blowing hard was a doing of the Lord above and not a mere consequence of man’s efforts?
The poor as the first believers
“You say that you are poor in worldly wealth. What does it matter? Such has always been the case with the early followers of truth. Has not the Prophet Jesus[as] said that it is easier for the camel to pass through the eye of a needle than for the rich to enter the kingdom of God? Whenever a Prophet was raised unto this world, the poor alone were the first to accept him. God is not unjust. It is their right to be the first in this respect and to be thus compensated for the rich having deprived them of all worldly benefits.
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gender, where these traits took prominence, ensuring the continuation and thriving of their lineage.
Consequently, Homo sapiens emerged as the preeminent hominid species, ultimately outcompeting and eliminating other hominid species.
Islamic wisdom
When we reflect on the establishment of a civilisation grounded in Islamic principles, we observe numerous aspects that align with
Spiritual strength in weakness
“I have been sorry to learn that you are not keeping good health, which is a blessing of God. Nevertheless, it often happens that the spiritual powers begin to develop under such circumstances, the doors of enjoyment for the flesh being shut on account of feeble health. The loss on one side is thus balanced by the gain on the other, so that such troubles eventually end in real and everlasting comfort.
Religion must teach sympathy
“There is, indeed, no doubt about it that religion which does not teach sympathy is not in accordance with the true nature of man. Modern materialism is killing the true nature of man, and the teachings of the Promised Messiah[as] are the only antidote for this poison.
Power of Prayer
“I am very glad to learn that you try your best to say your prayers. Surely the best way of deriving any benefit from any teaching is to act upon it. If you persevere and adopt the right means to act upon the principles of Islam, you will, I am sure, experience such an internal change and feel so near to God that everything else in this world will become insignificant in your eyes and you will realise that real happiness consists in the connection of a man with God.
Love of God above all else
“It will not be your lips alone which will express it, as is the case with the followers of other religions, but your actions also and your very heart will bear witness to the fact that nothing is so valuable as the love of God, for which you will be ready to sacrifice your wealth, your life, your very habits long ingrained in your nature, and even the desires and aspirations dear to your heart.
Truth spread by ordinary people
“God willing, I shall pray for you, and it will give me great joy if you, from time to time, keep me informed about yourself and
human nature, deeply ingrained in our DNA through a process of half a million years of evolution. The distinct gender differences, along with their respective strengths and weaknesses of each, play a crucial role in the survival of the family unit.
As an example, the concept of purdah [veil] fosters mutual respect, recognising the attractions between genders and providing a barrier to prevent the short-circuiting of human passions due to innate desires. When these attractions deviate from the goal of preserving the family, they lead to chaos and undermine the fundamental purpose of
the progress you make in matters spiritual. I am also certain that you will spare yourself no pain in conveying the message of truth and peace to others, and that in this respect, the idea of your not being very learned will never be an obstacle in your way. Truth was never spread through the efforts of the greatly learned. The disciples of Jesus[as] were common fishermen, and the Companions[ra] of Muhammad[sa], the greatest among Prophets, were but simple camel drivers of the desert, and even in our own day those men who accepted the Promised Messiah[as] were such as were looked upon as ‘ignorant’ but who in the sight of God were well learned and worthy to become the teachers for the world.
“The growing tendencies of our day bear it out, and we find that the scholars, scientists and thinkers of different nations are turning to the same teaching towards which these ignorant men were the first to wend their footsteps.
True faith moves mountains
“Belief in God is a power that removes mountains if they come in the way. Create this in your heart, and every obstacle in your way will be swept away.”
Defence of Ahmadiyyat by an Ahle-Hadith in Singapore
A paper of “Lembaga Melayu,” daily Malay Singapore, tells us that on Monday, 13 July 1925, over two thousand people, under the chairmanship of Imam Haji Abbas bin Muhammad Taha, held a religious meeting in the Victoria Memorial Hall, Singapore, and formed different opinions on the tenets, teachings, and beliefs of the Mirza [Ghulam Ahmad] Sahib[as] of Qadian Punjab, India.
In concluding the matter, all raised their hands and declared that the Ahmadis are [God forbid] “white ants” in our religion. They pointed out to the public that in the course of his translating the Holy Quran, the Maulvi Muhammad Ali MA has failed to keep up to the true facts of the Quranic history regarding Adam, Eve, Mary, Jesus, and so on and that similarly, Khawaja
life’s continuity.
Hazrat Khalifatul Masih IVrh writes:
“Segregation is grossly misunderstood when it is conceived as an imposition of restriction on female members of the Muslim society from fully participating in all spheres of human activities. This is not true.
“The Islamic concept of segregation is only to be understood in the context of measures to protect the sanctity of female chastity and the honour of women in society so that the dangers of violating these objectives are minimised. Free mixing of
Kamaldin’s works are also against Muslim principles. That under these circumstances, no Muslim should possess any of the books written by any of these personalities.
It is the opinion of these blind critics that the government should be approached and requested that the admission of Ahmadi books may not be allowed into the Malayan States and other parts of the Peninsula.
They seem to be of the opinion that Ahmadis should not be buried in their burial places. It seems to me that these Singaporeans have never, with a faithful mind and heart, studied the teachings of the Mirza [Ghulam Ahmad] Sahib, (peace be on him) and therefore do not at all understand what the Ahmadiyya Movement is.
They do not know that the Ahmadiyya Movement is the guardian of Islam. It is this movement that has, with the help of God, guarded Islam from the furious attacks of Christian preachers of the present day; otherwise our religion would have been tossed from one end to the other end of the world.
Is it not an ungrateful act to forget the great difficulties the Ahmadis are undergoing in preaching the Religion of God – Islam? Know for certain that the Ahmadis are the guardians of Islam and not enemies or “white ants,” as the Singaporean critics name them.
Certainly, the glorious acts of the Ahmadis are events which none of the Singaporean critics can ever perform.
I appeal to the wise people of education and understanding and ask them if any of the Singaporeans could have ever conveyed the word of God to non-Islamic quarters of the earth and if any of them could have flown the banner of Islam high above the towers of London, as the Ahmadis have done?
– (Maulvi) Mohammed Sulaiman, a servant of the Ahl-e-Hadith
(Transcribed and edited by Al Hakam from the original English, published in the October 1925 issue of The Review of Religions)
both sexes and clandestine affairs between men and women are strongly discouraged.
“Men and women are both advised to abstain not only from casting covetous eyes at each other, but to abstain from such visual or physical contacts as may lead to uncontrollable temptations. Women are expected to cover themselves decently and are advised not to behave in a manner as to attract untoward attention from wayward men.” (Islam’s Response to Contemporary Issues, p. 92)
Why betrayal stings deeper in Muslim history
Masood Ashraf USA
Throughout Islamic history, some of the most tragic downfalls have not come merely from external enemies but from within – from betrayal. From the fall of Baghdad to the collapse of the Ottoman Caliphate, from the betrayal of Salahuddin Ayyubi to the resistance against Tipu Sultan, Muslim history is marked by painful moments when unity was shattered not by superior foreign strength but by internal treachery. While betrayal exists in all civilisations, why does it sting deeper in the Muslim world? The answer lies in the spiritual, historical, and ideological fabric of Islam – a faith that calls for unity, loyalty, and collective purpose.
One of the earliest and clearest examples of betrayal within the Muslim community came from Abdullah ibn Ubayy, the leader of the Munafiqun (hypocrites) in Medina. Though he outwardly accepted Islam after the Prophet Muhammadsa migrated to Medina, he secretly resented the Prophet’ssa leadership. His duplicity was exposed during the Battle of Uhud (625 CE) when he and about a third of the Muslim army withdrew from the battlefield, undermining the unity and morale of the Muslims at a critical moment.
Another deeply painful episode occurred during the caliphate of Hazrat Uthman ibn Affanra. Despite his generosity, piety, and closeness to the Prophetsa, Hazrat Uthmanra faced growing unrest fuelled by false propaganda and political ambition. Some among the rebels who pledged to protect him turned against him. Ultimately, he was assassinated in his own home while reciting the Holy Quran – a victim of betrayal from within the Muslim ummah This tragedy not only ended his righteous rule but also triggered the first major civil strife in Islamic history – the fitnah – that led to enduring divisions.
Salahuddin Ayyubi, the liberator of Jerusalem and the embodiment of Islamic chivalry, faced betrayal not just from Christian crusaders but from Muslim rulers themselves. As he tried to unify the Muslim world against the Crusader states, certain Muslim factions aligned with the enemy
or refused to support him. His efforts were repeatedly hindered by internal rivalries, showcasing that treachery from within can often do more damage than a declared enemy.
One of the darkest chapters in Islamic history is the fall of Baghdad at the hands of the Mongols. However, this catastrophe was facilitated by betrayal. Ibn al-Alqami, a high-ranking Shia minister in the Abbasid court, is often cited as a traitor who conspired with the Mongols and weakened the city’s defences from within. Though historians debate his motives and actions, the perception of betrayal magnified the pain of the event. Baghdad’s destruction was not just a military loss; it was a spiritual wound.
Tipu Sultan of Mysore was one of the few Muslim rulers in India who fiercely resisted British colonialism. Yet, his downfall was not solely due to British might. He was betrayed by fellow Indian rulers, including the Marathas and the Nizam of Hyderabad, who sided with the British for their own political gain. It was this betrayal, not just military defeat, that led to the end of his brave resistance. The sting lies in knowing that unity could have changed the course of history.
Another figure etched in infamy is Mir Sadiq, who played a pivotal role in the downfall of Tipu Sultan. During the Fourth Anglo-Mysore War, as British troops launched a decisive assault on the fortress of Srirangapatna, Mir Sadiq deliberately withdrew his troops and opened a side gate to the British, sabotaging Tipu Sultan’s defence from within. This act of treachery ensured that Tipu Sultan was left vulnerable and ultimately martyred in battle. Much like Mir Jafar, Mir Sadiq’s betrayal wasn’t just a tactical error – it was a conscious sellout of his own people.
Perhaps no figure embodies the Muslim world’s anguish over betrayal more than Mir Jafar. In 1757, during the Battle of Plassey, he sided with the British East India Company against the Nawab of Bengal, Siraj ud-Daulah. In exchange for British support in his claim to the throne, Jafar withdrew his forces at a critical moment, leading to Siraj’s defeat. This single act paved the way
for nearly two centuries of British rule in the Indian subcontinent. Once again, a lust for power overrode loyalty to faith and nation.
In the early 20th century, the Ottoman Caliphate – symbolic of Muslim unity –was dismantled following World War I. Arab leaders, notably influenced by British promises of independence, rebelled against the Ottoman authority during the Arab Revolt. T.E. Lawrence (Lawrence of Arabia) played a key role in mobilising Arab tribes against the Ottomans. The betrayal of a shared Islamic identity for the mirage of Western support led to fragmentation that echoes to this day.
One particularly painful betrayal came from Meccan leaders, notably Sharif Hussein of Mecca, who was swayed by British promises of Arab independence. He led the Arab Revolt against the Ottomans, encouraging tribes across the Arabian Peninsula to rise up. Instead of gaining sovereignty, these regions were carved into British and French mandates, marking one of the most geopolitically consequential betrayals in modern Muslim history.
In the 21st century, the story of betrayal continues. In Afghanistan, foreign invasions were made easier by divisions among various factions. The fall of Kabul in both 2001 and 2021 was facilitated not merely by external force but by internal power struggles and a lack of unified resistance. The repeated inability of Muslims to unite under a single leadership has led to suffering, displacement, and chaos. While betrayal in Muslim history is often seen through the lens of imperial conquests and colonialism, its echoes are tragically heard even today. In the face of aggression against Gaza, where innocent civilians, including women and children, face relentless bombardment and siege, many Muslim-majority governments remain silent or inactive. Rather than standing in unified moral opposition, some have chosen political expediency or selfinterest, repeating the same patterns that have plagued Muslim unity for centuries.
Similarly, when Iran was targeted in recent escalations, the lack of a cohesive and principled response from the broader Muslim world once again revealed deep fractures. These moments of silence, when words and action were most needed, reinforce the enduring legacy of betrayal, not just by individuals, but by institutions and governments that fail to uphold the values of justice and solidarity.
Of course, betrayal is not unique to Muslims. In British history, the infamous case of Guy Fawkes (1605) is remembered for his attempt to betray the Protestant English crown. Similarly, Julius Caesar’s assassination by Brutus in Roman history is a classical symbol of betrayal. In more recent history, Benedict Arnold’s treason against the American revolutionaries during the U.S. War of Independence shows that no society is immune. Yet, these betrayals are remembered more as political acts, while Muslim betrayals often feel like a betrayal of faith and collective identity.
The reason betrayal cuts deeper in Muslim societies is that Islam places a profound emphasis on ummah – the idea of a united global Muslim community. The Quran instructs believers: “And hold fast, all together, by the rope of Allah and be not divided.” (Surah Aal-e-Imran, 3:104) The Prophet Muhammadsa warned against division and urged believers to obey righteous leadership. Therefore, betrayal is not just political treachery – it is a spiritual deviation, a violation of divine trust.
In light of these painful chapters of Muslim history – marked by betrayal, disunity, and foreign domination – Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, the current Caliph of the Ahmadiyya Muslim Community, has repeatedly warned Muslims to unite. In his Friday sermon on 13 June 2025, he declared: “Muslim nations must wake up and unite!”
This statement encapsulates the lesson history has been shouting for centuries. Unity is not optional – it is survival. Huzooraa has emphasised that without internal reform and collective solidarity, Muslim nations will continue to be manipulated and defeated by external powers. His warning echoes the Quranic message and the lived experience of Muslim history.
In that sermon, Huzooraa further elaborated: “If Muslims do not abandon their disputes and if Muslim governments do not unite under a common voice and purpose, then they should remember that they will continue to suffer humiliation and hardship. Islam is a religion of peace and unity, but the world cannot see this when Muslims themselves are divided and fighting. Only when the Muslim world is united can it earn the respect of others and bring about true reform.” (Friday Sermon, 13 June 2025, alislam.org)
This echoes the earlier message of the Promised Messiah, Hazrat Mirza Ghulam Ahmadas, who taught that until those who are divided in Islam do not accept the Promised Messiah, they cannot be saved and they cannot be united. Allah the Almighty revealed to the Promised Messiahas that he should “gather together all Muslims who are on the earth in one religion.” (Friday Sermon, 28 August 2020, alislam.org)
While betrayal is a universal phenomenon, its consequences in Muslim history have been especially severe due to the loss of unity and spiritual cohesion. Each historical case of this nature illustrates how internal betrayal – motivated by ambition, fear, or sectarianism – devastated Muslim political and spiritual integrity. The pain of betrayal in Muslim history stems from a deep sense of what could have been – of victories turned to defeat not by the sword of the enemy, but by the dagger of a brother. While the West also has its share of traitors, the centrality of unity in Islam, both doctrinally and historically, makes betrayal not just a loss but a spiritual wound. Learning from history, Muslim nations today must heed the call of unity and spiritual brotherhood. Only then can they escape the repeating cycle of betrayal and rise with dignity. These are not merely theological statements but calls to heal centuries of division, reminding the ummah that without unity, based on righteousness and leadership rooted in divine guidance, history may tragically repeat itself.
Recognition of Palestine: Does it change the fate of the ‘Lady of Lands’?
In one of his most powerful works “On This Earth”, Mahmoud Darwish (1942–2008), regarded as the Palestinian national poet, says:
“On this earth, there is what makes life worthwhile. On this earth is the ‘Lady of Lands’, the mother of all beginnings, the mother of all endings. She was known as Palestine. She forevermore will be known as Palestine. My Lady, because you are my Lady, I deserve life.”
These lines are more than poetry; they are lived reality and testimony – reminding the world that Palestine is more than politics. These heartrending words of a Palestinian capture the yearning of his people who have been stripped of their homeland, witnessing helplessly as their country is torn apart, piece by piece.
Recognition of Palestine: Does it change reality?
Today, more and more countries around the world are formally recognising Palestine as a state. Symbolically, this recognition seems significant, as it highlights international support. Yet some uncomfortable questions remain:
Does this political recognition alleviate the Palestinian suffering?
Does it make a real difference?
Does it provide justice to the people of this land?
Does it establish long-lasting peace in the region?
The reality on the ground tells a different story – for despite these recognitions, the bombings in Gaza persist. Innocent civilians – women, children, young and old – lose their lives every day. Churches, mosques, houses, schools, and hospitals get destroyed. Millions are being forced to leave their homeland and live as refugees.
Around the world, increasing concern is being expressed over the fact that “Recognition of Palestinian state is ‘hollow gesture’ without meaningful action to end genocide”. (www.amnesty.org.uk)
At the same time, propaganda campaigns are at their peak. Palestine supporters all over the globe, even in democratic nations, frequently suffer from censorship, losing their jobs or facing social repression. Prominent personalities in media, politics, and academia who voice their opinions are usually targeted. Major platforms are suppressing Palestinian voices under the guise of moderation. This propaganda has
raised ambiguity, depicting the oppressors as aggressors and the aggressors as victims. Hence, recognition has not yet translated into justice, freedom, or peace.
Historic betrayals
Many promises and recognitions have come in the past, and it seems many will follow in the future. The origins of this conflict date back over a century. The Balfour Declaration was made by Britain in 1917. “In essence, the Balfour Declaration promised Jews a land where the natives made up more than 90 percent of the population. Secondly, the declaration was one of three conflicting wartime promises made by the British. When it was released, Britain had already promised the Arabs independence from the Ottoman Empire in the 1915 HusseinMcMahon correspondence. The British also promised the French, in a separate treaty known as 1916 Sykes-Picot agreement, that the majority of Palestine would be under international administration, while the rest of the region would be split between the two colonial powers after the war.” (“More than a century on: The Balfour Declaration explained”, www.aljazeera.com, 2 November 2018)
The result was displacement and war: “The Balfour Declaration is widely seen as the precursor to the 1948 Palestinian Nakba when Zionist armed groups, who were trained by the British, forcibly expelled more than 750,000 Palestinians from their homeland.” (Ibid.) The legacy of the Balfour Declaration continues to cast its shadow over the Middle East.
Decades of “peace negotiations” and “peace road maps” have amounted to little in the way of true resolution of the actual issue. In fact, many argue that the process of peace has been undermined by self-proclaimed proponents of peace. Every time there are negotiations, more settlements are placed, more land is occupied, and the promise of peace moves further away. Palestine has been shrinking apart. This fact should lead us to ask:
Are recognitions and negotiations actually a process for peace as they claim, or are they something else, and they simply serve to buy time until more land is seized?
Righteousness – The key to inherit Palestine in peace
The Holy Quran makes it clear as to who will inherit the land of Palestine and how it can be brought back to peace: the key is righteousness.
If the Muslim world heeds the call of Allah, the All-Knowing, the All-Wise, they can inherit this land in peace. For Muslims, the discussion about Palestine is not only political but also spiritual. The Holy Quran speaks of al-ardh – the land – and its inheritance. These verses point to the land of Palestine, as in Surah al-Anbiya, God Almighty states:
“My righteous servants shall inherit the Land. Herein, surely, is a message for those who are devoted to worship.” (Ch.21: V.1067)
Explaining the above verses, Hazrat Musleh-e-Maudra highlighted that the land of Palestine was promised to the righteous servants of Allah the Almighty. In the beginning, this promise was granted to the Jews, and they were given dominion over it. However, while bestowing this land upon them, God Almighty also set conditions –warning that if they transgressed, the land would, in time, be taken away from them, and handed over to God’s righteous people. (Tafsir-e-Kabir [2023], Vol. 8, pp. 105-115)
Hope for true recognition
So, what does it mean to truly recognise Palestine?
Symbolic gestures – such as governmental recognitions, passing resolutions, or raising flags – are not enough. True recognition
Continued from page 11
Throughout human history, societies that descended into social decadence often exploited the physical vulnerabilities of women, disrupting the natural progression of the human narrative. The teachings of Islam aim to restore order by fostering a deeper understanding of human nature, the roles of the genders, and the importance of advancing family values – the key to the success of Homo sapiens as a species.
Hazrat Mirza Tahir Ahmadrh writes:
“Through the teachings of segregation, sexual anarchy was brought to a sudden halt. Order between male and female relationship was established on the basis of deep moral principles. The status of women was simultaneously raised to such high standards that they could no longer be treated as helpless commodities. They were given an equal share in the affairs of life.
“Whereas previously they were distributed as chattels of inheritance, now they could inherit not only the estate of their fathers but also of their husbands, children and next of kin. They could now stand up to their husbands and talk back to them. They could reason with them and, of course, had the full right to disagree. They could not only be divorced but they had equal rights to divorce their husbands if they so pleased.
“As mothers, they were treated with such profound respect in Islam as is hard to find a similar example in other societies of the world. It was the Holy Foundersa of Islam who was to stand for the rights of women by declaring under Divine instructions, that, ‘Paradise lies under the feet of your mothers.’” (Ibid., p. 91)
Final word
I must end by restating the positions taken by Hazrat Khalifatul Masih IVrh on this topic: “It would take more than one measure to restore the traditional family unit so essential to bind its members together
means ending the occupation, stopping the killing of civilians, allowing refugees to come back to their homeland, and establishing justice, fairness, and equality by returning the land of Palestine to its people.
The world continues to debate who the land belongs to, while Palestinians live through war, displacement, and injustice. Recognition without action changes little. The Holy Quran teaches that the land will belong to the righteous servants of God Almighty. History teaches us that oppression never lasts forever. And poetry like Darwish’s reminds us that even in suffering, there is dignity, identity, and the will to survive.
Only God knows when true peace will come to this “Lady of Lands.” Until then, the world must decide: will it remain silent, or will it act for justice?
with mutual trust, reliance and warmthgenerating peace.” (Ibid., p. 88)
He further states, “It would take more than one measure to restore the traditional family unit so essential to bind its members together with mutual trust, reliance and warmth-generating peace. But, perhaps, we are already too late to talk of this. Islam has a clear message. It has a well-defined plan to protect, guard and preserve a universal family system or to rebuild it wherever it has been totally demolished. According to Islam, discipline must be inculcated through conviction and understanding in every sphere of social activity, and lost balances must be restored.” (Ibid.)
When we reflect on the human story as a journey spanning 3 million years, culminating in the emergence of Homo sapiens around 300,000 years ago, we observe a tapestry woven with the most enduring traits. Throughout this epic journey, a common thread emerges: each gender has its distinct role, with the ultimate goal being the survival of the family unit. This journey underscores the importance of mutual respect for each gender’s contributions, preventing chaos by recognising and valuing our natural strengths and weaknesses, all in pursuit of a shared objective. Pleasures pursued without regard for the ultimate purpose of life inevitably lead to misery and chaos.
Hazrat Mirza Tahir Ahmadrh wrote, “Man cannot have unlimited and unrestricted pleasure however he may desire it.” (Ibid., p. 86) He further stated, “You cannot have your cake and eat it. The emphasis of Islam is exactly the opposite. Pleasure indeed – but not at the cost of peace of mind and the security of society as a whole. All such tendencies, which if unchecked, are likely to lead to a gradual disintegration of family life and promote selfishness, irresponsibility, vulgarity, crime and violence, are strongly discouraged.” (Ibid., p. 87)
M Adam Ahmad Al Hakam
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
5 September 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:
In relation to the chaos that ensued within the Muslim army during the Battle of Hunain due to the archers of the enemy, Hazrat Musleh-e-Maudra has detailed this incident in his commentary under verse 64 of Surah an-Nur, explaining how one should obey a prophet. The verse is as follows:
The translation is as follows: “Treat not the calling of the Messenger among you like the calling of one of you to another. Allah does know those of you who steal away covertly. So let those who go against His command beware lest a trial afflict them or a grievous punishment overtake them.” [The Holy Quran, 24:64]
Hazrat Musleh-e-Maudra states: “In the presence of the command of the Imam [leader], the voice of the common people has no value. It is your duty that whenever you hear the call of the Messenger of Allah the Almighty, you should immediately hearken to his call and hasten towards implementing it, as in this lies the secret to your progress. In fact, even if a person is engaged in formal prayer, even then it is his duty to stop the prayer and answer the call of the Messenger of God Almighty. In any case, immediately obeying the call of a prophet is an essential matter. In fact, it is a major sign of [one’s] faith. Admonishing the believers, Allah the Almighty says, ‘O believers! If, at any point, the Messenger of Allah calls you, do not treat his call like the call of others. Rather, immediately hearken to his call.’
“In other words, He said that the Holy Prophetsa had two separate statuses: one as a worldly leader and the other as a prophet. It is important to obey his commands even as a worldly leader. However, obeying him as a religious leader should be prioritised even more.”
Hazrat Musleh-e-Maudra has detailed
and elaborated on the battle of Hunain here and he says: “From history we find that on the occasion of the Battle of Hunain, the disbelievers of Mecca joined the Muslim army by saying that, “Today, we will demonstrate the spirit of our bravery.” However, not being able to withstand the attack of the Banu Thaqif, they fled the battlefield, and a time came when only 12 Companions of the Holy Prophetsa remained around him. The Muslim army was 10,000 men strong, but they dispersed. The army of the disbelievers consisted of 3,000 archers. They were positioned on mountains towards the right and left of the Holy Prophetsa and were shooting arrows at him. However, even at that time, the Holy Prophetsa did not wish to retreat, but wanted to advance further. Hazrat Abu Bakrra became worried and took hold of the reins of the horse of the Holy Prophetsa and said: ‘O Prophet of Allahsa! May my life be sacrificed for your sake. This is not the time to advance. Let the Muslim army assemble, and then we will advance.’ However, the Holy Prophetsa very passionately replied: ‘Let go of the reins of my horse!’ He then urged his horse to advance and continuously repeated:
Meaning, “I am the Promised Prophet, whose protection is an eternal promise. I am not a liar, and because of this, whether you are three thousand or thirty thousand archers, I do not fear you at all. And, ‘O idolaters, do not think of me as God because of my bravery, I am just a man, the son of your chief, Abdul Muttalib, (meaning, his grandson).’”
The voice of his uncle, Hazrat Abbasra, was very loud. The Holy Prophetsa looked towards him and said, “Abbas, come forward and proclaim with a loud voice: ‘O Companions of Surah al-Baqarah (i.e., those Companions who had memorised the entire Surah) and O Companions of the day of Hudaibiyah who took the pledge of allegiance under the tree, the Messengersa of Allah is calling you.’”
One Companion narrates: “Due to the weakness displayed by the newly converted Muslims, the front ranks of the army began to retreat. As a result, our mounts also started to pull back. No matter how much we tried to restrain them, the horses only forced themselves backwards even more. This continued until the voice of Abbasra resounded across the battlefield: ‘O Companions of Surah al-Baqarah!’ (Surah
al-Baqarah was mentioned specifically because it was the first chapter revealed in Medina and contains verses showing how, by God’s command, a small group can triumph over a much larger one. It also emphasises the importance of fulfilling covenants and pledges.) Abbasra continued: ‘O Companions of the day of Hudaibiyah who took the pledge under the tree, the Messengersa of Allah is calling you.’”
The narration continues: “When I heard this voice, I felt as though I was no longer alive, but dead. As if the trumpet of Israfil had blared in the sky. I pulled my camel’s reins so hard that its head nearly touched its back, but it was so frightened that the moment I loosened the reins, it ran backwards again. Many others and I drew our swords. Some abandoned their camels, while others cut their camels’ necks and then rushed towards the Holy Prophetsa. Within moments, the ten thousand Companions who had been fleeing uncontrollably towards Mecca had now gathered around the Holy Prophetsa. Soon after, they climbed the hills and defeated the enemy army, turning what seemed like a certain defeat into a great victory.” (Tafsire-Kabir, Vol. 8, Surah An-Nur, verse 64, pp. 624-626; Al-Sirah al-Halabiyyah, Vol. 3, p. 155, Dar Al-Kotob Al-Ilmiyah, Beirut)
In the same way, Hazrat Musleh-eMaudra also mentioned this incident in a speech named Uswah-e-Hasanah [The Blessed Example of the Holy Prophetsa]. This was after the Victory of Mecca, when the Holy Prophetsa went forth to confront certain Arab tribes in the Battle of Hunain.
Since many people in Mecca had newly accepted Islam, they joined the Holy Prophetsa. And those who had not yet accepted Islam also joined the Muslim army – not out of faith, but merely to display grandeur and due to national fervour. They began boasting of their numbers and strength, saying: “We are so many today that no one can defeat us.”
In order to punish them for such
arrogance, Allah the Almighty created circumstances such that when the Muslim army advanced, the enemy lay in ambush. Their skilled archers were hidden – some on the right flank and some on the left. When the Muslim army passed through that spot, with thousands of archers concealed on both sides, they suddenly showered volleys of arrows upon the Muslims.
Seeing this, those hadith al-ahad –meaning the inexperienced youths and the new Muslims in whom weakness still remained – along with the disbelievers of Mecca who had only joined the Muslim army out of tribal fervour, fled recklessly from the battlefield.
In such a situation, when the front lines retreat, it inevitably causes the horses of those behind to panic as well, and they too begin to flee. Thus, in this battle, the same occurred: when those inexperienced Muslims and the disbelievers could not withstand the rain of arrows and turned back, even the horses and camels of the Companions bolted, and the entire Muslim army became scattered.
The calamity reached the extent that only twelve men remained around the Holy Prophetsa, while the rest had deserted the field. Witnessing this, Hazrat Abbasra took hold of the reins of the Holy Prophet’ssa horse and said: “Now is not the time to advance – turn your horse back, so that the Muslim army may be regrouped and then launch a counterattack.”
But the Holy Prophetsa replied: “A prophet of God does not turn his back in battle.” Saying this, he lifted the reins of his horse, spurred it forward, and advanced even further, declaring:
“I am the Prophet of God – I am no liar. And though today I do not fear these archers, and despite being surrounded by four thousand archers, I continue to advance – do not, upon witnessing this sight, fall into the thought that I am God or that divine attributes exist within me. Remember well, I am not God – I am only the son of Abdul Muttalib. But such people are God-reflecting (i.e., Prophets, Messengers, and friends of Allah are God-reflecting in the sense that God manifests through them).”
When this situation arose and the enemy rejoiced, thinking they had defeated the Muslims, the Holy Prophetsa turned to Hazrat Abbasra and said: “O Abbas, call out: ‘O Ansar, the Messenger of God summons you!’”
When Hazrat Abbasra loudly proclaimed these words of the Holy Prophetsa: “O Ansar, the Messenger of God summons you!” – one of the Ansar later recounted: “Our state was such that our horses and camels had slipped from our control, and it seemed they would not halt until they had run beyond both Mecca and Medina. So terrified had we become on account of the thousands fleeing from Mecca, that we could in no way turn back. We pulled at the reins of our mounts with such force that their heads would touch their tails, yet instead of turning back, they continued to run backwards. This was our condition when suddenly the resounding voice of Hazrat Abbasra rang in our ears: “O Ansar, the Messenger of God calls you!”
He says, “The moment we heard this voice, it no longer seemed as though a man was calling us – it was as though it were
the Day of Resurrection and the trumpet of Israfil was being blown to awaken dead souls. At that moment, we became utterly heedless of the world and all that is in it, and only one sound echoed in our ears – the voice of Abbas. At once, all our weakness disappeared. Either we felt that we could not restrain our horses and camels, or else we exerted one final, desperate effort and turned them with all our might. Those who managed to turn did so; those who did not, we drew our swords and cut their necks, and then we ran on foot to the Holy Prophetsa These were the people who benefited from the faith of Muhammadsa, the Messenger of Allah.
“Thus, just as the glory of Muhammadsa, the Messenger of Allah, was that no matter how grave the danger, God never disappeared from before his eyes – so too, under his training, this very quality developed in his Companions according to their station.” (Uswa-e-Hasanah, Anwar-ulUlum, Vol. 17, pp. 93-93)
Who remained resolute alongside the Holy Prophetsa? It is narrated by Hazrat Ibn Mas’udra, “I was with the Holy Prophetsa on the occasion of Hunain. The Muslims fled, and with him remained only 80 men from among the Emigrants (Muhajirin) and Helpers (Ansar). We remained steadfast and did not turn our backs to flee, and it was upon these people that Allah the Almighty sent down tranquillity. The Messengersa of Allah was on his mule and did not retreat even a single step. When his mule bent low, he leaned down from the saddle. I said, ‘O Messengersa of Allah, please remain above; may Allah elevate you.’ The Holy Prophetsa said, ‘Give me a handful of dust.’ So, I gave him a handful of dust, which he took and threw towards the faces of the enemies, and lo, their eyes were filled with dust. Then he said, ‘Where are the Muhajirin and the Ansar?’ I said, ‘They are here.’ He said, ‘Call them.’ So I called them, and they came forward holding their swords in their right hands, and the idolaters turned their backs and fled.”
In another narration, it is mentioned that when the people fled, meaning when chaos spread in the Muslim army, about 100 men remained with the Holy Prophetsa. At that time, he prayed:
“O Allah, all praise belongs to Thee, unto Thee do we complain, and it is Thee alone Whom we call upon for help.”
Then Gabriel said, “The same words were revealed upon you that were taught to Hazrat Musaas on the day the sea was parted. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 325-327)
Hazrat Harith bin Nu’manra narrates that when the people turned back, I estimated that only 100 remained with the Prophetsa
Hazrat Anasra narrates that on that very day, meaning Hunain, Abu Bakrra, Umarra, Uthmanra and Alira were with the Holy Prophetsa. Each one struck more than ten blows. Hazrat Ibn Mas’udra was also among them, and from among the Ansar were Hazrat Abu Dharrra, Dujanahra, Harithah bin Nu’manra, Sa’d bin Ubadahra, Abu Bashirra, Usaid bin Hudairra, and from among the people of Mecca, Shaibah bin Uthmanra; all of them remained steadfast.
Among the women were Hazrat Umm Sulaim bint Milhanra, Umm Ammarahra,
Nasibah bint Ka’bra, Umm Harithra, and Umm Sulaim bint Ubaidra. They were present on the battlefield as well. (Subul alHuda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 329-330)
Regarding the steadfastness of the female Companions, it is narrated from Abdullah bin Abi Bakr that the Holy Prophetsa saw Hazrat Umm Sulaim bint Milhanra. She was with her husband, Hazrat Abu Talhahra and she was pregnant. She feared that her camel might throw her down, so she had placed her hand through the nose-rope and reins, keeping the camel’s head close to herself. The Holy Prophetsa said, “Is it Umm Sulaim?” She replied, “Yes, O Messengersa of Allah, may my parents be sacrificed for you.” She possessed a dagger. So, Hazrat Abu Talhahra said, “O Messengersa of Allah, this is Umm Sulaim; she has a dagger with her.” The Holy Prophetsa asked her, “What is this dagger for?” Hazrat Umm Sulaimra replied, “I have taken this so that if any of the idolaters comes near me, I will cut open his abdomen.” Upon hearing this, the Holy Prophetsa smiled.
Hazrat Umm Sulaimra, who at such a critical time was with the Holy Prophetsa, felt so much grief, sorrow, and anger when she saw people abandoning the Holy Prophetsa that, overwhelmed by her love for him, she said, “O Messenger of Allahsa, as for these tulaqa’ (meaning freed people) who joined us afterwards – by tulaqa’ are meant the people of Mecca whom the Holy Prophetsa had pardoned with the words:
“[No blame shall lie upon you this day. Go, you are all free.]”
2,000 of them had joined at Hunain, and they fled upon encountering the arrows of the enemy and even caused the push-back of the old Companions. It is about them that she spoke.
Nonetheless, she said, “Those who witnessed defeat despite being with you (meaning these tulaqa’), let them be killed.” The Messengersa of Allah said, “O Umm Sulaim, surely Allah the Almighty was sufficient against the enemy, and He bestowed His favour.”
Another account is narrated from a brave female Companion, Hazrat Ammarahra, who relates:
“On the day of the Battle of Hunain, when the people had fled, we were four women. I had with me a sharp-edged sword, and Umm Sulaim carried a dagger, which she had fastened to her waist, despite being pregnant at the time. Alongside us were Hazrat Umm Salit and Umm Harith.”
According to one narration, Hazrat Umm Ammarahra called out in a loud voice, saying:
“O Ansar! What have you to do with flight?” She recounts: “I saw a man of the Hawazin carrying a banner, mounted on a wheat-coloured camel. He was charging after the Muslims. I confronted him and struck at the hamstrings of his camel, causing him to fall backwards onto the ground. I then attacked him and continued striking with my sword until I put him to death. Thereafter, I seized his sword. Meanwhile, the Holy Prophetsa was standing on the battlefield, sword unsheathed. When I reached him, he was calling out: ‘O Companions of Surah al-Baqarah!’ At this, the Ansar turned back and advanced in
attack. The people of the Hawazin stood their ground against the Companions only for the time it takes to milk a she-camel (that is, for but a short while). The enemy then fled in a state of defeat. I had never before witnessed such a humiliating rout of the enemy: they were fleeing in every direction, their faces turned away. My sons, Hubaib and Abdullah, returned to me, bringing with them prisoners of war.” (Sahih Muslim, Kitbah al-jihad wa s-siyar, Bab ghazwati n-nisa’ ma’a r-rijal, Hadith 3360, (Translated) Noor Foundation, Vol. 9, pp. 241-242; Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 330-331; Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 139; Kitab al-Maghazi (Translation), Vol. 2, Maktabah Rahmaniyyah, p. 316)
Hazrat Abu Bashir al-Ma’zanira relates: “On the day of Hunain, we performed the morning prayer, then proceeded to the place where the Holy Prophetsa had positioned us. We had no knowledge [of what was to come]; the sun was just about to rise when suddenly we were attacked. The vanguard of our army turned back upon us, already routed. Our ranks were thrown into confusion, and along with the vanguard, we too were defeated. I turned around and advanced forward again – I was a young man at the time – and I realised that the Messengersa of Allah was still at the front of the army. So I began calling out: ‘O Ansar, may my parents be sacrificed for the Messengersa of Allah, where are you turning away to?’ (He called out to them). Thus, I was turning back those who were fleeing. My sole concern was to ensure the safety of the Messengersa of Allah.
“When I reached him, he was saying: ‘O Ansar! O Ansar!’ I drew near to his mount, and looking behind me, I saw the Ansar returning at once. The Messenger of Allahsa stood upon his mount facing the enemy, and the Ansar engaged in fighting before him, remaining by his side. The Ansar repelled the enemy until we had driven them a farsakh – about three miles – away. They dispersed into the ravines after being thoroughly defeated by us. Thereafter, the Messenger of Allahsa returned to his quarters and his tent, with captives bound around him. A group encircled his tent, and with him were his noble wives, Hazrat Umm Salamahra and Hazrat Zainabra. According to another narration, Hazrat Umm Salamahra and Hazrat Maimunahra were present.
“Around them was a company appointed to guard the Messengersa of Allah, and they included Abbad bin Bishrra, Abu Na’ilahra, and Muhammad bin Maslamahra.”
Ibn Uqbah narrates: “A man from among the Quraish passed by Safwan bin Umayyah, who at that time was still a disbeliever. He had accompanied the Muslims merely to observe the battle of Hunain. The man said to him: ‘Rejoice! Muhammadsa and his Companions have been defeated.’” He was referring to the initial setback.
This idolater then added, “‘By Allah, they shall never again return to their former state – victory can never come to them now.’ Safwan said to him: ‘Do you bring me glad tidings of the Bedouins’ triumph? By Allah, for a Quraishi to be leader is dearer to me than for a Bedouin to be leader!’ Safwan was angered at his words (i.e., of the enemy). He sent a slave of his to ascertain whose voices were being raised in slogans, for
at that time, they heard slogans from the battlefield. The slave returned and said: ‘I heard them calling out: “O Banu Abd alRahman! O Banu Ubaidillah! O Banu Abdillah!”’ Safwan said: ‘It is Muhammadsa who has prevailed, for this is his battle cry.’” Thus was Safwan reassured, and he said: ‘Muhammadsa has achieved victory.’” (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, pp. 318-320; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal Road, Lahore, p. 260)
There is also mention of the Holy Prophetsa throwing pebbles towards the disbelievers and offering a prayer during this battle; as mentioned before, the Holy Prophetsa asked for a handful of dirt so he could throw it. Further details of this incident have been mentioned as follows:
When the Companions returned [to the battlefield] and the battle had reached its peak, the Holy Prophetsa lifted his gaze and surveyed the scene of combat. He was mounted upon his mule. The Holy Prophetsa remarked, “The battle is at its height.”
The narrator relates that the Holy Prophetsa then took a handful of pebbles and cast them in the direction of the disbelievers’ faces, and said: “By the Lord of Muhammad…” In another narration, it is stated that the Holy Prophetsa declared: “By the Lord of the Ka‘bah, they have been defeated!”
Hazrat Abbasra relates: “I observed the battle, and at first, it appeared to continue in the same manner as before. But by Allah, as soon as the Holy Prophetsa cast the pebbles, I witnessed that the force of the enemy’s attack began to wane. In other words, their condition drastically changed, eventually turning into defeat for the enemy. (Sahih Muslim, Kitab al-jihadi wa s-siyar, Bab fi ghazwati hunain, Hadith 1775)
Further details state that the Holy Prophetsa placed his feet in both stirrups and stood upright while mounted upon his mule. He raised his blessed hands in earnest supplication, saying:
“O Allah, I implore You for the fulfilment of what You have promised me. O Allah, it is not befitting that they should prevail over us and overcome us.”
Yazid bin Amir Suwa’i narrates that he was with the idolaters in Hunain and later accepted Islam. He says that on the occasion of Hunain, the Holy Prophetsa took some dirt from the ground in his fist, turned towards the idolaters and threw the dirt towards their faces, saying, “Turn back, your faces have been blackened.” When they met one another, they would complain about pain in their eyes and would rub their eyes. In other words, the enemy’s eyes started to burn. At the time, the Holy Prophetsa was riding his mule named ‘Duldul’. (Subul alHuda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 322 and 324; AlSirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 154]
Shaibah bin Uthman was an esteemed chieftain of the Quraish. His father, Uthman bin Talhah, was killed in the Battle of Uhud. Shaibah joined the army, going from Mecca
to Hunain. According to some, he became a Muslim during the Conquest of Mecca.
Shaibah himself relates, “I joined the army with the intention (meaning he was not yet Muslim) of taking advantage whenever I could to avenge my father’s death by killing the Holy Prophetsa (God forbid) and thereby ease my heart.” His opposition towards Islam was such that he would say, “Even if all of Arabia and the rest of the world were to declare the creed of Muhammadsa, I would still not follow him.”
When Shaibah saw that the Muslims had fled from the battlefield and there were only a few people left around the Holy Prophetsa, he thought, and he describes, “I thought to myself that this is the perfect opportunity to (God forbid) kill him.” He says, “I approached from the right side to attack him, but I saw his uncle Abbas standing there. I thought that it would not be possible to attack Muhammadsa in the presence of Abbas. So, I turned around and approached from the left to attack Muhammadsa, but I saw Abu Sufyan bin Harith standing there, and so I turned back from there as well. Then, I decided to attack Muhammadsa from behind, but when I advanced to attack him, I covered my eyes with my hands and quickly turned around.”
Later, he would explain, “It was though I was seeing flames of a fire rising, and it seemed as though they would reduce me to ashes.” Meanwhile, the Holy Prophetsa called out, “Shaibah, come near me.” The Holy Prophetsa had become aware that Shaibah was standing behind him. Shaibah says, “I drew near the Holy Prophetsa. He smiled and passed his blessed hand across my chest and prayed:
“‘O Allah, remove Satan from him.’”
Shaibah says, “By God, at that very moment, the Holy Prophetsa became dearer to me than my ears, my eyes, even my life and my soul was completely cleansed.” The Holy Prophetsa said to Shaibah, “O Shaibah, fight against the disbelievers.” Shaibah says, “At that moment, I took up the sword and advanced towards the enemy to defend Muhammadsa. Out of love for the Holy Prophetsa, I began fighting in such a manner that even if my father were to come before me in that moment, I would have killed him.” (Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal Road, Lahore, pp. 256-258; Alamah Ali Burhan Halabi, Ghazwat al-Nabisa (Translation), Maktabah Dar al-Isha’at, Karachi, p. 639; AlLu’lu al-Maknun Sirat Encyclopaedia, Vol. 9, Maktabah Dar al-Salam, p. 272)
Hazrat Musleh-e-Maudra has also mentioned this incident in the following manner:
“A particular incident is recorded regarding the Holy Prophetsa whereby an individual outwardly accepted Islam and took part in the Battle of Hunain, but his actual intention was that once the two armies met on the battlefield, he would seize the opportunity to assassinate the Holy Prophetsa
“When the fighting intensified, this man drew his sword. At that time, the Holy Prophetsa was alone, accompanied only
by Hazrat Abbasra. Seeing the moment as opportune, the man advanced to strike. However, Allah the Almighty, through divine revelation, informed the Holy Prophetsa of the enmity hidden in the man’s heart.
“The man himself later narrated: ‘As I moved closer, I thought to myself that now my sword would sever his neck. But as I approached, the Holy Prophetsa extended his blessed hand towards me, placed it upon my chest, and prayed: “O Allah, rid him of the evil thoughts of Satan and remove the rancour from his heart.”’
“The individual continued: ‘At that very moment, I felt as if there was nothing more beloved to me in the entire world than the person of the Holy Prophetsa.’
“After this, the Holy Prophetsa said to him: ‘Advance and fight.’
“He continues: ‘I immediately drew my sword, and by Allah, had my own father been alive and stood before me at that moment, I would have struck him with my sword without any hesitation.’
“Such was the power of the Holy Prophet’ssa love that it extinguished his enmity.” (Bhera Ki Sarzamin Main Aik Nihayat Iman Afroz Taqrir, Anwar-ul-Ulum, Vol. 22, p. 114)
In other words, the love of the Holy Prophetsa completely erased his animosity.
After the battle had concluded, the Holy Prophetsa was resting in his tent when Shaibah bin Uthman came to visit him. Upon his arrival, the Holy Prophetsa said to him: “O Shaibah, that which Allah has now destined for you is far better than what you had once intended in your heart.”
The Holy Prophetsa then proceeded to relate to him all the thoughts and intentions he had harboured during the battle. Upon hearing this, Shaibah sought forgiveness for his past conduct. The Holy Prophetsa prayed for him, saying:
“May Allah forgive you.” (Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal Road, Lahore, p. 258)
Similarly, the ill intentions of Nudair bin Harith and his virtuous ending have been mentioned. Nudair bin Harith was among those individuals of Mecca who set out for Hunain alongside the [Muslim] army with ill intentions. He was among the chieftains of the Quraish, and his brother was killed in the Battle of Badr.
He narrates his own account, “I joined Hunain with some of my comrades with the intention that when the opportunity arises, I can join the attack on the side of the idolaters. When the Muslims [initially] dispersed, I went towards the Holy Prophetsa with the intention to kill him. But as soon as I set out towards him with this intention, I saw some people surrounding the Holy Prophetsa, whose faces were white, and they said to me: ‘Move away from here’, and it was in such a terrifying voice that I became frightened and began to tremble. Only a short while had elapsed when the Muslims returned once again and began to attack the enemy.
In the meantime, I held back and hid amongst the trees. I remained hidden for
many days because the awe and dread of what I had seen were not diminishing. This was the case even until I found out that the Holy Prophetsa went to Ta’if, and from there he went to Ji’ranah. Once the battle finished, I thought to myself that Islam has now prevailed and everyone has accepted Islam, so I should also go to see the Holy Prophetsa And so I went to Ji’ranah, remaining concealed, and joined the Muslims. The Holy Prophetsa saw me and recognised me, saying, ‘Nudair, is that you?’ I replied, ‘Yes, Your Holiness, I am here.’ He then said, ‘This is better than what you intended to do during Hunain, and at the time, Allah placed a barrier between you and it,’ i.e., ‘came between you and your intention.’”
Nudair then says, “Upon hearing this, I quickly made my way towards the Holy Prophetsa and said: ‘O Messenger of Allah! If there were any gods besides Allah, then they would have benefited me.’ After reciting the Muslim creed, I accepted Islam.” The Holy Prophetsa supplicated for him:
“O Allah! Increase him in steadfastness.”
Nudair said, “By Allah! Owing to this prayer, I became a rock with respect to steadfastness.” The Holy Prophetsa said, “All praise belongs to Allah who bestowed him with guidance.” (Al-Bidayah wa al-Nihayah, Vol. 7, Dar Hajr, Beirut, pp. 112-113; Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 321-322)
After the Battle of Hunain, whilst distributing the spoils, the Holy Prophetsa gave some of the chieftains of the Quraish – who had recently converted to Islam – 100 camels each as a means of comforting their hearts. Nudair bin Harith was also among them. He displayed such a level of selfrespect, which in truth was a result of the prayer of his being bestowed steadfastness by the Holy Prophetsa. A person came to inform him that the Holy Prophetsa announced that he had given him 100 camels, and so he should take them. Upon this, Nudair said: “The Holy Prophetsa is giving this in order to comfort the hearts [of the new converts]; therefore, I will not take them,” i.e., I am steadfast in Islam, and I do not need this wealth in order to comfort my heart. But soon after this, he thought to himself, “I did not ask the Holy Prophetsa for this wealth, nor did I make any demands. This is a gift from the Holy Prophetsa and therefore I should not refuse it.” Upon this, he gave ten camels to the person who brought the news and kept the remaining ones. (Usd al-Ghabah, Vol. 5, Dar Al-Kotob Al-Ilmiyah, p. 307)
Later on, he was always grateful, saying: “All praise is due to Allah that we will not die upon polytheism like our forefathers.” He remained steadfast in Islam and adhered to it in an excellent manner. He migrated to Medina, and from there he went to Syria in order to perform Jihad. He was martyred in 15 AH, in the Battle of Yarmuk. The remaining accounts will be narrated in the future, insha-Allah
(Official Urdu transcript published in the Daily Al Fazl International, 26 September 2025, pp. 2-6. Translated by The Review of Religions.)
