A Lajna sadr’s foremost duty is self-reformation: Presidents from Lajna Imaillah Germany’s NRW Mitte Region meet Huzoor
Islamabad, Tilford, 4 October 2025: A delegation comprising the local presidents [sadrat] of Lajna Imaillah from the NRW Mitte Region of Germany 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 regional sadr introduced the delegation, after which each local sadr had the opportunity to introduce herself and her responsibilities within her respective jamaat
When one of the attendees introduced herself as a former sadr, Huzooraa enquired why the current sadr had been unable to attend. It was explained that the current sadr had only recently been elected and had also faced some visa-related issues.
Following the introductions, the presidents were graciously granted permission to ask questions for their guidance.
Fulfilling one’s responsibilities as an office-bearer
The first question was a general request for guidance on how the presidents could best fulfil their duties throughout the year. Huzooraa advised them that their primary resource is the constitution of Lajna Imaillah, which clearly details all their responsibilities. He encouraged them to consult past files and records to maintain continuity in their work.
The first and most important step, Huzooraa stated, is self-reformation. A sadr must first strengthen her own relationship with Allah the Almighty, elevate the standard of her
prayers and worship and increase her own religious knowledge by studying the Holy Quran and the literature of the Jamaat. Huzooraa stressed that this knowledge must be for the purpose of implementation, not merely for reading.
Thereafter, she should interact with the members of her Lajna with love and kindness, gently explaining their duties. If a member is weak in observing purdah or has a weak connection with the Jamaat’s system, she should be drawn closer with affection and wisdom. Huzooraa guided that all work should be done with love and compassion and that every office-bearer in the amila or the executive committee must be active. Holding an office should not be a reason for mere happiness, but should be seen as a divine favour, which demands greater effort and work as a sign of gratitude.
The dangers and benefits of Artificial Intelligence
A president expressed concern over the rise of Artificial Intelligence and its negative consequences, such as the misuse of a person’s identity, voice, or image and sought guidance on this matter.
Huzooraa began by stating that he has been speaking on this very topic for a long time. He instructed the office-bearers to raise awareness among the members of Lajna and nasirat (particularly those aged 11-15) about the dangers and benefits of AI. To effectively convince the youth, who might otherwise feel their elders are out of touch, Huzooraa advised them to research and
present quotations from secular experts in the technical field, who are themselves warning about the harms of AI.
The sadrat should, Huzooraa guided, send short, regular messages to all Lajna and Nasirat members. These messages, consisting of four or five lines from the Holy Quran, Hadith, the writings of the Promised Messiahas, or the khulafa, should focus on how to avoid the negative aspects of social media and AI. While there are benefits to be derived from AI, the members must be guided on how to use it constructively. For this, they should seek help from technical experts within the Jamaat to hold classes every month or two to discuss the latest developments, advantages and risks.
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Prohibition of speaking during the Friday sermon
Hazrat Abu Hurairahra narrated that Allah’s Messngersa said, “If you say to your companion, on Friday, while the imam is delivering the sermon [khutbah], ‘Keep quiet’, then you too have engaged in idle talk.”
(Sahih al-Bukhari, Kitab al-jumu‘ah, Bab al-insati yawma al-jumu‘ati wa al-imamu yakhtub, Hadith 934)
The following day, on his morning walk at 9 o’clock, there was a long discussion on what had been read out the previous day from a newspaper of Sialkot mentioning the Ointment of Jesus and a statement of Dr Luke. The Promised Messiahas instructed Mufti Muhammad Sadiq Sahibra and Maulvi Allah Diyara of Ludhiana to investigate further. During the course of discussion, the Promised Messiahas said: “In Arabic, laqq carries the meaning conveyed in the Urdu word chutney [The word chutney is generally understood to refer to a sauce or condiment used to add flavour to food. In this instance, however, the Urdu word is used to refer to a finely ground, soft substance that can easily be swallowed.].” On this Mufti Muhammad Sadiq Sahibra said: “In English, lick is what we would say to express the Urdu verb chaatnaa.” To this, the Promised Messiahas said: “Well, we have found a relation as far as
Hazrat Mirza Ghulam Ahmadas, In His Own Words Luke
This Week in History
10 October
10 October 1927:
On this day, Hazrat Mufti Muhammad Sadiqra headed towards present-day Sri Lanka to spread the message of the Jamaat there. His tour continued until 6 November. (Al Fazl, 27 August 2002, p. 2)
10 October 1940:
One of the sayings of the Holy Prophetsa states that one should teach one’s children swimming, archery and horse riding. Following the above-mentioned hadith, a swimming pool was built in Qadian and was inaugurated on this day by Hazrat Mirza Sharif Ahmadra. In his inaugural address, he commended the efforts of Talim-ul-Islam High School’s students in its construction. With the efforts of Hazrat Mirza Sharif Ahmadra, this swimming pool was completed. (Tarikh-eAhmadiyyat, Vol. 8, p. 204)
Hazrat Khalifatul Masih Vaa delivered the keynote address on this day, at a special reception held at the Princess Court Reception Centre in Melbourne. The event was attended by more than 100 non-Muslim dignitaries and guests. (“Head of Ahmadiyya Muslim Community Delivers Historic Address in Melbourne”, www.pressahmadiyya. com)
11 October 2016:
On this day, Hazrat Khalifatul Masih Vaa inaugurated the Baitul Afiyat Mosque in Scarborough, Canada. A special distinction of this mosque was that Lajna Imaillah Canada funded the vast majority of the cost. (“Head of Ahmadiyya Muslim Community Inaugurates Baitul Afiyat Mosque in Scarborough” pressahmadiyya.com)
12 October
12 October 1905:
On this day, Hazrat Maulvi Abdul
to spread the message of Islam across Europe following WWII, three Ahmadi Muslim missionaries arrived in Switzerland on this day: Chaudry Abdul Latif Sahib, Sheikh Nasir Ahmad Sahib and Maulvi Ghulam Ahmad Bashir Sahib.
To read more about their early days’ account, see: “Pioneer Missionaries: Part 12 – Venturing Westward: Humble beginnings as missionaries set foot in Europe” at alhakam.org (1 September 2023, p. 15).
13 October 1969:
On this day, a delegation of 26 members from the United Presbyterian Church in the United States visited Qadian, the birthplace and burial place of the Promised Messiahas. This visit was marked by warm hospitality, introductions, tours of significant landmarks, and in-depth discussions about the teachings and history of the Ahmadiyya Muslim Jamaat.
which we are living today is the era of Islam’s revival.” To read more, see: alislam.org.
15 October
15 October 1909:
On this day, Hazrat Khalifatul Masih Ira delivered an Eid-ulFitr Sermon in which he spoke about the institution of Khilafat. (Khutbat-e-Nur, pp. 411-422)
To read more about the reestablishment of Khilafat, see “The birth of Khilafat-e-Ahmadiyya – Bai‘at at the hand of Hazrat Khalifatul Masih I” at alhakam.org (22 May 2020, pp. 7-8).
15 October 1924:
Hazrat Musleh-e-Maudra, during his tour of Europe, visited the School of Oriental and African Studies (SOAS) on this day. Sir Denison Ross showed Huzoorra the university and its library. (Al Fazl, 11 November 1924, p. 6)
11 October
Karim Sialkoti
in Qadian. He had passed away the previous day, and his burial was carried out as an amanat (an interim burial). He was known for his unwavering dedication and service to the Promised Messiah
For more details, see “Coming from every distant track: A delegation from the United Presbyterian Church, USA, visits Qadian”, Al Hakam, 2 December 2022, Issue 246, pp. 8-9.
16 October
16 October 1903:
His book, Sirat Masih-e-Maud (Life of the Promised Messiah), remains one of the key sources on the life and times of the Promised Messiah (Tarikh-e-Ahmadiyyat, Vol. 2, p. 403)
12 October 1956:
On this day, Hazrat Musleh-e-Maud
13 October 1946:
topic of apostasy. With the aim
14 October
The Promised Messiah’sas book, Tadhkiratush-Shahadatain (The Narrative of Two Martyrdoms), was published on this day.
14 October 1955:
On this day, Hazrat Muslehe-Maudra gave two important instructions for the missions operating outside of Pakistan. Firstly, they should try to inculcate the habit of giving chanda in new converts. Secondly, to encourage students from outside countries to travel to the Markaz in Pakistan and obtain an education there. (Tarikh-e-Ahmadiyyat, Vol. 17, p. 120)
This book comprises two sections –one in Urdu and the other in Arabic – and was written and published in October 1903. The Urdu section gives heart-rending details about how Hazrat Sahibzada Abdul Latif Shaheedra was charged and stoned to death, while the other portion in Arabic is in three parts, each dealing with important spiritual issues. (Tarikh-e-Ahmadiyyat, Vol. 2, pp. 337-338)
16 October 1970:
14 October 2011:
During his Friday sermon on this day, delivered from Nunspeet, the Netherlands, Hazrat Khalifatul Masih Vaa said that “this era in
On this day, Hazrat Khalifatul Masih IIIrh addressed the ijtema of Majlis Khuddam-ul-Ahmadiyya and shed light on the attributes of a true khadim. (Tarikh-eAhmadiyyat, Vol. 26, pp. 211-212)
Guidance on choosing a field for a PhD
A sadr asked which academic fields would be best for Lajna members who wish to pursue a PhD.
Huzooraa explained that a person must logically pursue a PhD in the same field as their Master’s or undergraduate degree. One who has a Master’s in geography, for example, cannot do a PhD in biochemistry. The choice of field should be based on the student’s own interest, as the fundamental goal is to increase knowledge, which is possible in any domain.
Huzooraa then engaged directly with the questioner, who had a Master’s in Sociology. He advised her that she should pursue her PhD in her own field, perhaps choosing a research topic that tackles contemporary social issues such as family problems, commercial disputes, or ethnic conflicts. Crucially, she should explore her topic in the light of the teachings of the Holy Quran and Hadith, showing how Islam provides solutions to these modern challenges.
Huzooraa recommended that she consult the extensive literature on such topics found in the lectures and writings of Hazrat Muslehe-Maudra
A wife’s role in encouraging her husband
A president raised the issue that when the Tarbiyat department asks Lajna to help encourage better mosque attendance among men, some husbands dismiss their wives’ reminders, saying, “It is not your job.”
Huzooraa responded by referring to his own recent addresses to Lajna Imaillah in Germany and the UK, in which he had explicitly stated that it is indeed the duty of women to aid in the moral training of their husbands. He instructed the sadr to find the references from these speeches and show them to the men. Huzooraa asked rhetorically where it is written that a woman cannot enjoin a good deed. He presented the examples of the Holy Prophetsa, who said to learn matters of faith from Hazrat Aishara and the hadith, which states that a husband and wife who wake each other for prayers receive the mercy of Allah. Huzooraa stated that such excuses from men are often a way to hide their own laziness.
Children’s excessive phone use in family settings
A question was asked on how to stop children from constantly using their phones during family time.
Huzooraa advised that parents must first teach their children the Islamic etiquette of a gathering. Islam teaches that one should not even whisper in a group, as it can create suspicion; therefore, using a phone in someone’s company is a breach of this etiquette. Phones should be put away during family gatherings. At the same time, Huzooraa placed a responsibility on the parents to make their conversations engaging for their children. If parents only discuss matters irrelevant to a teenager, the child will naturally turn to their phone out of boredom. Parents should discuss current affairs, academic topics, or other subjects of interest to their children. When the conversation is interesting, the child will participate. Therefore, parents must first assess their own role in the matter.
Guidance for women in long-term separations
A president sought guidance for women of various countries who have been living separately from their husbands for many years and are unable to decide whether to reconcile or formally separate.
Huzooraa stated that women in such situations must make a swift and decisive choice. He explained that to be left in a state of limbo, or kal-mu‘allaqah – like one left ‘hanging’ – is a wrongful act that is strictly condemned and disliked by Allah the Almighty.
Huzooraa guided that a woman should not only focus on the potential impact of a formal separation on her children but must also critically consider whether the ongoing negative effect of the current, uncertain state of limbo is, in fact, more damaging to their upbringing. He noted that if a separate living is based on mutual understanding, the matter is different.
However, Huzooraa then addressed the specific scenario where a husband wishes to marry a second time (in a context where this is legally permitted): in such a case, he guided, the wife has clear options. She can
either ask him to grant her a divorce before he remarries, or she can agree to remain with him (in jurisdictions where permitted) on the condition that he provides her with separate living arrangements. This, Huzooraa explained, would create clarity for the children, who would understand that their father maintains two households. In this arrangement, it is incumbent upon the husband to continue fulfilling all her rights and the rights of the children he has with her.
Alternatively, if the husband has not remarried but has simply abandoned his wife, is engaged in wrongdoing and is failing to fulfil her rights and the wife is only enduring this situation out of fear of what society will say, then it is far better for her to act. Huzooraa advised that in such circumstances, she should pray sincerely for guidance and then make a firm decision to seek a formal separation by obtaining a khul‘
Huzooraa reassured that if the husband is at fault, the Jamaat’s arbitration system or Darul-Qadha will typically rule in the woman’s favour and ensure that all of her due rights are granted to her. Ultimately, Huzooraa stated, it is better to make a decision based on prayer and one’s conscience rather than out of fear of societal pressure, as this will lead to a better and healthier upbringing for the children.
On the ‘purdah is a personal matter’ argument
Guidance was sought regarding members who, when reminded about observing purdah or the Islamic veil, reply that it is their “personal matter.”
Huzooraa explained that this argument is invalid where the commandments of one’s faith begin. The Holy Quran gives clear and detailed instructions regarding modesty and purdah. The khulafa, following the Quran and the sunnah of the Holy Prophetsa, have consistently drawn attention to this injunction. Therefore, it is not merely a personal choice but a collective matter that contributes to the moral fabric of the Jamaat. As long as one identifies as an Ahmadi, it is the duty of office-bearers to gently remind them and it is their own duty to strive to follow the Quranic teachings. Huzooraa advised the sadr to explain this to the
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chutney goes, I trust we will find a link to the extent of applying ointment and dressing wounds as well.” Then, the Promised Messiahas went on to state: “English books and the history of the Christian Church ought to be studied further in this regard. This is a new point that has come to light.” The Promised Messiahas also said: “This is not a difficult matter. If we desired, we could focus on Luke and gather all of the details in this way, but my disposition loathes the idea of turning my attention towards anyone other than Allah the Exalted. God Almighty tends to all of my affairs Himself.
members with love, using direct quotations from the Quran and Jamaat literature to show the clarity of the command.
Similarities in the narratives of the wives of Prophet Abrahamas and Prophet Zechariahas
The final questioner asked about the similarities in the Quranic accounts of the wives of Prophet Abrahamas and Prophet Zechariahas, both of whom were barren and elderly when they were given the glad tidings of a son.
Huzooraa affirmed that the incidents are indeed similar and both demonstrate the power of Allah. He added that the narrative of Prophet Zechariahas and his son, Prophet Yahyaas, is also contextually linked in the Quran to the story of Prophet Jesusas Huzooraa advised the questioner, who could read Urdu, to study the detailed commentary on these specific verses in Tafsir-e-Kabir to gain a deeper understanding.
The mulaqat concluded with each of the attendees being graciously gifted a pen by Huzooraa
(Summary prepared by Al Hakam)
(Malfuzat [English], Vol. 2, p. 106-107)
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Answers to Everyday Issues
Women’s rights, mortgage, interest, riba, shares and stocks, and 313 Companions of Imam Mahdi
Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa, has given on various occasions in his written correspondence and during MTA programmes is being published officially below for everyone’s benefit.
What does Islam teach about the good treatment of wives?
Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating that they had heard somewhere that it is permissible to lightly chastise a disobedient woman. Is this correct, or does the verse have another meaning?
In his letter dated 7 May 2023, Huzoore-Anwaraa provided the following guidance on this question:
“Islam has articulated the rights and duties of both women and men in great detail and has confined both within their own spheres in accordance with these rights and duties. It has taught that every individual is a guardian within their own domain and that every guardian will be held to account concerning those under their care, as to whether they fulfilled their rights or fell short in doing so. In this responsibility, just as Islam has appointed the man as the guardian of the household and made him responsible for fulfilling the rights of his family, so too has it designated the woman as the custodian of her husband’s home. Thus, the Holy Prophetsa stated:
“‘Each of you is a guardian and will be questioned about those under your care. Thus, the person who is a leader of people will be questioned about them (as to whether he fulfilled his responsibilities in overseeing them and securing their rights completely).
A man is a guardian of his household and will be questioned about it. And a woman is a custodian of her husband’s house and his children, and she will be questioned about them.’ (Sahih al Bukhari, Kitab al ‘itq, Bab karahiyati t-tatawuli ‘ala r-raqiq)
“Therefore, if both men and women fulfil their respective duties in an excellent manner, the question of even scolding one another, let alone chastising, does not arise.
“Describing the beauty of Islamic teachings concerning the rights of women, the Promised Messiahas states:
“‘No other religion has safeguarded the rights of women as Islam has. In concise words, it has stated:
“That is, just as men have rights over women, so too do women have rights over men. (Surah al-Baqarah, Ch.2: V.229) One hears of the condition of some people that they consider these poor women to be like the shoe on one’s foot and take the most degrading services from them. They verbally abuse them. They look upon them with contempt. And they apply the commandment of the veil in such an improper manner that they virtually bury them alive. The relationship of a husband with his wife should be like that of two true and sincere friends. The first witnesses to a man’s excellent morals and his connection with God are these very women. If his
relations with them are not good, then how is it possible for him to be at peace with God? Allah’s Messengersa has said:
“‘‘The best among you is he who is best to his family.’’ (Malfuzat, Vol. V, 2016, p. 121)
“After this most supreme and beautiful teaching, if a woman attempts to step outside the legitimate bounds of obedience to her husband while also exhibiting treacherous behaviour [i.e., nushuz], then, to guide such women back to the righteous path, Islam has commanded the man to adopt certain reformative measures. The first measure is to admonish her and reason with her. If admonishment also has no effect on her, it is stated that the husband, for the sake of his wife’s reformation, should suspend his conjugal relations with her for a time (a measure through which the husband often has to endure more difficulty than the wife). Furthermore, in this commandment, the man is instructed to separate his bed from his wife; it does not say to expel the wife from the bed. If this reformative measure also has no effect on the wife and she does not desist from her disobedience and rebellious treachery [nushuz], then the administration of limited chastisement is permitted by the Holy Quran. (Surah an-Nisa’, Ch.4: V.35) However, specific conditions for such chastisement were stipulated by the Holy Prophet Muhammadsa, with instructions, for example, that her face should not be touched (Sunan Ibn Majah, Kitab an-nikah, Bab haqqi l-mar’ati ‘ala z-zawj) and that she should not be chastised in a manner causing any physical injury or bruising. (Sahih alBukhari, Kitab an-nikah, Bab ma yukrahu min darbi n-nisa’).
“Therefore, for the reformation of someone and to bring them to the right path, neither has any other religion given a more beautiful and balanced teaching, nor can any country in the world lay claim to it.
“Nevertheless, Islam also mandates its followers to comply with the laws of their countries, provided these do not conflict with their fundamental religious tenets [such as the freedom to believe in God]. Therefore, members of the Ahmadiyya Muslim Community are also directed to abstain from any form of chastisement in regions where it is legally prohibited, even under the conditions and circumstances previously mentioned.”
[The above response elucidates theological interpretations without offering legal advice. It focuses on understanding religious texts and should not be viewed as encouragement to act against civil or
criminal laws. Moreover, in situations that could escalate to severe measures, the Ahmadiyya Muslim Community has established systems for counselling and arbitration. These systems allow members in all parts of the world to seek guidance, present evidence and witnesses, and resolve conflicts peacefully. These measures are in place to prevent any spontaneous or unjustified actions and serve as preventative mechanisms against violence, especially domestic violence, which is also the true intent of the Quranic verse under discussion. —Editor, Al Hakam]
What is the meaning of the prophecy about Imam Mahdi’s 313 Companions?
A lady from Pakistan asked Hazrat Amirul Momineen, Khalifatul Masih Vaa: “According to the Shia, when the Imam Mahdi was to appear, he was to be accompanied by 313 soldiers. What is meant by this?”
In his letter dated 7 May 2023, Huzoore-Anwaraa provided the following answer:
“This hadith is narrated in various books of the Shia. The meaning of this hadith is that just as in the blessed era of the Holy Prophetsa, the Companions of Badr, who numbered 313, supported the Holy Prophetsa in the difficult and delicate circumstances of Islam and had the honour of assisting him for the sake of the faith of Islam, similarly, in the era of the Renaissance of Islam, when the advent of the most ardent devotee of the Holy Prophetsa and his spiritual son, the Promised Messiah and Mahdias, was to take place for the revival of Islam, then at that time too, initially, 313 of his Companions were to have the extraordinary honour of supporting and aiding him. Accordingly, the Promised Messiahas, declaring this hadith to be authentic, mentioned it in some of his writings. In the supplement to the treatise Anjam-e-Atham [Zamimah-e-Risalah Anjam-e-Atham], he presents this hadith as a proof of his truth, writing:
“‘It has appeared in an authentic hadith that the Promised Mahdi will have with him a printed book in which the names of his three hundred and thirteen Companions will be recorded. It is therefore necessary to state that this prophecy has been fulfilled today. It is evident that no such person has ever appeared before in this blessed ummah who was a claimant to Mahdihood and in whose time there was also a printing press, and who also possessed a book in which three hundred and thirteen names were written. And it is obvious that if this had been within human power, many impostors could have made themselves its object of fulfilment before this. But the fact is that in
God’s prophecies, there are such inimitable conditions that no liar can benefit from them, and he is not granted the means and resources that are granted to the truthful one.
“‘Sheikh Ali Hamza bin Ali Malik alTusi, in his book Jawahir al-Asrar, which was compiled in 840 AH, writes the following passage concerning the Promised Mahdi:
In his letter dated 16 May 2023, Huzoore-Anwaraa provided the following guidance:
“Islam has strictly forbidden any loan upon which interest is taken or given. As it is stated:
“‘O Ye who believe, be mindful of your duty to Allah and relinquish your claim to what remains of interest, if you are truly believers. But if you do it not, then beware of war from the side of Allah and His Messenger.’ (Surah al-Baqarah, Ch.2: V.279280)
If Islam allows for mortgages out of necessity, why are there no exceptions for working with pork or alcohol?
“‘That is, the Mahdi will emerge from a village whose name is Kad‘ah. (This name is in fact an Arabised form of the name Qadian.) And then it is stated that God will attest to the truth of that Mahdi and will gather his friends from distant lands, whose number will be equal to the number of the Companions of Badr, that is, three hundred and thirteen. And their names, along with their place of residence and disposition, will be recorded in a printed book.
“‘Now, it is evident that no person before has had the fortune of claiming to be the Promised Mahdi and possessing a printed book containing the names of his friends. But I have already recorded three hundred and thirteen names before this in Aina-eKamalat-e-Islam, and now, for the second time, for the conclusive communication of proofs, I record three hundred and thirteen names below, so that every just person may understand that this prophecy, too, has been fulfilled in my favour. And in accordance with the intention of the hadith, it is necessary to state beforehand that all these Companions possess a disposition of sincerity and purity and, according to their ranks, which Allah the Exalted knows best, some have surpassed others in love, complete devotion to Allah, and religious zeal.
“‘May Allah the Exalted keep them all firm on the paths of His pleasure. And they are as follows.’ (Zamimah-e-Risalah Anjame-Atham, Ruhani Khazain, Vol. 11, pp. 324325)
“After this, the Promised Messiahas recorded the names of these 313 Companions of his, who were granted the opportunity to take the oath of allegiance at his hand and had the honour of assisting the pure Messiahas in the works of the faith of Islam with their extraordinary faith and sincerity.”
Is it permissible to take a bank loan or mortgage to buy a house?
Someone from Bangladesh wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “A new Ahmadi has asked whether it is permissible to take a loan from a bank to build a house or start a business. It is commonly held that it is not permissible because the bank gives the loan on the condition that a certain percentage of interest will have to be paid to the bank. What is the ruling on this? Also, Huzooraa has forbidden Bitcoin, but the stock market also seems similar to Bitcoin. What is the guidance on this?”
“Therefore, any sale, purchase, or financial transaction that is mixed with interest is, in any event, forbidden [haram]. However, if a loan is available without interest, there is no harm in buying a house or conducting business with such a loan.
“If you are asking about buying a house through the mortgage system prevalent in the Western world, then in this method, a loan is generally obtained from a bank or a financial institution. And until this loan is repaid, such a house remains the property of the lending bank or financial institution. The bank or financial institution also charges a certain extra amount on this loan, the reason for which they state is the devaluation of money.
“Since in these countries, not every person can easily buy a house even for their own residence, they either have to live in a rented house for their entire life, from which they derive no benefit from the rent paid throughout their life other than living in the house, because despite paying such a large amount in rent, this house never becomes their property. Or, in these circumstances of necessity, they take advantage of the mortgage facility to buy a home for their residence. For this, they have to pay a mortgage instalment that is approximately the same as the rent they would be paying for a house. However, the benefit they receive from a mortgage is that after the payment of these instalments, the house becomes their property.
“Therefore, buying a house through a mortgage is a state of necessity and compulsion [iztirar], from which one may benefit only to the extent of buying one house for one’s own residence. However, using this mortgage method to continuously buy house after house as a business is by no means correct, and the Jamaat does not encourage this matter at all; rather, it forbids it.
“As for the matter of simply buying the shares of various companies, there is no harm in that, because this too is a form of business with a partnership in profit and loss, although a great deal of caution is required in it, as there is a high possibility of deceit in this business.
“However, if the situation is that one is buying shares one moment and selling them the next, and one’s gaze is fixed on the stock market’s index board from morning till evening, then this would be a situation resembling a lottery, the prohibition of which no one denies.”
Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “In Islam, the taking and giving of interest is prohibited, but as an exception, a loan on interest for a house or property for personal and business purposes has been permitted. So, why have those individuals who, out of necessity, work in places involving pork and alcohol not been given a general permission as an exception? The second question is that just as the use of prohibited or forbidden items mentioned in the Holy Quran is permitted in exceptional situations, can being married to two sisters at the same time also be permissible in a situation of necessity?”
In his letter dated 16 May 2023, Huzoore-Anwaraa provided the following guidance on these questions:
“From where have you deduced that, as an exception, taking a loan on interest for personal and business purposes is permitted? Islam has forbidden the taking and giving of interest under all circumstances. As it is stated:
“‘O Ye who believe, be mindful of your duty to Allah and relinquish your claim to what remains of interest, if you are truly believers. But if you do it not, then beware of war from the side of Allah and His Messenger.’ (Surah al-Baqarah, Ch.2: V.279280)
“The Just Arbiter [Hakam ‘Adl] of this age, the Promised Messiahas, went so far as to say that the Holy Quran has permitted the eating of pork in a state of extreme necessity [iztirar], but regarding interest, it did not say that it is permissible in a state of extreme necessity. (Badr, No. 5, Vol. 7, 6 February 1908, p. 6)
“Therefore, this notion that the taking and giving of interest is permitted in a state of extreme necessity is by no means a correct view. If, however, by this you are referring to the method of mortgages prevalent in the Western world, then the first point is that to declare it an interest-based loan is not entirely correct. This is because, in this method, for the loan obtained from a bank or financial institution to buy a house, the house remains, to an extent, the property of the lending bank or financial institution until the loan is repaid. This becomes a form of a collateral or pledge contract [rahn], a method that is permissible in Islam. And the extra amount that the bank or financial institution charges on this loan, although they state its reason to be the devaluation of money, can also be considered the rent for that house, which would fall under the category of benefiting from a rahn. Or, it could also be considered the management and administrative charges of the bank or financial institution for maintaining the accounts of this loan and for their efforts in its collection.
“The second point is that since in these Western countries, not every person can easily buy a house even for their own residence, they either have to live in a rented house for their entire life, from which
they derive no benefit from the rent paid throughout their life other than living in the house, because despite paying such a large amount in rent, this house never becomes their property. Or, they take advantage of the mortgage facility to buy a home for their residence. For this, they have to pay a mortgage instalment that is approximately the same as the rent they would be paying for a house. However, the benefit they receive from a mortgage is that after the payment of these instalments, the house becomes their property.
“Therefore, buying a house by means of a mortgage is a state of necessity and compulsion that can be classified among the mushabbahat or matters that are susceptible to different interpretations in varying circumstances, as is mentioned in the following guidance of the Holy Prophetsa:
“‘The lawful is clear and the unlawful is (also) clear, and between the two are some mushabbahat which many people do not know. Thus, he who avoids these mushabbahat has saved his religion and his honour, and he who gets involved in these mushabbahat is like a shepherd who grazes his animals very close to the royal pasture, concerning which there is a fear that one day the animals will enter into that pasture.’ (Sahih al-Bukhari, Kitab al-iman, Bab fadli mun istabra’a li dinih)
“In any case, one may benefit from it only to the extent of buying one house for one’s own residence. However, using this mortgage method to continuously buy house after house as a business is by no means correct, and the Jamaat does not encourage this matter at all; rather, it forbids it. Therefore, if a person has the financial capacity to buy a house without a mortgage, they should also abstain from this doubtful method of a mortgage. Because this state of necessity and compulsion is just like the incident mentioned in Tazkirat-ul-Auliya concerning the acceptance of Hajj, in which it was temporarily permissible for a family suffering from starvation for many days to eat the meat of a dead donkey to save their lives, but for their neighbour, who had the financial capacity and had also saved money to go for Hajj, this meat was not permissible. (Tadhkirat-ul-Auliya, Al-Farooq Book Foundation, May 1997, p. 123)
“Therefore, for you to create a justification for the work of selling pork and alcohol by speculating on a baseless notion in your own false assumption is by no means correct. Moreover, if a person, considering their state to be one of necessity and compulsion [iztirar], engages in the work of selling pork and alcohol, the Jamaat is under no compulsion to then necessarily accept financial contributions, etc., from such a person.
“Similarly, on the basis of this baseless notion, the point you have made about the permissibility of marrying two sisters at the same time, against a clear injunction of Islam, is also an entirely wrong and vain notion.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)
Islam Ahmadiyyat: Leading from the front in Nigeria, a new mission in Syria and an Ahmadi missionary in Java (1925)
Nigeria
“The African World,” London, speaking of the awakening of the Muslins of West Africa, remarks:
“In Nigeria, the Ahmadiyya sect is taking a leading part in this liberalising movement. In a few years, Ahmadiyya lawyers and doctors will be practising, and the example is extending throughout Nigeria.
“But while the Christian Africans look to Europe and the United States for light and leadership, the Muhammadans turn to the East. They draw inspiration from Turkey and Egypt, and model their lives on oriental patterns. It is certain that in a few years Muhammadan Africans will take their place alongside their Christian countrymen in every walk of life.
“A wise statesmanship is, no doubt, seeing to it that their allegiance to the British Crown and Empire shall be as wholehearted as that of the Christians and of their Ahmadiyya co-religionists.”
Syria
In fulfilment of the promise made by His Holiness, Hazrat Khalifatul Masih II[ra], during his visit last year to Syria, a mission has been opened in that country.
Syed Zain-ul-Abideen Waliullah Shah Sahib[ra] and Maulana Jalaluddin Shamsra HA have reached Damascus. The former has already worked as a professor in one of the colleges of that historical city before the war and the latter is a very promising young man well versed in Arabic and Islamic theology.
The Syrian people and the press have given them a hearty reception and they are having a very busy time. While welcoming our new workers, we have much pleasure to announce that during the course of a few weeks God has crowned their efforts by bringing four Syrians to the fold of Hazrat Ahmadas, i.e. Islam Ahmadiyyat. May the
number increase.
Java
Maulvi Rahmat Alira HA, Arabic teacher of the Talim-ul-Islam High School, Qadian, has been sent to Java as an Ahmadi missionary. There are already more than a dozen Javanese boys studying in the Theological College, Qadian, who will, after completing their course, go back to their country, heralding the happy news of the blessed advent of the Prophet Ahmadas
The Review of Reviews and the Prophet’s caricatures
“The Star” had injured the religious susceptibilities of all Muslims by printing a cartoon in which the Holy Prophetsa of Islam was caricatured. We were gratified that “The Star” expressed its unqualified regrets for it.
But we are shocked to find that a journal of the standing and reputation of “The Review of Reviews” has evinced a callous disregard for the feelings of so many Muslim readers by re-printing the said cartoon.
Would “The Review of Reviews” see its way to redeem this most outrageous and unprovoked insult it has inflicted on Muslims’ feelings?
“Ahmadiyyat or the True Islam”: Review by the Home Secretary of the Church Missionary Society
Following is the review of “Ahmadiyyat or the True Islam” by the Rev. William Wilson Cash, Home Secretary of the Church Missionary Society, and author of “The Muslim World in Revolution.”
“Ahmadiyyat or the True Islam,” by Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, is an able and lucid exposition of the Ahmadiyya Movement, its tenets and beliefs. The author is the Head of the
Community, and “the second successor of the Promised Messiah[as].”
This book was originally written for the conference on world religions, held in London in 1924. It is a translation from Urdu, and where the Quran is quoted, both the Arabic text and the English version are given.
There is a brief outline of the history of the movement, and it is claimed that its adherents have spread to almost all parts of the world and number now over half a million.
The claim of the founder of this faith is best explained in the writer’s own words: “We find,” he says, “that all religions contain prophecies concerning the advent of a Prophet in this age. The Hindus are awaiting the advent of the Neha Kalank Avtar, which has been foretold in their scriptures; the Christians are awaiting the second advent of the Messiah, the Muslims are looking forward to the appearance of the Mahdi and the Promised Messiah, the Zoroastrians believe in the coming of Mesio Darbahmi, etc. […]
“Our belief is that all these things are to be found in the Holy Founder[as] of the Ahmadiyya Movement. He claims to be the Messiah for the Christians, the Mahdi for the Muslims, Krishna for the Hindus, and Mesio Darbahmi for the Zoroastrians.”
This statement is followed by a long account of various phenomena, prophecies, visions and dreams to substantiate the truth of the tremendous claim made.
The main theme of the book is developed under four heads called the objects of religion, and deals with the Islamic conception of God, morals, the social aspects of Islam, and life after death.
Perhaps the outstanding issue of this treatise is the relationship of the Ahmadiyyat to orthodox Islam, as represented, for example, by the Azhar University of Cairo or the Wahabis of Arabia.
The author is careful to explain that in his use of the word Islam, he means Islam as interpreted by the Ahmadiyyat. This, he claims, is the true Islam. Whether this is so or not is, of course, open to question, but one thing is clear that here we have an interpretation of Islam loftier in ideals, more spiritual in aim, demanding a higher standard of moral character and more universal in scope than that of most other sects in Islam.
“It must be perfectly clear,” we are told, “that the Ahmadiyyat and Islam are one and the same thing.” Are they? Out of the 234,000,000 Muslims in the world, a very small proportion only would agree with this dictum. There has been contention in India over the claim that the Founder[as] of
the Movement is the Mahdi. The Muslims of Afghanistan repudiate this new teaching as heretical and the doctors of the Azhar, while adopting an attitude of kindly tolerance, do not allow that this is the true Islam at all.
This does not, however, necessarily invalidate the Founder’s[as] claim, and the movement may yet win over to its allegiance the great mass of Muslims in the world.
The ethical standards of the Ahmadiyyat demand that to be a Muslim one must be prepared to sacrifice everything for the pleasure of God, and “to prefer the love of God to all things.” It is this insistence on a change in life, character, and morals that constitutes the strength of the whole Movement. Men are exhorted, if they would be true to their faith, to live Islam in their lives rather than proclaim it simply in creed.
Revelation is progressive, and God who has spoken in the past through many prophets has in these days spoken, says the writer, through Hazrat Mirza Ghulam Ahmad[as], in whom are summed up the ideals and aspirations of all religions.
In the heart of humanity, there lies, often at times dormant, a longing for God; but frequently this desire awakes, becomes insistent, and finds expression in a serious quest for the Divine.
The writer describes three stages in this quest towards union with God – the acceptance of prayer, the revelation, and the final stage when “man becomes the manifestation of divine attributes.”
In Sufi theology, “the way” is depicted in somewhat similar terms, and Christian mysticism teaches the same truth in the doctrine of God’s immanence in human life, expressing Himself by His attributes through men and women in deeds of love and kindness.
There is much in the Ahmadiyya teaching that is common to other faiths, much that finds its origin not only in the Quran but also in the Torah and the Gospels, and much that goes to show how tremendous is the influence of man’s spiritual aspirations upon the life of the world as a whole.
In the section dealing with the social aspect of Islam, the writer makes a spirited defence of polygamy and easy divorce, and thinks that Europe will ultimately have to adopt the same policy as Islam. This is curious after the lofty idealism of the previous chapters, and surprising in view of the monogamy movements in such Islamic countries as Turkey and Egypt.
The writer’s claim that revelation is progressive surely involves the fact of the development of moral standards beyond those of the seventh century AD.
There is an interesting chapter on the sufferings and martyrdoms of members of the Ahmadiyyat in Afghanistan, where the Quranic law of apostasy, [there is no such law in the Holy Quran (Ed., The Review of Religions)], was applied to Muslims who had joined this Movement. […]
Uniformity of creed there never has been, and religion has found expression in many ways, and the author of this book is right when he insists that only by love, service, and character can true religion be established in the world. […]
(Transcribed and edited by Al Hakam from the original English, published in the October 1925 issue of The Review of Religions)
Beyond ambition: An Islamic framework for worldly success
Tashif Mahmood Ghumman Canada
Every human being desires success. For one person, success may mean a stable career; for another, it may be wealth, recognition, or knowledge. Today, in a world driven by competition, success is often defined in material terms: money, power, or influence. Yet, for all our advancements, society remains restless. People gain status but lose peace. They achieve wealth but feel emptiness. It is here that Islam offers a vision of success that is richer, more balanced, and more enduring than the narrow definitions of modern life.
Islam’s philosophy of progress
The Holy Quran reminds us: “And seek, in that which Allah has given thee, the Home of the Hereafter; and neglect not thy lot in this world; and do good to others as Allah has done good to thee; and seek not to make mischief in the earth, verily Allah loves not those who make mischief.” (Surah al-Qasas, Ch.28: V.78). This verse lays down Islam’s philosophy of progress. On one hand, believers are encouraged to pursue their share of worldly life education, careers, prosperity. On the other hand, they are reminded not to lose sight of the eternal world to come. In this balance lies true success.
The Holy Prophet Muhammadsa exemplified this balance. He was not only a
spiritual guide but also a trader, statesman and leader of a growing community. His honesty earned him the title al-Amin (the trustworthy) long before his claim to prophethood. This shows that worldly success and moral integrity are inseparable in Islam. The Prophetsa once said, “Wealth is not in having many possessions, but rather (true) wealth is feeling sufficiency in the soul.” (Sahih al-Bukhari, Hadith 6446). Here, success is not about what we have but about who we become.
Pragmatic example of the Promised Messiahas
Hazrat Mirza Ghulam Ahmadas of Qadian, the Promised Messiah, reinforced this principle in his own life. Though he lived simply, he urged his Jamaat to work diligently and pursue education, but always within the framework of spirituality. He explained that gaining true success can only be done so by praying and seeking the right path. He reminded his followers that all blessings come from Allah, and that when a believer combines effort with humility and prayer, Allah magnifies the results of their labour. (Noah’s Ark [Kashti-e-Nuh], p. 94)
A striking example from his life illustrates this truth. In Qadian, when financial resources were scarce, the Promised Messiahas still pursued the publication of Barahin-e-Ahmadiyya. He faced great opposition, slander and financial pressure, yet he pressed on with patience,
Attack on Qatar: A decisive moment for Muslim unity
Shahood Asif
Jamia Ahmadiyya International Ghana
The Israeli attack on Qatar on 9 September has once again exposed the helplessness and misery of Muslim countries. They may be rich in oil, abundant in natural resources and strategically located on the world map, but panic has spread. There is a looming fear that soon, it will be their turn.
So it’s not that Muslims lack wealth – God has blessed these countries with invaluable natural riches like oil, gas, coal, copper, precious minerals, and more. Nor is it that they lack diplomatic ties with Western powers – just a few months ago, these same Arab states were outdoing each other in lavishing billions of dollars on the US president
In fact, when one looks at the economic power of the Arabs, it leaves one in shock.
The Gulf Cooperation Council (GCC), which consists of six countries, has a combined GDP of over $2 trillion per year. During Trump’s recent visit to the Middle East, three of these six countries (Saudi Arabia, Qatar and the United Arab Emirates) are said to have promised nearly $2 trillion in investments on American soil.
effort and prayer. Against all odds, his work not only saw the light of day but in a way, laid the foundation for the Ahmadiyya Muslim Jamaat. His “worldly success” in publishing a book was not the result of wealth or connections, it was the fruit of perseverance rooted in reliance on God. This shows that Islam’s path to success is neither passive reliance nor blind effort, but a partnership of both.
Advice of Hazrat Khalifatul Masihaa
This same principle has been echoed by the Khulafa of Ahmadiyyat. Hazrat Khalifatul Masih Vaa has consistently reminded Ahmadi Muslims, especially the youth, that excellence in worldly pursuits is a duty. He often urges students to become leaders in science, medicine, law, education and business, but he stresses that achievement must rest on two pillars: hard work and prayer. In one address, Huzooraa mentioned how Ahmadis should not merely aim to “fit in” but should strive to become the very best in their fields yet with humility, honesty and service at the centre. His guidance reframes worldly ambition: careers are not just personal ladders of success, but opportunities to serve humanity and faith. (Khutbat-e-Masroor, Vol. 5, p. 399, Friday Sermon, 28 September 2007)
One of the most compelling modern examples comes from his guidance to Waqifeen-e-Nau who pursued secular
for the sixth time, the United States vetoed a resolution to halt the ongoing genocide in Palestine immediately.
This is a wake-up call for Muslim nations. Will the eyes of Muslim leaders still not open after seeing all this? Will they still try to hide in the lap of the US and the West?
careers. Huzooraa explained that success in medicine, law, or science is not limited to prestige or salary. Real success, he said, comes when their expertise benefits humanity, relieves suffering and reflects Islamic values of compassion and justice. This vision challenges us to critically ask: are we chasing success for ourselves alone, or for the good of others? (Address at Jalsa Salana UK 2012)
The principles of worldly success
Worldly success, then, in the Islamic framework, is built on several principles. First is effort. The Quran states, “And that man will have nothing but what he strives for” (Surah al-Najm, Ch.53: V.40). Islam rejects shortcuts and laziness. Second is integrity. The Prophetsa example shows that trustworthiness is the foundation of longterm achievement. Third is service to others The Prophetsa said, “The best of people are those who are most beneficial to others.” (alMu‘jam al-Awsat, Hadith 5783). And finally, there is tawakkul, reliance on God. The Prophetsa taught that even the birds, who leave their nests hungry and return full, are provided for because they combine effort with reliance (Jami’ at-Tirmidhi, Hadith 2344). These principles transform worldly striving into a moral and spiritual pursuit.
Continued on page 8
Unfortunately, short-sighted Muslim leaders, engrossed in their personal interests, ignored this warning. As a result, Israel has turned Palestine and other Muslim countries into a battlefield of bloodshed for the past seventy years.
Along with this economic strength, Arab nations have also stockpiled enormous arsenals of Western-bought weaponry. Take Qatar, for example, which spent $19 billion to install modern air defence systems. Yet when it was time to use them, they all proved ineffective.
So, what’s missing?
The only thing missing is unity and mutual agreement. The tragic irony is that after the attack on Doha, the Organisation of Islamic Cooperation (OIC), the Gulf Cooperation Council, and the Arab League held a joint emergency session on 15 September, yet even then, the Muslim countries could not agree on any practical step against Israel apart from verbal condemnations.
The self-proclaimed champion of global peace, the United States, shed crocodile tears for Qatar by offering condolences after the attacks, but on 14 September, the US Secretary of State visited Israel and patted Netanyahu on the back, affirming, “We stand with you.”
The moral bankruptcy of Western nations is evident; during the UN Security Council session, Western countries condemned the attack – but refused even to mention Israel by name. On 18 September,
At the time of the creation of Israel, a divinely appointed representative had already, through his deep and perceptive insight, realised that forces had united, intending to eradicate Muslims. Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih II, had issued a prophetic and insightful message to Muslims at the time of the establishment of Israel, foretelling today’s conditions. He said:
“It is patently obvious both that the Arabs are not strong enough and that it does not affect only the Arabs. This is not a question of Palestine; it is a question of Medina. This is not a question of Jerusalem; it is a question of Mecca itself. This is not a question of a Zaid or a Bakr but rather a question of the honour of the Prophet Muhammadsa
“The opponents, despite their disagreements, have banded together against Islam. Will the Muslims, despite thousands of reasons for unity, not come together on this occasion? […] The time has come for us to decide whether we should die one by one, turn by turn, or work together diligently for victory. I believe the time has come when Muslims have to decide either to perish in a final struggle or completely eradicate all hidden ploys aimed at Islam.”
(Al Fazl, 21 May 1948, p. 3)
The Ahmadiyya Muslim Jamaat has continuously guided Muslim leaders toward the right path – but so far, they continue to bury their heads in the sand like ostriches. The current Khalifa of the Ahmadiyya Muslim Jamaat, Hazrat Mirza Masroor Ahmadaa has repeatedly advised Muslim leaders to unite, warning that otherwise, this monster will swallow them one by one. A few months ago, when Israel launched an attack on Iran, he said:
“The Israeli government seems determined to inflict harm upon all the Muslim countries, one by one. And the Muslim world remains heedless. They are engrossed in worldly pursuits and personal development and completely oblivious to what lies ahead. […]
“Every country is in danger because the disbelievers have all united as one, and thus, the Muslims also ought to become united as one nation. It is only then that they can survive, and there is no other option besides this.” (Friday Sermon, 13 June 2025)
There are indeed sectarian and political divisions among Muslim countries. But isn’t it necessary now, in this battle for survival, that Muslims politically unite? Isn’t it finally time to act upon the Quranic teaching, “Indeed, the believers are brothers”? (Surah al-Hujurat, Ch.49: V.10)
Lecturer,
Relevance to modern life
But let us think critically. Does this Islamic model of success work in the modern world of competition and corporate ambition?
Many would argue that the ruthless often get ahead while the honest are left behind. Yet history, and indeed Ahmadiyyat itself, tells another story. The Promised Messiahas was opposed fiercely, yet his honesty and perseverance outlived his opponents. Hazrat Khalifatul Masih IIra guided the Jamaat through poverty and partition, yet his vision
and organisation built an enduring global Jamaat. In both cases, success was achieved not by cutting corners but by combining excellence, patience and reliance on God.
In the corporate world today, we may see dishonest individuals rise quickly, but their empires often crumble with scandal. By contrast, businesses built on honesty and service often endure generations. Islam’s model may appear slower, but it is more sustainable and dignified. This is where the richness of the Quranic teaching becomes clear: success without righteousness is ultimately failure, but success with righteousness blesses both the individual
and society.
Ultimately, Islam does not separate the worldly and the spiritual. It teaches that they are interwoven. When a student excels in education to serve humanity, when a doctor treats patients with compassion, when a businessperson earns honestly and shares generously all are engaging in acts of worship. In this way, worldly success becomes a stepping stone to spiritual success, and spiritual success gives worldly striving its true meaning.
As we reflect on these teachings, we are left with a challenge. If the Islamic path to success is so balanced, why do many
Muslims and indeed many of us still fall into the trap of chasing hollow measures of success? The answer lies not in the principles themselves, but in our willingness to embody them. Islam provides the framework, but the choice is ours: will we pursue success defined by fleeting materialism, or will we strive for success that endures in this world and the next?
And so the critical question for us all is this: in our pursuit of worldly success, are we building legacies of service and integrity, or are we simply chasing shadows that will vanish with time?
Jamaat-e-Ahmadiyya Canada held its National Waqifaat-e-Nau ijtema on 13 September 2025, attended by over 1,300 members from across the country. The event catered to waqifaat of all ages, ranging from young girls in grade 1 to post-graduate professionals and married women, with tailored sessions for each group.
The ijtema began with recitation from the Holy Quran, followed by Hadith and reading out of the special message from Hazrat Khalifatul Masih Vaa by Sadr Lajna Imaillah Canada.
Throughout the day, attendees participated in age-specific sessions, designed to nurture both the spiritual and practical development of each waqifah Participants engaged in presentations,
workshops and interactive discussions on a variety of topics, such as the true meaning of waqf and sacrifice, navigating peer pressure, social media and screen time, and observing hijab and modesty. Topics also included balancing spiritual growth with academic and professional ambitions, as well as motherhood and the importance of teaching the Holy Quran at home.
Waqifaat took part in hands-on workshops on empathy, fitness, friendship and writing letters to Huzooraa. The day featured quiz competitions, panel discussions and personal reflections to help deepen their understanding of their purpose as waqifaat.
A strong focus was placed on the book of the year, The Need for the Imam, reinforcing the core responsibility of a waqifa: to serve their faith and guide others back to their Creator.
Saqib Mahmood Atif
Secretary Ishaat, Jamaat Australia
On 3-5 October 2025, the 37th Jalsa Salana of Jamaat-e-Ahmadiyya Australia was held at the Baitul Huda Mosque, Sydney.
This year’s Jalsa was the first time in six years that the Jalsa returned to the mosque’s vast grounds. The Jalsa was attended by 136 guests from 15 countries, totalling an overall attendance of 4,190.
The Jalsa commenced with the flaghoisting ceremony. The inaugural session started with a recitation from the Holy Quran, followed by Persian and Urdu poems of the Promised Messiahas. Inamul Haq Kausar Sahib, Amir Jamaat-e-Ahmadiyya Australia, then read out a special message from Hazrat Khalifatul Masih Vaa for this Jalsa.
Holy Prophetsa and challenges posed by social evils, as well as strategies for raising children in today’s modern society.
Luqman Ahmed Bajwa Missionary, French Guiana
Jamaat-e-Ahmadiyya French Guiana held Jalsa Seerat-un-Nabi on 28 September 2025 at the mosque in Cayenne.
The programme began with a recitation from the Holy Quran, followed by Hadith, a poem in French and an Arabic qasidah by the Promised Messiahas
The speeches of the day were both educational and inspiring. Ismaël Bélance Sahib spoke on “The Promised Messiah and Imam al-Mahdias about the Holy Prophet Muhammadsa”, reminding the audience of the exalted status of the Prophet Muhammadsa as described by the Promised Messiahas. Mikael Neker Sahib then delivered a talk on “The Holy Prophet Muhammadsa in the Gospels”, showing the presence of prophecies about the Holy Prophetsa Muhammad in Christian scriptures.
The final speech was delivered by my humble self, on the relevance of the Holy Prophet’ssa teachings in today’s world. I emphasised that in an age of moral decline and confusion, Muslims must hold firmly to the shining example of the Holy Prophet Muhammadsa
The event concluded with a session of questions and answers, followed by a silent prayer.
Throughout the Jalsa, participants engaged in a series of spiritually enhancing sessions. They listened to lectures on the scientific proof of God’s existence, the role of the Holy Prophet Muhammadsa in promoting human rights, among many other faith-increasing speeches.
The women’s sessions addressed the sacrifices of the female companions of the
In addition, a special session was held for non-Ahmadi guests, including members of parliament, councillors and other dignitaries. These sessions stressed the Jamaat’s contributions and efforts for the betterment of society, including humanitarian endeavours and advocacy for justice and peace. Guests also had the opportunity to visit exhibitions showcasing the Jamaat’s literature.
In the closing session, speeches were presented on topics such as marital relations, the importance of waqf-e-ardhi and Ahmadiyya progress during turbulent times. The final du‘a marked the end of the 37th Jalsa Salana.
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
12
September 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:
I was mentioning the Battle of Hunain. Further details in relation to this are as follows:
Even with regard to the Battle of Hunain, we find mention of armies descending [from Allah the Almighty], which have been interpreted to be angels. As such, in relation to the Battle of Hunain, Allah the Almighty says in the Holy Quran:
“Then Allah sent down His peace upon His Messenger and upon the believers, and He sent down hosts which you did not see, and He punished those who disbelieved. And this is the reward of the disbelievers.”
[Surah at-Taubah, 9:26]
Commentators and historians have expressed various views in relation to angels descending during this battle. Some people believe that the descent of angels was merely a means of giving glad tidings to the believers and as a means of reassurance for them, since angels do not physically take part in battles. However, this view is contradictory to some authentic ahadith. It is proven from authentic ahadith that angels did, in fact, physically take part in battles. However, some doubt might arise here that only one angel would have been sufficient for their help. Why then did thousands of angels descend? In relation to the Ahadith mentioned in Sahih Bukhari and Sahih Muslim in relation to the descent of angels during the battle, Imam Ibn Kathir writes that Allah the Almighty sending down angels and informing the Muslims of this served as a means of giving them glad tidings since Allah the Almighty could also have given His support to the Muslims against the enemies without having done so. As such, Allah the Almighty has stated that the support comes from Him alone. Moreover, in Surah Muhammad, it is said that if Allah so willed, He would personally have sought revenge from the disbelievers.
However, He also tries [the believers]. (Al Fazl International, 24 to 29 July 2023, pp. 8-9, Friday Sermon 7 July 2023)
The Promised Messiahas has also written in relation to this. He says:
“The incident of the support of angels in the Holy Quran serves as a means of reassuring the believers and so that they would not be afraid at the time of battle. Hence, in the Holy Quran, Allah the Almighty promised the believers and gave them the glad tiding that He would grant them help with five thousand angels. The reason He mentioned a large number was so that it may be a form of glad tidings for them, even though a single angel holds the power to destroy the earth upon the command of his Lord. Hence, let alone five thousand, even five angles were not needed. However, Allah the Almighty desired to manifest His mighty help, and so He used such words that expressed the great number of those rendering help, and this is exactly what was meant.” (At-Tabligh, Ruhani Khazain, Vol. 5, p. 448 [Urdu Translation])
Hazrat Musleh-e-Maudra has also written a brief note in his Tafsir-e-Saghir [short commentary of the Holy Quran]. In the footnote of verse 127 of Surah Aal-e‘Imran, he has written:
“The mention of angels is only for the reason that by giving glad tidings in a dream or vision, it increases the courage of a person. Otherwise, the true meaning was only that God Almighty Himself would help.” (Tafsir-e-Saghir, Surah Aal-e-Imran, verse 127, p. 96) It means that this was also a manifestation in the form of a vision.
Then, in one place, he states:
“Remember well, that the one who becomes ready to embrace death, no one can kill him. It is only the communities of prophets who accept death in its true sense. Then, is there anyone who can kill them? Certainly not. The real way to attain everlasting life is that man should accept death for the sake of God Almighty, and
when a person stands up with this intention, then the angels of God Almighty stand up to keep him alive, as though a struggle begins: man strives to attain death for the sake of God Almighty, but the angels strive to keep him alive. When the servant of God says, ‘I desire to die for the sake of God,’ then all of God Almighty’s angels say, ‘We shall not allow him to die,’ and it is the angels who prevail in the end. The servant desired to die [in the way of God], and to do this, he even puts himself in circumstances where the outcome is death, yet he does not die. […]
Just look at the incident of Hunain. When the enemy launched an attack and moved forward, there were only twelve men left at that time with the Holy Prophetsa; the rest had been scattered away by the arrows of the enemy. At that time, Hazrat Abbasra said, ‘O Prophetsa, move back a little.’ But the Holy Prophetsa tapped his mount with his heel and advanced forward, declaring:
“‘I am the true Prophet of Allah, how then can I turn my back?’
“This was a statement that caused one to forget all sense of their own human self and presented him solely before God Almighty. Against 4,000 archers, one man says that he would not move from his place. This was not a human speaking; rather, it was God. At that time, the Holy Prophetsa said, ‘I am the son of Abdul Muttalib,’ [meaning], ‘I am merely a human.’ Thus, when the Holy Prophetsa stated, ‘I desire to die in the way of God,’ the angels of God Almighty descended, and the defeat at Hunain was transformed into a victory, and he returned from the battlefield victorious.” (Khitabat-e-Shura, Vol. 1, Majlis Mashawarat 1935, Nazarat Nashr o Ishaat Qadian, 2013, pp. 612-613)
The details of the enemy’s defeat and fleeing from the battlefield have already been explained; that when the Holy Prophetsa called upon the Ansar, and when they returned and began to fight with great
zeal, alongside this, the Holy Prophetsa prayed and threw a handful of small stones towards the disbelievers with his hands. The result was that the Banu Hawazin, who had claimed that, “until this day [of Hunain], Muhammad[sa] had never faced any true warrior nation, and that if he were to face us then we would show what war truly is” and who were indeed among the most powerful tribes of Arabia (this wasn’t merely a claim of theirs, rather they were actually powerful), yet, they were defeated within a short time and fled. They didn’t even know the fate of their wives, children, and livestock. Many of the fighters were killed by the Muslims, thousands were taken captive, and large numbers of those who retreated fled towards Autas. (Sharah Zurqani, Vol. 3, pp. 530-531 & Vol. 4, p. 19, Dar Al-Kotob Al-ilmiyah, Beirut)
In this battle, hundreds of Hawazin tribesmen were killed. Hazrat Abu Talhara killed 20 idolaters. Likewise, in the campaign of Autas, 300 idolaters were slain. (Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 285)
Although the Hawazin fled, those fighting from the tribe of Thaqif stood their ground and fought with great bravery, to the extent that 70 of them were killed. Their final flag-bearer was Uthman bin Abdullah. When he was slain, then the Thaqif too fled. When the news of Uthman being killed reached the Holy Prophetsa, regarding this enemy of Islam, he said, “May Allah keep him far from His mercy, for he bore enmity against the Quraish.” But for the one who killed him, Hazrat Abdullah bin Abi Umayyahra, he prayed for his mercy, and Hazrat Abdullahra said, “I am hopeful that God Almighty will grant me martyrdom in this very state.” Thus, he attained martyrdom during the siege of Taif. According to some narrations, the final flag-bearer, Uthman bin Abdullah, was killed by Hazrat Alira, but the earlier account is more authentic. (Maghazi, al-Waqdi, Vol. 3, Alim-ul-Kotob, 1984, pp.
911-912; Al-Tabqat, ibn Sa’d, Vol. 6, Dar Al-Kotob Al-ilmiyah, Beirut, p. 55; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 334)
In this battle, four Companions were martyred. Their names are: Aiman bin Ubaid, the son of Hazrat Umm Aimanra This Umm Aiman is the same woman who looked after the Holy Prophetsa and took care of him as a child. Suraqa bin Harithra, an Ansari Companion, whose son Haritha bin Suraqa had already been martyred in the Battle of Badr; Yazid bin Zam’ara was one of the earliest to accept Islam, and also held a high rank among the Quraish even during the age of ignorance. The Quraish would consult him in important matters. He was also the nephew of the Mother of the Believers, Hazrat Umm Salmara. On the battlefield, he was martyred due to his horse getting frightened; he fell and was trampled. According to some, his martyrdom took place in the Battle of Taif, which will also be mentioned later. The fourth was Hazrat Abu Amirra, whose account will be given further on in the expedition of Autas. (Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 284; Usdul Ghaba, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 2003, p. 453)
Hazrat ‘Aizra narrates that, “During the Battle of Hunain, an arrow struck my forehead, causing blood to flow over my face and chest. The Holy Prophetsa passed his blessed hand over my face, chest, and abdomen, and personally wiped away the blood, and the bleeding stopped immediately. Thereafter, the Holy Prophetsa prayed for me.”
Some narrators add that the traces of the Holy Prophet’ssa blessed hand remained imprinted upon his body long afterward. (Sirat Al-Halabiyyah, Dar Al-Kotob AlIlmiyah, Beirut, 2002, Vol. 3, p. 162; Sharah Zurqani, Vol. 5, Dar Al-Kotob Al-ilmiyah, Beirut, 1996, p. 457)
Hazrat Khalid bin Walidra, who was the commander of a cavalry unit, sustained severe injuries in the early phase of the battle. As mentioned earlier, he had fallen when the army became dispersed.
One narrator relates that after the disbelievers were defeated and the Muslims began returning to their respective camps, he saw the Holy Prophetsa walking among the people and inquiring:
“Who will take me to Khalid bin Walid?”
When the Holy Prophetsa reached him, Hazrat Khalidra was leaning against his saddle. The Holy Prophetsa sat beside him, examined his wounds, and applied his blessed saliva, through which Hazrat Khalidra was healed.
In addition to him, Hazrat Abdullah bin Abi Awfara, Hazrat Abu Bakr Siddiqra, Hazrat Umarra, Hazrat Uthmanra, and Hazrat Alira were also injured during the battle. (Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 279; Sirat Al-Halabiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, 2002, Vol. 3, p. 162; AlSirat Al-Nabwaiyyah Al-Sahiha Mahawala Al-Tatbeeq Qawaid Al-Muhaditthin, Vol. 2, Maktabatul Aloom Wa Al-Hikm, 1914, p. 504)
The people of Mecca and Medina were given the glad tidings of the victory at Hunain. In the beginning, when some Muslims fled from the battlefield of Hunain, a few of them went back to Mecca and
spread the news that the Muslims had been defeated and that Muhammadsa had, God forbid, been killed. Upon hearing this, the hypocrites residing in Mecca and those who harboured malice in their hearts became overjoyed and began saying that now the Arabs would return to the religion of their forefathers.
In this moment, the Amir of Mecca, Attaab bin Asid, displayed remarkable courage and bravery. He addressed the people of Mecca, declaring:
“If Muhammadsa has been killed, then indeed the religion of Allah will remain established. The One whom Muhammadsa worships, Allah the Almighty, is everlasting and will never die.”
Not long after this, the glad tidings from Hunain reached Mecca that the Muslims had achieved victory, and the tribe of Hawazin had suffered a crushing defeat and fled from the battlefield.
In the same way, the news of defeat had also initially reached Medina as someone had already sent the news there. The Holy Prophetsa sent Hazrat Nahik bin Awsra to convey the glad tidings of victory. He narrates:
“I departed in the early evening, and along the way I heard people talking, saying that the Holy Prophet’ssa army had suffered such a defeat as never before, and that Malik bin Awf’s forces had prevailed over the Holy Prophet’ssa army. I said, ‘This is all false. Rather, Allah has granted His Prophetsa victory. And the enemy’s women and children have been taken as captives.’”
He continues with the narration, “I continued delivering this news and reached Medina in three days, though I had never ridden so swiftly before, travelling continuously at great speed. Upon reaching Medina, I announced that the Holy Prophetsa, by the grace of Allah, was safe, and that the Muslims had been granted a tremendous victory. When I departed from the battlefield, the Muslims had already collected the spoils of war, and some were still gathering them.”
Then he went to the houses of the blessed wives of the Holy Prophetsa and conveyed to them the glad tidings of the Holy Prophet’ssa safety. Everyone thanked Allah and rejoiced. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, pp. 320 and 340; Zurqani, Vol. 3, Dar Al-Kotob Al-ilmiyah, Beirut, 1996, p. 508; Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 280-282)
As for Malik bin Awf, the commander of the Hawazin, who had barely escaped with his life from the battlefield, he and his companions gathered in a valley. He told them, “Stop here until your weaker ones and brothers catch up to you.”
But when Hazrat Zubair bin al-Awwamra spotted them, he attacked them. Malik, however, fled from there and took refuge in the fortress of Thaqeef. (Sirat Ibn Hisham, Dar Al-Kotob Al-Ilmiyah Beirut, 2001, p. 771; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, pp. 333-334)
Details of the incident in which Muhallim ibn Jathamah killed a man and the matter of his blood-money are described as follows. A little before the account of the
Conquest of Mecca – in the immediate sermon preceding it – the expedition to Idam was mentioned, and it was stated that a Companion, Muhallim ibn Jathamah, had killed a man who, as he passed by, had said “assalamu alaikum,” yet was nonetheless killed by him.
Additional details about this incident are related as follows: after the Battle of Hunain, when the Holy Prophetsa was preparing to proceed to the expedition to Ta’if, one day after the Zuhr prayer, he sat beneath a tree. Uyainah ibn Hisn stood up and demanded the blood-money of the slain, Amir ibn Azbat Ashja‘i. At the same time, Aqra’ ibn Habis rose – he wished to defend Muhallim ibn Jathamah. The two of them began to argue before the Holy Prophetsa. Uyainah said, “O Messengersa of Allah, by God, I will not spare him (i.e., the killer) – I will heap upon his women those same sorrows that he laid upon our women.” The Holy Prophetsa told him, “Accept the blood-money. Take fifty camels now and fifty camels when you reach Medina.” But Uyainah refused to accept the blood-money. In any case, after some discussion, those people finally accepted the blood-money.
The killer, Muhallim, was standing to one side. He had come prepared for retribution, thinking that now his death was imminent. After the matter of the blood-money was settled, Muhallim got up and sat near the Holy Prophetsa. Tears were flowing from his eyes. He submitted, “I repent before Allah for what has reached you. Please also pray for my forgiveness.”
The Holy Prophetsa asked, “What is your name?” He replied, “Muhallim bin Jathamah.” The Holy Prophetsa said, “Did you kill him at the very beginning of his greeting of peace?” (i.e., did you still kill him even though he had already greeted you with ‘assalamu alaikum’?) Then the Holy Prophetsa raised his voice and said, “O Allah, do not forgive Muhallim.” Everyone heard this sentence.
Muhallim again said, “O Messengersa of Allah, I seek forgiveness. Please also seek forgiveness for me.” But again, the Holy Prophetsa raised his voice so that people could hear and said, “O Allah, do not forgive Muhallim bin Jathamah.”
He repeated his plea a third time, and the Holy Prophetsa again said the same thing for the third time. Then the Holy Prophetsa told him, “Stand up and go from before me.” So he got up and left, wiping his tears with his cloak.
There is also a narration from Ibn Ishaq, who states that the people of Muhallim’s tribe related that later the Holy Prophetsa did pray for his forgiveness. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, pp. 339-340; Sunan Abu Dawud, Kitab-ul-Diyat, Hadith 4503; Sunan Ibn Majah, Kitab-ul-Diyat, Hadith 2625)
The details of the Expedition of Autas are as follows. After suffering a crushing defeat in the field of Hunain, the army of Banu Hawazin fled in whatever direction they were facing. One part of them – in which their commander Malik bin Auf was also present – fled towards Ta’if and took refuge in the fortress of Ta’if. Another part of the army gathered in the valley of Autas, and another fled towards Nakhlah, i.e., Nukhailah.
Autas is the name of a valley close to Hunain. Since the Banu Hawazin had
attacked while bringing along their wives, children and all their livestock, they themselves fled, but all of these were now left behind and fell into the hands of the Muslims as spoils of war. In the history of Islam up to that point, this was the greatest amount of spoils of war that the Muslims had ever received.
The Holy Prophetsa sent all the captives and the spoils of war under the supervision of Hazrat Mas‘ud bin Amr Ghifarira to Ji‘ranah, while he himself set out with the entire army towards Ta’if. At the same time, under the command of Hazrat Abu Amir Ash‘arira – whose name was Ubaid bin Sulaim – another contingent was sent towards Autas. Among this army were Abu Musa Ash‘ari and Salamah bin Akwa’ as well. Hazrat Abu Amirra challenged the enemy to a duel. Among the enemy were ten brothers who were renowned for their unparalleled fighting skills.
These ten brothers were the first to come forward for a duel. The first brother stepped out. Abu Amir first invited him to Islam, but he preferred to fight. Abu Amir said:
“O Allah, bear witness against him.”
Saying this, he struck such a blow with his sword that the man fell to the ground, split in two.
Then the second brother came. Abu Amir again first invited him to Islam, and when he refused, they fought – and he too was killed. In this way, one after another, nine brothers were slain.
When the tenth brother came, and Abu Amir, as was his custom, was about to strike him after saying:
[“O Allah, bear witness against him.”]
The man suddenly cried out:
“O Allah, do not bear witness against me.”
He gave the impression that he was accepting Islam. Hearing this, Abu Amir lowered his sword and let him go. But the man turned back and attacked Abu Amir –he deceived him.
According to some narrations, he martyred Abu Amir. But according to other narrations, this is not correct, because the one who martyred Abu Amir was himself killed immediately by Hazrat Abu Musa Ash‘arira. The more reliable narration is that this tenth brother later accepted Islam and proved to be a very good Muslim. Whenever the Holy Prophetsa saw him afterwards, he would say:
“This is the one who escaped Abu Amir’s sword.”
In any case, Hazrat Abu Amirra continued to fight with great valour, and whosoever came before his sword was struck down. Eventually, the two sons of Harith Jushami, Ala and Aufa, rained arrows upon him; one arrow struck his chest and another pierced his knee. According to some narrations, the one who shot the arrow was Salma, son of Duraid bin Simmah. Hazrat Abu Musa alAsh‘arira relates: “I asked Abu Amir, ‘Who has struck you with an arrow?’ He pointed towards a man, and I pursued him. The man
fled, but when I challenged him, he halted, and we engaged in sword combat until I killed him. When I returned to Abu Amir, I said: ‘Allah has consigned your killer to Hell.’
“Abu Amir then said to me: ‘Pull out the arrow from me.’ The arrow was still lodged in his body. When I drew out the arrow, water gushed from the wound, which showed that it was deep, and that there was no hope of survival.” Hazrat Abu Musa alAsh‘arira says: “Abu Amir said to me: ‘Convey my greetings of peace to the Holy Prophetsa, and request him to pray for my forgiveness. Present my horse and my weapons to him as well.’
“At the same time, he appointed me as his successor and entrusted me with the flag. Shortly thereafter, he passed away.”
Abu Musa al-Ash‘arira then fought against those people until the enemy was defeated and fled, leaving some of their men slain. From that battle, Abu Musara brought spoils of war and prisoners to the Holy Prophetsa
Hazrat Abu Musa al-Ash‘arira narrates: “When I came to the Messengersa of Allah, he was lying upon a bed woven of ropes, with nothing spread upon it.” (According to Bukhari and some other narrations, a thin covering had been spread, but the rope marks were still visible). “The marks of the ropes were imprinted upon the blessed body of the Holy Prophetsa. I then presented to him the details of the Battle of Autas and informed him of the martyrdom of Abu Amirra, also conveying his request for prayers. At this, the Holy Prophetsa asked for water, performed ablution, and then raised both hands in supplication, saying:
“‘O Allah, forgive ‘Ubaid Abu Amir. O Allah, grant him a lofty station amongst your creation on the Day of Judgment.’”
Abu Musa al-Ash‘ariracontinues: “I then requested: ‘O Messengersa of Allah, pray also for my forgiveness.’ The Holy Prophetsa prayed:
“‘O Allah, forgive the sins of ‘Abdullah bin Qais’ (this was the name of Abu Musa al-Ash‘ari) and grant him an honourable station on the Day of Judgment.’” (Sirat Ibn Hisham, Dar Al-Kotob Al-Ilmiyah Beirut, 2001, p. 772; Subul Al-Huda, Vol. 6, pp. 206207 & Vol. 5, pp. 333 and 339, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001; Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 331-334; Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-ilmiyah, Beirut, 1996, pp. 532-533; Tarikh-ul-Khamis, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 2009, p. 523; Sahih al-Bukhari, Kitab-ul-Maghzai, Hadith 4323)
After this, there is the expedition of Tufail bin Amr al-Dausi, which was sent toward Dhul-Kaffain. This took place in Shawwal 8AH. When the Holy Prophetsa set forth from Hunain towards Ta’if, he sent Tufail al-Dausi to demolish the idol DhulKaffain. Hazrat Tufailra belonged to the Daus tribe and was renowned among his people as a poet of lofty rank, as well as a wise man. He had met the Holy Prophetsa during the Meccan period and had accepted
Islam at that time.
It is said that after the Battle of Hunain, he himself requested the Holy Prophetsa to permit him to demolish the idol DhulKaffain. The Holy Prophetsa appointed him commander of this expedition and gave him the following instructions: “Spread the greeting of peace widely. Feed the people, (do not let them starve). Show modesty before Allah the Almighty just as a dignified man is modest before his household. Whenever you commit an error or sin, immediately follow it up with a good deed, for good deeds efface sins.” This was the instruction given to him by the Holy Prophetsa.
The Holy Prophetsa further instructed: “Take with you the people of your tribe, and when this task is completed, return to Ta’if.”
Accordingly, Hazrat Tufailra took with him four hundred men of his tribe. They set fire to the wooden idol and reduced it to ashes, and on that occasion, he recited the following verses:
“O Dhul-Kaffain, listen!
“I am not among your worshippers. “You were only just fashioned, “Whereas our birth preceded yours. “Behold, I have filled your whole being, inside and out, “with the flames of fire.”
Having successfully completed this mission, he returned to Ta’if. At that time, the Holy Prophetsa had been encamped at Ta’if for four days. Hazrat Tufailra not only returned with his four hundred valiant soldiers, but also brought with him what was then considered advanced military weaponry – namely the manjaniq and the dabbabah The manjaniq was a device that hurled large stones, much like a catapult, and the dabbabah was a sturdy wooden, covered structure – similar in concept to modern armoured vehicles – within which men would advance under cover, reach the walls of a fortress, and create breaches while remaining shielded from the enemy. These weapons were employed for the very first time in the Battle of Ta’if. (Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 337-339; Al-Tabqat Al-Kubra, ibn Sa’d, Vol. 2, Dar Al-Kotob Alilmiyah, Beirut, 1990, pp. 119-120; Furhange-Sirat, Zawar Academy, Karachi, 2003, p. 120; Feroz-ul-Lughat, Feroz Sons Lahore, p. 1291)
The Battle of Taif took place in Shawwal 8 A.H. Taif is situated to the east of Mecca. Historical details of it are that Taif is a famous town situated approximately 90 km to the east of Mecca. Taif was situated at a very secure location and it was known as Taif because there was a boundary on all four sides for its protection. The tribe of Thaqif resided here and were very brave. They were distinguished in all of Arabia and in this way, were considered as equal to the Quraish. Urwah bin Masud was the chieftain [of Taif] and was married to Abu Sufyan’s daughter. The disbelievers of Mecca used to say if the Quran was to be revealed, why was it not revealed to one of the chieftains from Mecca or Taif. The people of Taif were well acquainted with the art of war. They used to say that the Quran should have been revealed to one of the chieftains who lived in one of these two places instead of being revealed to the Holy Prophetsa Nonetheless, there was a secure fortress here and the people had organised provision
for patrols all year round. The people of the city had gathered provisions for an entire year, stationed catapults around the fortress, and deployed skilled archers in various places. In reality, this battle was the continuation of the Battle of Hunain, because the majority of the defeated tribes of Hawazin and Thaqif, along with their leader Malik bin Auf Nasri, had fled to Taif and taken refuge within its fortress.
Thus, after the Holy Prophetsa had concluded the matter of Hunain, he sent all the spoils of war, together with more than 6000 captives, including men and women, to a valley near Mecca called Jiranah, while he himself set out towards Taif. Jiranah is situated on the route between Mecca and Taif, and is the name of a well at a distance of about 17 miles from Mecca. The Holy Prophetsa appointed Budayl bin Waraqah, or according to another narration, Hazrat Mas‘ud bin Amr Ghifarira, to oversee these spoils. (Sirat-ul-Nabi, Shibli Nomani, Part. 1, Maktabatul Islamiyyah, 2012, p. 360; Al-Raheeq Al-Makhtoom, Al-Maktabah Al-Salafiyyah, Lahore, 2002, p. 567; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, pp. 338-339; Furhang-e-Sirat, Zawar Academy, Karachi, 2003, pp. 88-178)
Thereafter, he dispatched an advance contingent of 1000 men under the command of Hazrat Khalid bin Walidra. Upon reaching there, they attempted negotiations with the people of the fortress, i.e. with the residents of Taif, but they did not agree. After dispatching Hazrat Khalid bin Walidra, the Holy Prophetsa himself proceeded towards Taif. Guides well-acquainted with the routes walked ahead of the army. On the way, they passed by the fortress of Malik bin Auf, the commander of the enemy at Hunain. The Holy Prophetsa enquired, “Is anyone residing here?” He was informed that it was deserted, so he had it demolished. They continued ahead until they reached Taif, where the army encamped near the fortress and put it under siege. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, p. 382; Al-Raheeq Al-Makhtoom, Al-Maktabah Al-Salafiyyah, Lahore, 2002, p. 567; Al-Lu’ Lu’ Al-Maknun Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, p. 305; Kitab-ul-Maghazi, al-Waqdi, Vol. 3, Alim-ul-Kotob, 1984, pp. 924-925; Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 347)
The people of Taif had been preparing for this encounter for a long time. They had repaired and fortified their fortress, gathered provisions and grain sufficient for a year. After suffering an unexpected defeat at Hunain, all those who were able to, fled and took refuge in this fortress and sealed the gates shut. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, p. 382; Al-Lu’ Lu’ Al-Maknun Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, p. 309)
Initially, the Holy Prophetsa camped in an open area very close to the fortress. However, the Muslim army had not yet settled fully into the camp when the archers from within the fortress launched a severe attack, which left many Muslims wounded. Upon this, Hazrat Hubab bin Mundhirra submitted to the Holy Prophetsa: “O Messengersa of Allah, this place is not suitable for our camp. The people of Taif are skilled archers, and their arrows can reach far.” The Holy Prophetsa instructed him to select a more suitable site. Subsequently, the entire army moved to
another location.
During the siege, both sides continued to exchange volleys of arrows and stones. To counter this situation, the Holy Prophetsa ordered for the catapult to be brought, and large stones were launched on the people of Taif. The catapult has already been mentioned, in that Hazrat Tufail Dausira had brought it back with him upon his return from the expedition of Dhul-Kaffain.
One day, as a result of these stones that were being launched, a hole was made in one of the fortress walls. Consequently, a group of Muslims advanced towards the wall by means of a Dabbabah, an armoured structure like a [large] box which protected those within it, in order to get inside. However, as they advanced, the people of the fortress began to hurl burning pieces of metal on them.
Due to the heavy use of leather in Dabbabah [armoured structure], it caught fire, forcing the Muslim soldiers sheltering beneath it to come out. As soon as they emerged, the people of Taif began firing arrows at them, resulting in the martyrdom of many among them.
At one point during the siege, the Holy Prophetsa gave the instruction to cut down the grapevines of the people of Taif. It appears that this was the final measure taken – likely as a warning or to instil fear in them – as the instruction was later revoked.
Initially, the inhabitants of the fortress responded arrogantly, saying, “If you wish to burn our orchards, then go ahead. But you cannot take away our soil and water.” They were very proud of the fertility of their land and intended to replant the orchards, showing no signs of fear or submission. However, when the Holy Prophetsa indeed began the process of having some of the orchards destroyed – in response to their arrogant attitude – a chieftain of Taif, Sufyan bin Abdullah, came forward and requested the Holy Prophetsa, saying:
“Why are you destroying our orchards? If you are granted victory over us, then all of this will belong to you. But if not, then for the sake of God – and out of kinship – please do not do this.”
He requested the Holy Prophetsa to act with compassion for the sake of God and in consideration of their familial ties. Indeed, the Quraish of Mecca shared many ties of kinship with the people of Taif. And even if this had not been the case, the noble character and example of the Holy Prophetsa was such that he never inclined toward harshness. Therefore, in response to Sufyan’s appeal, the Holy Prophetsa ordered the orchards to be spared. (Al-Sirat AlNabwaiyyah, Dar Al-Kotob Al-Ilmiyah, 2001, Beirut, p. 793; Sharah Zurqani, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, 1996, p. 10; Ghazwah-e-Hunain, Bashmeel, Nafees Academy, pp. 227-229 and 242; Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 349; Al-Lu’ Lu’ AlMaknun Sirat Encyclopaedia, Vol. 9, Dar-ulIslam, p. 312)
The Holy Prophetsa and his Companions remained engaged in the siege of Taif for over half a month, possibly longer. However, the people of Taif were so overwhelmed with the fear and awe of their earlier defeat at Hunain that they remained confined within the fortress and refused to come out. Not a single soldier among them emerged to fight in open combat. (Tarikh Al-Tabri, Vol. 2,,
“Remember, salvation is not something that will be manifested after death. On the contrary, true salvation exhibits its light in this very world. Who is the one who attains salvation? Such a person is he who believes that God is true and that Muhammad, peace and blessings of Allah be upon him, is the Intercessor between God and all His creation, and that under the heaven there is no Messenger equal in rank to him, nor is there any book equal in status to the Quran. God did not desire that anyone should remain alive eternally, but this Chosen Prophet lives forever.
(Hazrat Mirza Ghulam Ahmadas, Noah’s Ark, p. 23)
Dar Al-Kotob Al-Ilmiyah, Beirut, 1987, p. 171; Ghazwah-e-Hunain, Bashmeel, Nafees Academy, p. 244)
On one occasion, Hazrat Khalid bin Walidra came out to the battlefield and challenged the soldiers of the tribe of Thaqif to single combat. Despite repeatedly calling them out, none came forward. Eventually, the chief of Thaqif, Abd Yalil, shouted from within the fortress:
“None among us will come out to face you. We are safe within our fortress, and we have food and provisions sufficient for an entire year. We are in no need and have nothing to fear.”
On another occasion, Hazrat Yazid bin Zama‘ahra wished to speak with the people of the fortress. He said:
“If you grant me safety, I wish to convey something to you. (Give me your word that you will not harm me), for I come only as an emissary.”
They agreed and granted him protection. However, as he approached the fortress, they violated their promise and began firing arrows at him, ultimately leading to his martyrdom. He became the first martyr of this campaign. He was the nephew of Hazrat Umm Salamahra, the noble wife of the Holy Prophetsa
The one who martyred him was Huzayl bin Abi Salt. After committing this act, he arrogantly came out of the fortress, believing that the Muslims would now be demoralised and fearful. However, as soon as he stepped beyond the gate, Ya‘qub bin Zama‘ah, the brother of the martyred Hazrat Yazidra, who had been lying in wait near the fortress gate, seized him. He brought him before the Holy Prophetsa and said:
“O Messengersa of Allah! This is the killer of my brother.”
Consequently, Huzayl was executed. (Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 351-354; Ghazwah-e-Hunain, Bashmeel,
Nafees Academy, pp. 229-230)
There are further details in relation to this and will continue to be mentioned in the future, insha-Allah
After the Friday prayer, I will also lead two funeral prayers in absentia. The first is of Dr Syed Shahab Ahmad Sahib, who had been living in Canada but was originally from India. He recently passed away at the age of 96.
[“Verily, to Allah we belong and to Him shall we return.”]
The deceased was a musi. He has one son and three daughters, who all have children. He was the grandson of Hazrat Syed Iradat Hussain Sahibra of the Bihar province, a Companion of the Promised Messiahas. He did his MSc in Psychology from the Aligarh Muslim University. He then obtained his Master’s degree from Bihar University Muzaffarpur. Thereafter, he obtained his doctorate degree in psychology from the University of Scotland in Glasgow. In 1968, he went to Canada upon the guidance of Hazrat Khalifatul Masih IIIrh where he was a professor of Clinical Psychology at a university. He practised as a clinical psychologist for nine years. At various times, the deceased had the opportunity of serving the Communities in India and Canada. He served as the Local President of the Saskatoon Jama’at for an extended period of time. Before that, he served actively as the Secretary Tabligh as well. In Edmonton, he served in the Ishaat, Tarbiyat and Talim department. He was a successful preacher and had the opportunity of helping several people accept Ahmadiyyat. The history of the Ahmadiyya Jamaat in Canada is being written in English, and he also had the opportunity of playing some part in its revision. He had the opportunity of organising several interfaith conferences in
Saskatoon, Canada, which helped convey the message of the Jamaat to the intellectuals there. He also had the opportunity to deliver presentations about Islam and Ahmadiyyat at various institutions. He also arranged for Jama’at books to be available in various libraries. He was a scholarly individual; he had various English and Urdu articles of his in support of Islam Ahmadiyyat published in different Jama’at newspapers and magazines, as well as other newspapers. A salient accomplishment of his was compiling the history of Ahmadiyyat in Bihar. Two of his books have been published: “Companions of the Promised Messiahas from Bihar” and “Martyrs of Ahmadiyyat and Some Early Devotees from Bihar”. They are very good books. He stayed in constant contact with Ahmadis from the province of Bihar and gathered their history. A third book of his, “Ahmadiyyat in the Province of Bihar”, which is in English, has also been completed. He was a virtuous and righteous elder and an exemplary Ahmadi. He considered it his foremost responsibility to always adhere to the Islamic commandments. He had deep love and devotion for the Holy Prophetsa, the Promised Messiahas and Khilafat. His son, Syed Mubarak, says that his entire life’s purpose was to attain the pleasure of Allah the Almighty. Hence, he was very regular in offering the five daily prayers and had a particular zeal for worship. He was also passionate about reading, writing, and learning. Even in the final part of his life he would buy new books, and despite his old age, he would regularly go to offer the Friday prayer. Just a week before his demise, he attended the Western Canada Jalsa. He was passionate about tabligh, and he would go and preach to people in various areas. He would seek guidance from the Khalifa of the time in every matter; I would receive many letters from him. He would also send me the books he had written. He was always at the forefront of offering financial
contributions. During the final four years of his life, he offered a fifth of his income for Wasiyyat. May Allah the Almighty grant him forgiveness and mercy.
The second mention is of Mubarak Khokhar Sahib of Lahore, son of InshaAllah Khokhar Sahib. He also recently passed away at the age of 81.
[“Verily, to Allah we belong and to Him shall we return.”]
The deceased was also a musi. He was the youngest brother of Afzal Khokhar Sahib Shaheed of Gujranwala, and the uncle of Ashraf Khokhar Sahib Shaheed. He had two martyrs in his family. He had a special connection with Hazrat Khalifatul Masih IVrh. It was Hazrat Khalifatul Masih IVrh who arranged his marriage; they had a very close relationship, even before he became the Khalifa.
It was upon the encouragement of Hazrat Khalifatul Masih IVrh that he began his business in Karachi, which proved to be very successful. Though he was not given any specific Jamaat office, he was always prepared to serve the Jamaat whenever called upon, and he would immediately make himself available. He had deep love for the Jamaat and Khilafat. He was very sociable, kind, and empathetic to others’ difficulties and would strive to remove their difficulties. He would be at the forefront of taking part in efforts for public welfare. He also initiated an academic scholarship named after his late mother. He is survived by his wife, a daughter and two sons. May Allah the Almighty grant him forgiveness and mercy.
(Official Urdu transcript published in the Daily Al Fazl International, 3 October 2025, pp. 2-7. Translated by The Review of Religions.)
