Al Hakam - 12 June 2026

Update on the construction of Talimul-Islam School and mission house in Saltpond, Africa (1926)

Answers to Everyday Issues

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A Russian-Turkic traveller at the Hong Kong Mosque and the echo of Qadian, 1909

Part 112

Opinion: Reflecting on faith, balance and raising children

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 12 June 2026 | Issue CDXXX Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

‘My Prayer and my sacrifice and my life and my death are all for Allah’ This year, like many before it, I found myself reflecting more deeply on Eid-ulAdha’s essence. I used to visualise it simply as the festival of sacrifice, commemorating Prophet Abraham’s (as) dedication to obey Allah’s command regarding his son Prophet Ishmael (as). The example of sacrifice, obedience and submission is unforgettable.

Yet if we only admire it from a distance, we risk remaining at the surface of its true meaning.

Then yesterday, I came across a simple statement that made me pause and think: “Each of us is Ibrahim and each of us has an Isma‘il.”

Reflecting on that statement through the Holy Quran, Hadith and the sayings of the Promised Messiah (as) and Khulafa, I came to realise that everyone’s “Isma‘il” is different – anything that subtly occupies a place in the heart meant for Allah alone.

The Holy Quran describes how Prophet

Abraham (as) saw in a dream that he was sacrificing his son. When he shared this divine vision with Prophet Ishmael (as), the son responded with absolute faith in Allah the Almighty:

َ ‫�ُیاَِبَ ِﺖ ِۡاِف َ​َع ْۡل َِّما ُتُ ْۡؤ َِّمَرُ � َُس َْتَّج ُِدِن ْۡیۤ ِ​ِا ۡ​ۡن َ​َش‬ �ٰ ‫ﺂٍء ِال ٰ�ّٰل ُ​ُہ ِ​ِّم َۡن‬ ‫ِالﺼبِرُِیۡ َۡن‬ ِ ِ

“O my father, do as thou art commanded; thou wilt find me, if Allah please, of those Continued on page 3

Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa

What remains with the deceased

ُ َ َ ُ ُ َ​َ ‫ ﻳَﻘﻮل ﻗﺎل َر ُﺳﻮل‬،‫ﻋﻦ أ�ﺲ ﺑْﻦ َﻣﺎﻟ ٍِﻚ‬ َّ ُ �‫ا�� ُ� ﺻﻠﻰ ا��� �ﻠﻴﻪ وﺳﻠﻢ� ﻳ َ ْﺘ َﺒ‬ َ َْ ُ َ​َ ٌ َ​َ َ َ ْ ‫ﺎن َوﻳ َ ْﺒﻘﻰ‬ ِ ‫ ﻓ� ْ� ِﺟ� اﺛﻨ‬،‫اﻟ َﻤ ِّﻴﺖ ﺛ��ﺛﺔ‬ ُ َْ ُ ُ ٌ َ ُ َ​َ �ُ �‫ ﻳ َ ْﺘ َﺒ ُﻌﻪ أﻫ� ُ� َو َﻣﺎ‬،‫اﺣﺪ‬ ِ ‫ﻣﻌﻪ و‬ َ ُ ْ ُ َ​َ ُ َ ُ َ ‫ َوﻳ َ ْﺒﻘﻰ‬،�ُ �‫ ﻓ� ْ� ِﺟ� أﻫ� ُ� َو َﻣﺎ‬،�ُ �‫َوﻋ َﻤ‬ ُ َ ��ُ �‫ﻋ َﻤ‬ Hazrat Anas bin Malik (ra) narrated that Allah’s Messenger (sa) said, “Three things accompany the deceased: two return and one remains with him. His family, his wealth and his deeds accompany him; then his family and his wealth return, while his deeds remain with him.”

(Sahih al-Bukhari, Kitab ar-riqaq, Bab sakarati l-mawt, Hadith 6514)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

To refrain from affectation When the time came to build houses to meet the needs of guests, the Promised Messiah (as) emphasised again and again that it was useless to spend money on bricks and stone. Do what is sufficient to accommodate someone for a brief period. The carpenter was cleaning wooden panels and boards with a planer but the Promised Messiah (as) stopped him and said: “This Continued on page 3

Friday 12 june 2026 | AL HAKAM

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This Week in History 12 - 18 June A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

11 June 12 June 1902: On this day, the Promised Messiah’s (as) Arabic book, Al-Huda wa attabsiratu li mun yara was published.

12 June 1970: During his Friday sermon on this day, Hazrat Khalifatul Masih III (rh) reflected on his recent tour of West Africa, which he undertook after being chosen by Allah as Khalifatul Masih. During the tour, he also launched the Nusrat Jehan Scheme in The Gambia. His experiences and the details of this blessed scheme were shared in this sermon, which was later translated into English and published as Message of Love and Brotherhood to Africa.

11 June 13 June 1897: The Promised Messiah (as) replied to a letter of Hazrat Siddiqa Begum Sahiba (ra), wife of Hazrat Qureshi Muhammad Usman (ra), who was a devout Companion of the Promised Messiah (as). She had the blessed opportunity of writing to Huzoor (as) and receiving replies.

In a letter on this day, Huzoor (as) advised her to remain punctual in her daily prayers and to keep him informed. Huzoor (as) prayed that Allah would keep her in the company of her loved ones and grant her a son with a long life. (Maktubat-eAhmad, Vol. 3, p. 385) 13 June 1980: Hazrat Khalifatul Masih III (rh) initiated a scheme to award medals to Ahmadi students who excelled in their academic examinations. For this purpose, the first medalawarding ceremony was held on this day, where six students were awarded medals by Huzoor (rh).

To read more about this topic, see: “Ahmadiyya Educational Scheme” at alhakam.org (17 August 2018, pp. 3-4).

11 June 14 June 1908: On this day, Hazrat Khalifatul Masih I (ra) called the attention of Ahmadi scribes and invited them to come and reside in Qadian to expedite the process of printing the Jamaat’s publications.

In fact, there was a great shortage of scribes in Qadian at that time. For this reason, an important booklet of Huzoor (ra) was sent to Lahore for publication. Similarly, an important pamphlet by Hazrat Mirza Bashir-ud-Din Mahmud Ahmad (ra) was also sent to Lahore. At the behest of Hazrat Khalifatul Masih I (ra), the editor of Al Hakam announced this desire of Huzoor (ra) by publishing an advertisement for it. (Tarikh-eAhmadiyyat, Vol. 3, p. 232) 14 June 1987: On this day, Hazrat Khalifatul Masih IV (rh) delivered a lecture at the University of Zurich, titled Revelation, Rationality, Knowledge and Truth. (Silsila Ahmadiyya, Vol. 4, p. 842)

11 June 15 June 1915: On this day, Hazrat Sufi Ghulam Muhammad (ra) arrived at Port Louis to establish the Ahmadiyya Mission in Mauritius. (Tarikh-eAhmadiyyat, Vol. 4, p. 170) For more details of his journey, see: “100 Years Ago… – Progress of Ahmadiyyat in America and first Ahmadi missionary in Mauritius” at alhakam. org (16 December 2022, p. 12).

15 June 1955: During his tour of Europe, Hazrat Musleh-e-Maud (ra) reached the city of Nuremberg, Germany, from Austria on this day.

Chaudhry Abdul Latif Sahib, the missionary of Germany and various other devoted fellows were present there to welcome Huzoor (ra). There were 15 Ahmadi men and women in Nuremberg at that time.

For more details about the history of Jamaat in Germany, see: “Germany: The gateway to Europe and beyond” at alhakam.org (5 July 2019, pp.

14-17).

11 June 16 June 1937: A prominent Ahmadi figure in Qadian, Hazrat Maulana Abdur Rahman Jatt (ra) was charged in court in a dispute related to the land of the graveyard in Qadian. The judge gave two options: four months’ imprisonment or a 100-rupee fine. Under the guidance of Hazrat Musleh-e-Maud (ra), Jatt Sahib opted to go to jail and remained there until 9 July.

On 9 July, he was acquitted, and on the same evening at 5:30 PM, he reached Qadian by train and was welcomed by Hazrat Musleh-e-Maud (ra) and other members of the Jamaat.

16 June 2008: On this day, Hazrat Khalifatul Masih V (aa) travelled to America. Huzoor (aa) travelled from London to the United States and landed at Dulles Airport. Huzoor (aa) reached the Bait-ur-Rahman Mosque, the headquarters of the USA Jamaat, where he was given a warm welcome. (Al Fazl International, 18 July 2008, p.

16)

11 June 17 June 1928: On this day, Seerat-un-Nabi jalsas were held across British India following the scheme of Hazrat Musleh-e-Maud (ra).

For more details, see “Hazrat Musleh-e-Maud’s services to the Muslim cause: Guiding Muslims of the Indian subcontinent amid religious and political conflicts,” Al Hakam, 26 February 2021, Issue 154, p. 19.

17 May 2005: On this day, Hazrat Khalifatul Masih V (aa) arrived in Uganda from Tanzania.

Huzoor (aa) also addressed a press conference.

Many officials had the opportunity to meet with Huzoor (aa). (Al Fazl International, 24 June 2005, pp. 10-16)

11 June 18 June 1913: On this day, the Urdu newspaper, Al Fazl, was launched by Hazrat Mirza Bashirud-Din Mahmud Ahmad (ra) with the permission of Hazrat Khalifatul Masih I (ra). To read this treasure trove, see: www.alfazl.com.

18 June 1961: On this day, the foundation stone of the Nasir Mosque in Suriname was laid.

To read more about the history of this mosque, see: “50 years of Nasir Mosque, Suriname and its relationship with Khilafat” at www.alhakam.org (11 June 2021)

AL HAKAM | Friday 12 june 2026 who are patient.” (Surah as-Saffat, Ch.37: V.103) God Almighty did not want Prophet Ishmael’s (as) physical slaughter as He is free from all needs. Rather, Prophet Abraham (as) was only to prove that his love for Allah was greater than every other attachment.

The Holy Quran also reminds us that everything we possess belongs to Allah the Almighty:

َ ۡ َ ۡ َ ٰ ٰ َ� ُ ۡ ُ �ٰ ‫ُض َ​َو َِّما ِفِ ۡ​ۡی ِ​ِہ �ۡن‬ ِ ‫لِّٰل ُِہ ِّمُلک ِالَّسٰمٰو ُِت َوِاۡلَاۡر‬

“To Allah belongs the kingdom of the heavens and the earth and whatever is in them.” (Surah al-Ma‘idah, Ch.5: V.121) We often think of our children, possessions, achievements and success as our own. But in reality, they are all blessings entrusted to us by Allah the Almighty for a limited time. Nothing truly belongs to us; everything belongs to Him. During an Eid-ul-Adha sermon (31 July 2020), Hazrat Mirza Masroor Ahmad, Khalifatul Masih V (aa), elaborated on this matter in the following words: “We must take the faithfulness and sacrifice of Prophet Abraham (as) as our model. We must also adopt the sacrifice of Hazrat Hagar (as) as our standard. Every woman should reflect on what she must do to attain that standard.

“When members of Lajna reaffirm their pledge that they are prepared to sacrifice even their children [in the way of Allah], I have learned that some women remain silent at this point, saying that they are not ready for such a sacrifice.

“If one truly places trust in Allah, seeks His pleasure as the ultimate objective and regards the desire to attain His nearness as superior to every other desire, then such thoughts cannot arise.

“The pledge to give precedence to faith over worldly interests is, in essence, a pledge that calls for absolute trust in Allah the Almighty. Having made this pledge, every

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Ahmadi man, Ahmadi woman, Ahmadi youth and Ahmadi child must strive to fulfil it.”

When Prophet Abraham (as) exhibited complete obedience to attain God’s pleasure and nearness, Allah replaced his son with a ram and declared that he had fulfilled the vision. Allah the Almighty elevated Prophet Abraham’s (as) status and blessed him with His closeness.

Today, most of us will never face the exact test that was faced by Prophet Abraham (as). But every generation has its own sacrifices. To some people, their “Isma‘il” could be wealth while to others, it could be their status and recognition. For some, it could be unhealthy attachments, worldly ambitions or personal pride. For others, it may be prejudices, grudges or desires that prevent them from drawing closer to Allah the Almighty.

The question of Eid-ul-Adha remains as relevant today as it was thousands of years ago: What would be hardest for me to surrender if Allah asked for it?

The answer to that question may reveal our “Ishmael”. Mainly physical qurbani is a symbol – a mirror – calling us to examine what we can truly place on the altar. The Holy Prophet Muhammad (sa) beautifully explained the reality of sacrifice when he said:

ُ ُ​ُ ُ َ ُ ُْ ُ ْ َ َ� َ ‫إِ �ۡن ِالّٰل َُہ ۡلَا ُیًَن� ُْر إِلَﻰ ُْصٰوَۡرُِک ْۡم َ​َوأ ِّْمٰوَِال ِ​ِک ْۡم َ​َول َ ِ​ِک ْۡن ُیًَن� ُْر إِلَﻰ ُقُل ِٰوِبِک ْۡم‬ ُْ َ ْ َ َ ‫َوأَعٰمال ِ​ِکۡم‬

“Allah does not look at your appearance and wealth, but He looks at your hearts and your deeds.” (Sahih Muslim, Hadith 2564c) This hadith reminds us that the true value of sacrifice is not in the outward actions but in the inner condition of the heart. An animal may be sacrificed, yet the heart may remain attached to worldly things. Another individual may sacrifice comfort, time, wealth or personal desires for

the sake of Allah, and yes, such a sacrifice can carry deep spiritual values. The Holy Quran expresses this principle with clarity:

ُۡ ۡ َ� ُ َ َ ُ ُ �ٰ َ َ َ� ۡ َ ‫ال ِالّٰل َُہ ل َُحٰوۡ ُِّم َِہا َ​َوۡلَ​َا ِْد َِّمﺂؤ َﻫا َ​َولٰ ِ​ِک ۡ​ۡن �ُیًنال ُ​ُہ ِالْتَق ٰ​ٰوي ِ​ِّمًنِک ۡ​ۡم‬ ‫لۡن ُیًن‬

“Their flesh reaches not Allah, nor does their blood, but it is your righteousness that reaches Him.” (Surah al-Hajj, Ch.22: V.38) The Promised Messiah (as) emphasised that all we require is a sacrifice, the sacrifice of our nafs (inner self) and this sacrifice is otherwise known as “Islam”. Hazrat Ahmad (as) said: “Islam is the blazing fire that burns up our life and, consuming our false deities, presents the sacrifice of our life and our property and our honour to our Holy God.” (The Philosophy of the Teachings of Islam, p.

133) This was the spirit of Prophet Abraham (as) and it remains the spirit of Islam today.

Eid-ul-Adha gently asks us, what is sitting on the throne of your heart right now? What are you protecting with all your strength? What would it mean to truly surrender it?

Indeed, this is easier said than done and exactly that is the point. The trial was never easy for Prophet Abraham (as) or Prophet Ishmael (as) either. But their example still lives on because they put absolute trust in Allah the Almighty and sought His nearness through complete obedience.

Hazrat Khalifatul Masih V (aa) has explained that alongside the outward sacrifices, we must also develop the spirit that makes us ever ready to sacrifice our lives, wealth, time and honour for the sake of Allah the Almighty. He advises us that a believer should continually assess whether worldly pursuits are taking precedence over faith.

Have our careers become our Isma‘il?

Have our ambitions become our Isma‘il?

Has our desire for recognition become our Isma‘il?

“

is nothing but affectation. It is an unnecessary delay of time. Do what is necessary.”

The Promised Messiah (as) said: “Allah the Exalted knows that I have no love for any property. I consider my properties to be the shared possession of my friends, and I desire greatly that we all come together and spend some time with one another.” The Promised Messiah (as) said: “It would please me if there were a place where my friends occupied houses on all four sides and my house was situated in the middle, with an entrance leading to every home that surrounded my own, so that I could remain in constant contact and interaction with each and every one of them.”

(Malfuzat [English], Vol. 2, p.182)

Have comfort and convenience become our Isma‘il?

These are questions worth asking long after Eid has ended. Perhaps one of the greatest lessons of Eid-ul-Adha is trusting Allah enough to say:

�ٰ ۡ َ ۡ َ ‫ُ​ُق ْۡل ِ​ِا �َۡن َْص�َ​َا� ْۡی َ​َوَن ُ َُّس� ْۡی َ​َو َِّم َۡح َۡی‬ ‫اي َ​َو َِّم َٰما� ِ ْۡی لِّٰل ُِہ َۡر ِ�َب ِال َٰعُل ِٰمْی َ​َن‬ ِ ِ

“My Prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds.” (Surah al-An‘am, Ch.6: V.163) The above words are not easy to utter with complete sincerity. In fact, it may be one of the hardest things a believer can do.

But perhaps that is exactly why the story of Prophet Abraham (as) continues to inspire countless hearts thousands of years later.

(Bilal Ahmed, Missionary, Petauke, Zambia)

Whoever offers his sacrifice with a true understanding of the meaning of sacrifice, and does so with a sincere heart and pure intention, has verily thereby offered the sacrifice of his self, his children and his grandchildren.

And for him is a great reward, like the reward which was for Ibrahim [Abraham], from his Benevolent Lord.

HAZRAT MIRZA GHULAM AHMAD (AS) The Promised Messiah and Mahdi

Friday 12 june 2026 | AL HAKAM

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Answers to Everyday Issues 112

Tafsir, Khulafa, Nur-ul-Quran, wudu before reciting the Quran, Companions in China and prayers for seekers of knowledge 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 guidance is there on personal conduct, music and differences in secondary religious matters?

Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih V (aa), seeking guidance regarding the disease of AIDS, the account of Prophet Moses (as) and al-Khidr, his own writing of a commentary of the Holy Quran, certain of his personal weaknesses, the study of books and some incidents concerning Hazrat Khalifatul Masih IV (rh) mentioned in the book A Man of God. He also expressed his reservations regarding certain passages in the Promised Messiah’s (as) book Nur-ul-Quran.

In his letter dated 25 January 2024, Huzoor-e-Anwar (aa) gave the following guidance regarding this: “Regarding the first two matters, namely the disease of AIDS and the account of Prophet Moses (as) and al-Khidr, I have already sent you the answers to your questions in my previous letters.

“As for your intention to write a commentary of the Holy Quran, may Allah the Exalted grant you true knowledge and understanding, bestow upon you the ability to comprehend the deeper verities of the Holy Quran and keep you ever steadfast upon the paths of guidance. Amin.

“You are better aware of your own personal weaknesses; there is no need to mention them to anyone because the Holy Prophet (sa) has forbidden this. (Sahih alBukhari, Kitab al-adab, Bab satri l-mu’mini ‘ala nafsih) Therefore, it is better that one present one’s weaknesses before Allah the Exalted alone, Who is the Knower of the Unseen and the Seen; seek repentance from Him; promise to refrain from such errors in the future; and, keeping the matter between oneself and Allah alone, pray before Him that He may help one to overcome these weaknesses.

“With reference to the book A Man of God, regarding what you have written about Hazrat Khalifatul Masih IV (rh) listening to music, one point is that the Urdu translation

of this book had already been prepared and published during the lifetime of Hazrat Khalifatul Masih IV (rh) and the sentence mentioning his listening to light music had been omitted from it. This shows that the English author of A Man of God had inadvertently included this phrase in the book, which was then removed from the Urdu translation. Furthermore, the point in question related only to his youth, before the responsibilities of Khilafat were entrusted to him, when he was studying in England. If there was ever any casual exposure to light radio music during that period, the matter was known best to him; and now, after his demise, Allah the Exalted alone knows whether it occurred or not. In any case, we cannot declare it haram.

“As for dancing and musical entertainment, these are, in any event, vain pursuits, upon which a person ought not to waste his time. Hazrat Khalifatul Masih IV (rh) himself also, on many occasions, counselled people to abstain from such frivolities.

“Referring to an incident concerning Hazrat Chaudhry Muhammad Zafrulla Khan (ra) from the same book, you have asked whether there can be differences of opinion among the Khulafa-e-Ahmadiyyat.

In this regard, it should be clear that there is no difference among them concerning the fundamental injunctions of the Sharia.

However, since one of their responsibilities is also to ensure that the injunctions of the Sharia are acted upon and implemented, their views on subsidiary matters of the Sharia may differ owing to the changes brought about by time, age and circumstances. There is neither any harm in this nor any prohibition against it.

“For example, commentaries of the Holy Quran have been written for 1400 years. The Promised Messiah (as) also wrote commentaries on various surahs of the Holy Quran and also expounded on them in his speeches and Malfuzat. Thereafter, the Khulafa-e-Ahmadiyyat, each in his own time, have also continued to expound various Quranic surahs and verses and,

Image: Wellcome Collection/Wikimedia Commons

according to the needs of their respective times and circumstances, have derived different points from the Holy Quran.

At times, there has also been a difference between their views in such matters. Now, as you have written, if you too are writing a commentary of the Holy Quran and, in some places, you may derive from a verse, in light of the present age and circumstances, a point that has not been derived before, would that be something objectionable?”

Why did the Promised Messiah (as) use strong language against Christian missionaries in his book Nur-ul-Quran?

“What you have written regarding the Promised Messiah’s (as) book Nur-ulQuran, it is not correct and such objections are arising in your mind owing to a lack of knowledge. The truth is that it was the opponents of Islam and especially the Christians, who first began using abusive language against our master and lord, Hazrat Muhammad al-Mustafa (sa). At first, the Promised Messiah (as) tried, in various ways, to make them understand that no religion permits foul speech against the revered leader of another faith, for, firstly, this is contrary to the sanctity of the signs of Allah and, secondly, it causes anguish to the

followers of that leader. However, when the opponents did not desist despite repeated admonition and since this was a matter of the honour of the Holy Prophet (sa), the Promised Messiah (as) gave a crushing reply to those who had spoken insolently against the Holy Prophet’s (sa) most pure personage by setting forth facts concerning their own leaders from their religious books.

“It was this very method that Huzoor (as) employed against the Christians in Nur-ul-Quran, where, by way of an ilzami rejoinder, he set forth facts from the Gospels concerning Jesus Christ, the supposed god of the Christians. Otherwise, as far as Hazrat ‘Isa (as) himself is concerned, the Promised Messiah (as) nowhere denied the rank and status accorded to him by the Holy Quran. Indeed, how could the Promised Messiah (as) ever have done so, when he himself says that he came in the footsteps of Hazrat ‘Isa (as), meaning that just as he was the Messiah who came at the end of the Mosaic dispensation, so likewise I am the Messiah who has come at the end of the Muhammadan dispensation. The Promised Messiah (as) has explained this subject in various of his books. Thus, in one place, Huzoor (as) states: “‘I claim to be the Promised Messiah and say that I bear a resemblance to Jesus, peace be upon him. Thus, everyone can

AL HAKAM | Friday 12 june 2026 understand that if I were, God-forbid, to insult Jesus, peace be upon him, why would I state that I resemble him? For this would be to undermine my own self.’ (Kashf-ul-Ghita, Ruhani Khazain, Vol. 14, p. 226, footnote) “Likewise, in Nur-ul-Quran, Huzoor (as) states: “‘After this, let it be clear that since Padre Fateh Masih, currently stationed at Fatehgarh, District Gurdaspur, sent me an extremely filthy letter wherein he falsely accused our lord and master, Muhammad, the Chosen One, peace and blessings of Allah be upon him, of adultery, and also employed numerous derogatory and abusive words, it was, therefore, deemed appropriate to publish a rejoinder to his letter. Accordingly, this journal was written. “‘It is hoped that Christian clergymen will read it carefully without feeling offended by its words, as this entire style is the consequence of Mr Fateh Masih’s sordid language and overly vulgar invectives.

Nonetheless, I do have regard for the hallowed status of the Messiah, peace be upon him. It is only in retaliation against the harsh words employed by Fateh Masih that the fictitious Christ [of the Christians] has been evaluated in comparison, and that, too, out of utmost compulsion as this imbecile has abused the Holy Prophet, peace and blessings of Allah be upon him, most vehemently inflicting pain upon my heart.’ (Nur-ul-Quran, Ruhani Khazain, Vol. 9, p. 376) “In another place, Huzoor (as) writes: “‘Evil indeed is he who speaks foul of God’s perfect and righteous servants based on his own selfish notions. I believe firmly that no one can survive even for a night after having spoken impertinently about such righteous people like Husain and Hadrat َ ‫َِّم ْۡن‬ َ ‫�َع‬ ‘Isa. Instead, according to the wa‘id �‫اْدى‬ ً‫[ �ْی َ​َول �ِۡیا‬He who is at enmity with a friend of ِ Mine], such a person is quickly seized.’

(I‘jaz-e-Ahmadi Zamimah Nuzul-ul-Masih, Ruhani Khazain, Vol. 19, p. 149) “Thus, this writing of the Promised Messiah (as) was in response to the repeated abuse of the opponents and it concerned the fictitious Christ described by them.

Otherwise, the Promised Messiah (as) regarded Hazrat ‘Isa (as) as a chosen and truthful Prophet of Allah the Exalted and declared his own advent to be in accordance with and analogous to the advent of Hazrat ‘Isa (as).

“Likewise, in response to the abusive language used by the opponents regarding an incident mentioned in a hadith in relation to the Holy Prophet’s (sa) blessed person, the various interpretations of that hadith presented by Huzoor (as) are entirely in keeping with the Holy Prophet’s (sa) noble and pure nature.

“Whether you find these interpretations of Huzoor (as) pleasing or not makes no difference, because Allah the Exalted sent the Promised Messiah (as) as Hakam ‘Adl [the Just Arbiter] and it is precisely the work of the Hakam ‘Adl to give the correct judgement concerning those matters in which people have introduced corruption. Since many conjectural elements have entered into the ahadith, therefore, according to Huzoor’s (as) judgement, only those ahadith are acceptable which accord with the Holy Quran, the sunnah of the Holy Prophet (sa) and his infallibility and sinlessness. As for those ahadith that conflict with these

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firm standards, if an interpretation of them is possible that accords with the Holy Quran and the sunnah of the Holy Prophet (sa), then well and good. Otherwise, such ahadith cannot be accepted according to their apparent meanings.”

Can one recite the Holy Quran from memory without performing ablution (wudu)?

Someone from Malaysia wrote to Hazrat Amirul Momineen, Khalifatul Masih V (aa), asking whether the Holy Quran may be recited without ablution [wudu] or whether wudu is necessary. He also asked what the Islamic ruling is for those whose wudu does not remain intact for long.

In his letter dated 1 February 2024, Huzoor-e-Anwar (aa) gave the following answer to this question: “To recite the Holy Quran, one must be in full possession of their senses, so that they know what they are reading. That is why Allah the Exalted states in the Holy Quran: ‘O ye who believe! approach not Prayer when you are not in [full] possession of your senses, until you know what you say.’

(Surah an-Nisa’, Ch.4: V.44) “It is likewise mentioned in the ahadith regarding the Holy Prophet (sa) that when he would awaken during the night, he would sometimes recite a portion of the Holy Quran there and then, though before doing so, he would pass his hands over his blessed face to dispel sleep. Thereafter, he would rise, perform wudu and offer the voluntary predawn prayer [tahajjud]. (Sahih al-Bukhari, Kitab al-wudu, Bab qira’ati al-qur’ani ba‘da l-hadathi wa ghayrih) “Thus, the Holy Quran may be recited orally without wudu, provided one is in full possession of one’s senses. However, if one wishes to undertake proper, formal recitation, then, provided there is no genuine difficulty, it is better to perform wudu beforehand. If, however, one’s wudu breaks during the recitation, tayammum may be performed. Accordingly, while answering the question as to whether wudu should be performed again if it breaks while one is reciting the Holy Quran, the Promised Messiah (as) states: “‘If, before beginning the recitation of the Holy Quran, one has performed wudu in the first instance and during the recitation that wudu does not remain intact, then tayammum may be performed.’ (Zikr-eHabib, Hazrat Mufti Muhammad Sadiq (ra), under the heading ‘Islah-e-Musawwadah’ [No. 50], Zia-ul-Islam Press, p. 156) “Similarly, if one is to read the Holy Quran while holding it, it is also necessary that their hands be pure and clean, so that outward cleanliness and purity may also be observed for this sacred task and so that reverence for the Holy Quran may remain established in our hearts.”

Did the Companions of the Holy Prophet Muhammad (sa) travel to China to spread Islam?

Someone from Pakistan wrote to Hazrat Amirul Momineen, Khalifatul Masih V (aa), enquiring whether Allah’s Messenger (sa) ever went to Mecca after the Conquest of Mecca other than on the occasion of the Farewell Pilgrimage [Hajjat-ul-Wada‘]. They also asked whether it was true that, in the earliest days of Islam, a delegation had gone

to China under the leadership of Hazrat Sa‘d bin Abi Waqqas (ra).

In his letter dated 4 February 2024, Huzoor-e-Anwar (aa) provided the following guidance in this regard: “After the Conquest of Mecca, which took place in 8 AH, the Holy Prophet (sa) went to Mecca on the occasion of the Farewell Pilgrimage in 10 AH. Apart from this, no further visit of the Holy Prophet (sa) to Mecca after the Conquest of Mecca is established by history.

“In reply to your question about a delegation going to China, it should be noted that, from the very outset of Islam, the Companions of the Holy Prophet (sa) spread to various corners of the world in order to fulfil the duty of propagating the faith. These included Iran, Iraq, Syria and Egypt, as well as China, Afghanistan, the islands, Africa and various regions of India. Mentioning the efforts made by the Companions for the spread of Islam, the Promised Messiah (as) states: “‘The Companions (ra) of the Holy Prophet (sa) also used to travel to far-off countries for the propagation of Islam. The presence of tens of millions of Muslims in China seems to indicate that someone from among the Companions (ra) must have reached there as well.’ (Malfuzat, Vol. 10, UK: 2022, p. 383) “Hazrat Musleh-e-Maud (ra) states in this regard: “‘History shows that immediately after the demise of the Holy Prophet (sa), some Companions went to Iran, some went to Afghanistan, some set out towards China and some went towards the islands. Thus, during the very lifetime of the Companions of the Holy Prophet (sa), the Quran spread to the farthest reaches of China on one side and as far as Algeria on the other. It was as though the teaching of the Quran had spread throughout the known world through the hands of the Companions (ra).

Indeed, the people of certain countries still claim that they possess copies of the Quran brought by the Companions (ra).’ (Tafsir-eKabir, Vol. 11, UK: 2023, p. 255) “He further states: “‘The fifth means Allah the Exalted brought about for the protection of the Holy Quran was that Islam spread to various countries right from the beginning. Accordingly, while thousands of Companions (ra) were still alive, Islam reached Syria. It reached Iraq. It reached Palestine. It reached Antioch. It reached

Iran. It reached Egypt. Likewise, Islam reached various regions of Africa. The Companions (ra) even went as far as China and propagated Islam there. They came to India and spread Islam there. In Sindh, where we have lands, there is a village called Deh Sabu, meaning the village of the Companions, and there is also a grave there concerning which it is said that it is the grave of a Companion (ra).’ (Tafsir-e-Kabir, Vol. 12, UK: 2023, p. 76) “As for the claim that Hazrat Sa‘d bin Abi Waqqas (ra) went to China and that his death and burial took place there, there is no historical evidence for this. On the contrary, books of history and sirah establish that he passed away at the place of ‘Aqiq near Medina; his funeral prayer was offered in Masjid Nabawi, in which the blessed wives [of the Holy Prophet (sa)] also took part, and he was then buried in Medina. (AtTabaqat al-Kubra, Ibn Sa‘d, Part 3, Dar alKotob al-Ilmiyah, Beirut, Lebanon, 1990, pp. 109–110; Usd al-Ghabah fi Ma‘rifat asSahabah, Part 2, Dar al-Kotob al-Ilmiyah, Beirut, Lebanon, p. 456; Al-Isti‘ab fi Ma‘rifat al-Ashab, Part 2, Dar al-Jil, Beirut, p. 610)”

Why does the hadith mention that fish pray for a person seeking knowledge?

Someone from Germany wrote to Hazrat Amirul Momineen, Khalifatul Masih V (aa), stating that a hadith mentions that even the fish pray for those who set out in search of knowledge. What is the meaning of this hadith?

In his letter dated 2 February 2024, Huzoor-e-Anwar (aa) provided the following guidance in this regard: “The hadith you have mentioned is recorded in various works of the six canonical collections of Hadith [Sihah Sittah]. The full hadith is as follows: Hazrat Abu al-Darda’ (ra) relates, ‘I heard Allah’s Messenger (sa) say that whoever takes a path in search of knowledge, Allah the Exalted makes the path to Paradise easy for them.

The angels spread their wings in pleasure for the seeker of knowledge and all the creatures of the heavens and the earth; even the fish in the water pray for the forgiveness of the seeker of knowledge. The excellence of a scholar over a devout worshipper is like the excellence of the moon over all the stars. Surely, the scholars are the heirs of the Prophets. Surely, the Prophets did not leave behind dinars and dirhams as inheritance.

Friday 12 june 2026 | AL HAKAM

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Rather, they left knowledge as inheritance.

Therefore, whoever acquires this knowledge has taken a full share of it.’ (Sunan Ibn Majah, Kitab al-muqaddimah, Bab fadli l-‘ulama’i wa l-haththi ‘ala talabi l-‘ilm) “This hadith does not merely speak of fish. Rather, all the creatures of the heavens and the earth pray for the forgiveness of the one who undertakes a journey for the sake of acquiring knowledge. And what is meant by the creatures of the heavens and the earth

praying for forgiveness is that, just as human beings praise and glorify Allah the Exalted and pray to Him for forgiveness, so too the birds and beasts, the trees and the mountains and indeed every kind of creature dwelling in the heavens and the earth and every particle of creation, is engaged, each in its own way, in glorifying and praising Allah the Exalted. Thus, Allah the Exalted states in the Holy Quran:

َ ُ َ ُ َ� ُ ٰ ٰ َ� ُ َ ُ � َ ُ commands the creatures of the heavens ‫الَّس ۡ​ۡبُع َ​َواۡلَۡا ۡ​ۡرُض َ​َو َ​َم ۡ​ۡن ِفِ ۡ​ۡی ِ​ِہ �َ​َّن� َ​َو ِ​ِا ۡ​ۡن �ِ​ِّم ۡ​ۡن َش ۡ​ۡی ٍ​ٍء‬ ‫ُتَس ِ​ِّبُح َلُہ الَّسٰمٰوُت‬ and the earth and all that is within them, ۡ‫ِ​ِاَّل�َا ُیُ َ​َس �ِّب ُ​ُح ِب َ​َح ۡ​ۡم ِ​ِد ٖ​ٖہ َ​َوٰلٰ ِ​ِک ۡ​ۡن َّل�َا َتَ ۡ​ۡفَقَ ُ​ُہۡوۡ َ​َن َتَ ۡ​ۡسِب ۡ​ۡی َ​َح ُ​ُہۡم‬ ِ ِ ِ whereupon those creatures and all those “‘The seven heavens and the earth and those that are therein extol His glory; and there is not a thing but glorifies Him with His praise; but you understand not their glorification.’ (Surah Bani Isra’il, Ch.17: V.45) “Therefore, when Allah the Exalted is pleased with one of His servants, He

things also become pleased with that servant and begin to pray for that servant’s forgiveness.”

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

ago...

100 years

Update on the construction of Talim-ul-Islam School and mission house in Saltpond, Africa (1926) Hakeem Fazl-ur-Rahman Sahib (1901-1955)

stone of a school in this region, where a servant of the Messiah of God has been appointed to carry out missionary work.

Al Fazl, 1 June 1926 Respected Brethren! I regret that for some time I have been unable to keep you informed of the circumstances and progress of our work here. The demands of the mission have become so overwhelming that day and night seem indistinguishable to me. Financial constraints are such that, in order to avoid the expense of employing a clerk, I must personally undertake all administrative duties. Indeed, there are occasions when I am compelled to perform even the tasks ordinarily assigned to a peon.

Members of the Jamaat will be aware that the Gold Coast Jamaat had initially planned to purchase an existing building that would have adequately served the requirements of both our mission house and school.

However, owing to various considerations, this proposal had to be deferred. Ultimately, it was decided that purpose-built premises should be constructed instead.

Laying the foundation of the school Accordingly, work commenced first on the school building, as it represented the most urgent and immediate need. The foundation stone was laid on 8 February 1926. More than two hundred men and women gathered on this occasion, including prominent non-Ahmadi Muslim and Christian leaders of the city, as well as other influential members of society.

The proceedings began with an address delivered by me, in which I explained in detail the emphasis that Islam places upon the acquisition of knowledge. I also out-

Human equality in education I further explained that Islam does not permit distinctions in the essential humanity of individuals on the basis of race, language, nationality, or any other form of difference. We are all descendants of Adam and Eve and, by virtue of our common humanity, are brothers and sisters to one another.

Accordingly, this school shall remain open at all times for the education of children belonging to every faith and community. Furthermore, no child adhering to a religion other than Islam Ahmadiyyat will, under any circumstances, be given Islamic education against his or her will.

Public reception and press coverage lined how, in obedience to this injunction, Muslim men and women of the early centuries of Islam pursued and excelled in every branch of higher sciences.

Islam and the pursuit of knowledge Alas, in the present age, many Muslims have become negligent not only in the observance of other Islamic injunctions but also in fulfilling this fundamental commandment. As a result, they have fallen into such depths of ignorance that the outside world has come to assume that Islam and Muslims have little or no connection with the pursuit of knowledge.

This perception, however, is entirely false. Islam and ignorance and likewise a Muslim and illiteracy, are as fundamental-

ly incompatible as whiteness and blackness, light and darkness, radiance and obscurity.

The Ahmadiyya Jamaat was established by the blessed hands of the Messenger of Allah, Hazrat Ahmad (as), whom God raised as an embodiment of Jesus (as) in the same manner that John was sent in the spirit and likeness of Elijah. The servants of this Jamaat have spread throughout the world with the purpose of raising high the banner of Tawhid (Oneness of God). Through their efforts, they have demonstrated the falsity of such misconceptions and have proven that knowledge and Islam are not opposing forces, as has been mistakenly supposed.

Rather, the acquisition of knowledge constitutes an essential injunction of Islam.

It is precisely for this reason that we have gathered here today to lay the foundation

This event was reported in a highly favourable and engaging manner by all the leading newspapers. Indeed, my address was published in its entirety, which greatly enhanced the esteem in which the Jamaat was held by the public. Its impact was particularly noticeable in Saltpond, where a profound respect and regard for the Jamaat became firmly established in the hearts of the people. All praise belongs to Allah.

Construction delays and future plans It had been intended that the school building would be completed by the end of March, after which construction of the mission house would commence. Unfortunately, owing to various circumstances, we have not yet been able to complete the school building.

AL HAKAM | Friday 12 june 2026

Moreover, with the onset of the rainy season now approaching, it appears that we shall have to wait approximately six months before work on the mission house can begin.

New converts and request for prayers During the past few days, 24 men and women took bai‘at at the hand of this humble one and entered into the obedience and servitude of Hazrat Khalifatul Masih II [ra].

Their names have been sent to Huzoor [ra] with a request for prayers. Members [of the Jamaat] are also requested to remember them in their supplications.

My health continues to decline and I therefore earnestly and sincerely request the prayers of friends [for my well-being].

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supporting the school.

The children also presented a number of recitations and poems. These included Nawnehalan-e-jamaat, a poem composed

by Hazrat Khalifatul Masih II [ra], as well as poetic renderings of translations of Surah al-Fatihah in the local language. These presentations made a profound impression upon the village children and their parents.

Encouraging results The event produced a highly favourable response. Several parents promised to enrol their children in the school and, in fulfilment of those promises, four children have already been admitted. A further nine or so are expected to enrol in the near future. May Allah the Almighty grant ever-increasing progress and success to this endeavour.

Visits to various jamaats Al Fazl, 15 June 1926 Completion of one reading of the Holy Quran The first fast of Ramadan was observed here on Tuesday, 16 March 1926. By the enablement of Allah the Almighty, I was able to recite the entire Holy Quran during the Tarawih prayers. Owing to illness, however, I was unable to lead Tarawih for approximately one week and consequently, the recitation of the Holy Quran was completed in about 22 days. May Allah shower His blessings upon members of the Jamaat, who listened with remarkable patience. Given the nascent stage of the community, it was no small matter for friends to remain standing through such lengthy prayers.

Eid-ul-Fitr Eid al-Fitr was celebrated on Thursday, 15 April 1926. As was customary, I travelled to the village of Ekrawfo, located approximately 27 miles from here, to lead the Eid prayers. Nearly all the Ahmadis of Saltpond, together with the pupils of the school, accompanied me. Around 300 people were present at the time of prayer.

Duties to God and humanity In my Eid sermon, I expounded upon the concepts of duties owed to God and duties owed to fellow human beings, drawing the attention of the congregation to the importance of fulfilling both.

I further urged them to devote themselves to the propagation of the true faith and reminded them that the foremost obligation of every individual is to share with others the heavenly light that he himself has received, inviting them towards it.

In this connection, I also emphasised the vital importance of education and repeatedly encouraged parents to send their children to the Talim-ul-Islam Ahmadiyya School in Saltpond.

Support from teachers and educational advocacy All the teachers of the school, both Christian and Muslim, accompanied me on this occasion. Each, in turn, addressed the gathering in an effective and persuasive manner, stressing the necessity of strengthening and

Following Eid, I undertook inspection tours of a number of jamaats. Among the principal jamaats visited were Abakwa, Abodom, Essiam and Denkyira, etc. The mosque at Abakwa, which I had the honour of inaugurating in February 1925, remains the most beautiful and impressive mosque in the Gold Coast. As for Abodom, its local ruler has renounced idolatry, joined the worshippers of the One God and entered into the obedience and servitude of the Promised Messiah (as).

Likewise, the autonomous ruler of Denkyira embraced Islam at the hand of this humble one in August 1925 and continues to remain steadfast in his faith. May Allah grant all of them ever-increasing perseverance.

Financial contributions From all the constituencies, a total of approximately £80 was collected towards the building fund and general contributions.

This amount is in addition to the donations that had previously been received from these same jamaats.

New converts to Islam Ahmadiyyat During the period under discussion, 73 men and women, by the grace of Allah the Almighty, renounced Christianity and idolatry and entered the fold of Islam Ahmadiyyat. The names of all these new converts have been submitted to Hazrat Khalifatul Masih II [ra]. Friends are requested to pray for them and also for this humble one.

Progress on the school building By the grace of Allah, the walls of the school building have now been completed. The roofing, however, still remains to be done.

Timber is not available in Saltpond and must therefore be transported from the city of Sekondi, located approximately 23 miles away. This will entail considerable expense.

For every £22 [worth of timber], the transportation costs alone amount to nearly £7.

We are presently exploring possible means of reducing these expenses. May Allah the Almighty assist us in this matter. – Fazlur Rahman Hakim, Saltpond (Translated by Al Hakam from the original Urdu, published in the 1 and 15 June 1926 issue of Al Fazl)

NEWS Canada Jamaat hosts get-together for senior members Syed Mukarram Nazeer Canada Correspondent Jamaat-e-Ahmadiyya Canada held a gettogether for members of the Jamaat who are 65 years old or more. The first such event was organised for members in the Greater Toronto Area. The event took place on 19 April 2026, at the Aiwan-e-Tahir, located in the Baitul Islam Mosque Complex.

Registration started at 11am and the formal programme, presided over by Secretary Umur-e-Aama Jamaat Canada, started with a recitation from the Holy Quran, followed by a welcome speech by the

session’s president.

During this programme, the presentations included “Healthy Lifestyles”

by Dr Noaman Iftikhar Sahib, “Maintaining Mental Health” by Dr Usman Ahmad Khan Sahib and “Isaar Programme in Majlis Ansarullah Canada” by Mubashir Ahmad Khalid Sahib.

After this, Amir Sahib Jamaat Canada also joined the event and delivered the concluding speech. This was followed by a short question-and-answer session and a silent prayer to conclude the event. The total attendance was over 500, including men and women.

Peace symposium held in Guaruja, Brazil Hafiz Ihtsham Ahmad Moman Missionary, Brazil Jamaat-e-Ahmadiyya, São Paulo, Brazil, held a peace symposium on 6 April 2026 in the City Council Hall of Guarujá. Many distinguished personalities from the city attended the symposium.

The President and Vice President of the City Council participated personally. Other guests included the Secretary of Sports, representatives of the Secretary of Culture, representatives of the Secretary of Defence and Human Rights, the Chief Commander of the city police and his deputy, the Vice President of the city’s Interfaith Forum and four religious leaders.

The religious leaders and a number of distinguished guests were invited to address the audience. In their remarks, they appreciated the efforts of the Jamaat in promoting peace. The President of a local labour union expressed that he had previously listened to an interview of one of our leaders on the radio, which inspired him to participate in the event. He also remarked that he would inform those around him that true Muslims are those who present the peaceful and loving teachings of Islam to humanity.

My humble self delivered the concluding speech and highlighted the importance of justice as a prerequisite for establishing lasting peace. I presented teachings and examples from the Holy Quran and the life of the Holy Prophet Muhammad (sa). The symposium concluded with a silent prayer.

An exhibition of the Holy Quran was arranged at the entrance of the venue. Large banners displaying the teachings of Islam and an introduction to the Ahmadiyya Muslim Jamaat were also exhibited, attracting considerable attention from the participants throughout the event.

A number of Afghan Ahmadi refugees, who had arrived in Brazil only a few days earlier, were also able to attend the symposium. They expressed great joy at being present. This was their first experience of participating in a tabligh event of this nature.

Representatives from two television channels attended the event and subsequently prepared and broadcast reports on their respective channels. In addition, one of the city’s major newspapers published a report on the symposium.

Furthermore, an online news platform with approximately 400,000 followers covered the event and published a report through its media channels.

Friday 12 june 2026 | AL HAKAM

8

form the

Archives

A Russian-Turkic traveller at the Hong Kong Mosque and the echo of Qadian, 1909 Ata-ul-Haye Nasir Ahmadiyya Archive & Research Centre During the first decade of the 20th century, many influential Muslims from the Ottoman Empire were engaged in PanIslamic campaigns in East Asia, including China and Japan.1 Mentioning these Pan-Islamic efforts in the East Asian territories, Dr Hee Soo Lee, Director of the Korea Institute of Islamic Culture, has particularly named Abdurreshid Ibrahim (1857-1944) as “one of the patriotic Pan-Islamist of Russian Turkistan” who came to Japan “to initiate certain Islamic propagation.”2 To describe his visit to China, Japan and some other neighbouring territories, Abdurreshid Ibrahim started publishing a travelogue in 1328 Hijri (1910 CE) titled Aalam-i-Islam wa Japonya’da Intishar-i-Islamiyyat (literally, the Islamic world and the spread of Islam in Japan).

In this travelogue, narrating events of his September 1909 visit to Hong Kong, he mentions a very interesting incident in relation to the Ahmadiyya Muslim Jamaat.3 Before narrating details of this incident, it is important to present a brief introduction to the early years of Ahmadiyyat in Hong Kong and the persecution it faced, which will be beneficial in understanding the significance of this travelogue.

Ahmadiyyat in Hong Kong The seed of Ahmadiyyat had been sown in Hong Kong during the Promised Messiah’s (as) lifetime, through Hazrat Qari Ghulam Mujtaba (ra). Looking at the old issues of Al Hakam (Urdu), we find Ghulam Mujtaba Sahib’s (ra) own account about his acceptance of Ahmadiyyat.

He states that during his stay in Hong Kong as an employee, Allah the Almighty created such means that he was able to receive the books of the Promised Messiah (as).

In 1899, the Promised Messiah’s (as) book Izala-e-Auham was sent to him and he read it along with another person.

While reading, they both would ponder and express that this person has made a huge claim. Thereafter, in 1901, he received the first edition of Durr-e-Sameen as well.4 He later visited Qadian and pledged allegiance at the Promised Messiah’s (as) hands. Upon returning to Hong Kong, he wrote articles in local English newspapers and preached the message of Ahmadiyyat. As a result, he had to face severe opposition from the non-Ahmadi Muslims.5

The dispute over the mosque and cemetery While the local people were accepting Ahmadiyyat in the early 1900s through this companion of the Promised Messiah (as), a dispute arose regarding the mosque and cemetery. The non-Ahmadi Muslims wanted to ban Ahmadis from using that mosque and also created commotion upon the burial of Ahmadi Muslims at the local cemetery.

The anti-Ahmadiyya sentiment in Hong Kong has been mentioned by Dr YB Mathur, in his work titled Muslims and Changing India, who wrote that “during the first decade of the twentieth century the Muslims of Hong Kong refused to permit Qadianis to make use of their mosque and the cemetery on the ground that they were not Muslims.”6

The author states that the khatib was delivering his speech in the Indian language. Although he could not understand everything that was being said, since many of the words were of Persian, Arabic and Turkic origin, he was able to sense to some extent that the sermon was discussing differences in matters of religious doctrine. He wrote that the following verse of the Holy Quran was also quoted during the discussion:

ٰ َ� ُ َ ُ ً ۡ َ� ‫َ​َو َِّم ۡ​ۡن �َق ُْت ْۡل ُِّم ْۡؤ ِ​ِّمًنا �ِّم َْت َ​َع �ِٰم ًِدِا ِف َ​َّج َﺰآؤ ٖٗہ َ​َج َِہًن ُۡم خ ُِل ًِدِا ِفِ ۡ​ۡی َِہا‬

Image: Abdurreshid Ibrahim

Abdurreshid Ibrahim’s visit to Hong Kong With this context, Abdurreshid Ibrahim’s visit to the mosque in Hong Kong becomes very significant. A more interesting aspect is that right at the time when he visited the mosque, the Promised Messiah (as) and Qadian were being discussed there. Hence, Abdurreshid Ibrahim’s travelogue became a means to spread the name of Qadian far and wide.

It is important to mention that Abdurreshid Ibrahim’s “connection with Sultan Abdülhamid II prompts some scholars to argue that Abdürreşid İbrahim” was strongly “supported by the Sultan for missionary purposes as well as for maintaining the continuation of local Muslim communities’ allegiance to the Caliph.” Moreover, it is believed that “his two-volume travelogue is perhaps the most-detailed account of the Far East ever written by an Ottoman about these lands.”7

The travelogue and Qadian Mentioning his journey to various places around China, Abdurreshid Ibrahim has mentioned a town named ‫خاَن�اۡن‬, i.e., Hong Kong.

Abdurreshid Ibrahim begins the narration by mentioning that upon arriving in Hong Kong, he went to a mosque where many people had gathered. From the loud voices, he could sense that there was an uproar and dispute.

When he entered the mosque and greeted everyone with “assalamu alaikum”, everyone looked serious and did not respond to his greetings. Many people had gathered around the khatib (imam) who was speaking from the pulpit. Some people were inside and others outside the mosque, nearly all of them Indians.

“And whoso kills a believer intentionally, his reward shall be Hell wherein he shall abide.” (Surah an-Nisa, Ch. 4: V. 94) The author states that he presumed there was a discussion about Shi‘a and Sunni divisions. The gathering lasted for more than two hours and after the adhan for the Asr prayer, everyone went to perform ablution. After the prayer, he asked the khatib about the details of the discussion that was held in the mosque, but the khatib refrained from telling anything.

The author then left the mosque and just outside, he found a man who knew Arabic. There, the author was briefed about the matter.

He was told that around 20 years ago, the Qadiani religious movement emerged in India and many people are joining it. One of the prominent figures of that sect (Hazrat Qari Ghulam Mujtaba [ra]) has been living in Hong Kong for a very long time and has converted many people. Now, they are claiming the mosque, saying: “We, too, have a right in the mosque; we are also Muslims.” With such arguments, they had appealed to the British Government, which had said that if the entire town’s population gathered to vote, the mosque would be handed over to the party getting the majority.

The author then mentions that the Muslims present in Hong Kong were predominantly Indian traders, with a majority being Isma‘ili Shi‘as and some Shafi‘i Sunnis. The imam followed the Hanafi school of thought. If they were to remain divided, it was feared that the Ahmadis would soon prevail by gaining a majority of votes. For this reason, the Sunnis and the Shi‘as gathered to confront the Ahmadis.

Thus, despite having disagreements, they unanimously decided to stand together in opposition to the Ahmadis.8 Hazrat Musleh-e-Maud (ra) has mentioned this travelogue of Abdurreshid Ibrahim in his paper for the 1924 Conference on Some Living Religions Within the Empire, and stated: “There is no regular mission in China, but a book named, The Muslim World [Aalam-i-Islam] printed at Istanbul in Turkish, written by a famous traveller, Sheikh Abdur Rashid Ibrahim, who is one of the learned men of Qazan [...] mentions that members of the Movement are to be found in that country also.”9

The dispute escalated Following this development, the dispute over the mosque escalated and hence, this situation initiated a correspondence between the British authorities in Hong Kong and the Indian Government. The Ahmadiyya Archive & Research Centre has been able to obtain this record.

AL HAKAM | Friday 12 june 2026 In a letter dated 26 June 1912, the Colonial Secretary in Hong Kong wrote to the Indian Government’s Home Department and forwarded a copy of a letter from the “Board of Trustees of the Mosque and Guardians of the Mahommedan Cemetery” in Hong Kong, along with some comments from the Deputy Superintendent of Police. The Colonial Secretary also inquired, “what the position of the followers of Mirza Ghulam Ahmed is in India, whether a similar situation to the one which has arisen here, has ever arisen in India and if so what action was taken in the matter by your Government.”10 The letter from the non-Ahmadi Muslims in Hong Kong mentioned Hazrat Qari Ghulam Mujtaba (ra) and wrote: “Mr. Gholam Mustapha [sic.] and the other Ahmediyyas had been publicly called upon to recant three years ago [in September 1909, when Abdurreshid Ibrahim visited Hong Kong] but did not do so. The Trustees of the Mosque and Guardians of the Cemetery acting on behalf of the Community, have decided to prohibit their use of the Mosque and the Mahomedan Cemetery.”11 The letter continues by narrating details of the meeting held at the mosque on 9 June 1912, which was also attended

by Ghulam Mujtaba Sahib (ra). It was stated that the majority had voted in favour of banning Ahmadis from the mosque and the cemetery.12 The Home Department instructed the Colonial Secretary that “pending reference to the Indian Government as to the status of the Ahmediyya Sect, the Government is not prepared to agree that these persons should be debarred

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from the use of the Mosque and Cemetery.”13 Thereafter, on 6 November 1912, the Home Department again wrote to the Colonial Secretary and said that “the Ahmadis have prescriptive right by reason of their recital of the Kalima to use Mahomedan mosques as individuals, if not as a sect.”

He concluded by stating: “So long as Ahmadis conduct themselves discreetly and inoffensively their exclusion from mosques and graveyards would not be countenanced, and the resolution adopted by the orthodox Mahomedan community at the general meeting in Hongkong appears to go further than anything attempted by their co-religionists here [in India].”14 In light of this order, the Colonial Secretary in Hong Kong sent a letter, dated 3 December 1912, to the Chairman of the Boards of Trustees of the Mosque and Guardian of Mohammedan Cemetery, and conveyed the Government’s order. Its copy was sent to Jamaat-e-Ahmadiyya as well.15

Ahmadiyya mission in Hong Kong, 1935 As evident from the above-mentioned incident and a brief introduction to Ahmadiyyat in Hong Kong, the Promised Messiah’s (as) message was spreading in Hong Kong as early as 1899.

With the spread of Ahmadiyyat in Hong Kong, the opposition was also intensifying. However, Hazrat Qari Ghulam Mujtaba (ra) faced the opposition with great courage and availed every opportunity to spread the message of Islam Ahmadiyyat.

In July 1921, the very first issue of The Moslem Sunrise

mentions “Mr. Ghulam Mujtaba (ra)” as a missionary in China.

A decade later, the formal mission was established in Hong Kong. After the launch of the Tahrik-e-Jadid scheme in 1934, Hazrat Musleh-e-Maud (ra) sent Sufi Abdul Ghafur Sahib Bhervi to Hong Kong, who reached there on 27 May 1935 and the Ahmadiyya Mission was established there.16

Endnotes

1 Risale-i Nur As the Model Text of Asian Value System, by Hee Soo Lee, Millah, Vol. V, No. 1, August 2005, p. 40 2 Ibid.

3 Alam-i-Islam, 1328 Hijri, Istanbul, pp. 588-590 4 Al Hakam, 21-28 December 1934, pp. 9-10 5 Ibid.

6 Muslims and Changing India, Trimurti Publications Private Limited, New Delhi, 1972, p. 107 7 “Ottoman Travellers’ Perceptions of the Far East in the Early Twentieth Century”, Mustafa Serdar Palabıyık, Bilig: Türk Dünyası Sosyal Bilimler Dergisi, Issue Number 65, Spring 2013, p. 289 8 Alam-i-Islam, 1328 Hijri, Istanbul, pp. 588-590 9 Ahmadiyyat or the True Islam, p. 7 10 “Position of Ahmadis in India”, National Archives of India, Home Department, Political – Branch A, Nov-1912, No. 46-47 11 Ibid.

12 Ibid.

13 Ibid.

14 Ibid.

15 The Review of Religions, Vol. 15, No. 7, July 1916, p. 268 16 Tarikh-e-Ahmadiyyat, Vol. 7, p. 246

Image: Title page of Alam-i-Islam

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opinion

Reflecting on faith, balance and raising children

parents strive, outcomes ultimately rest with Allah, and every child walks a path shaped by many forces beyond our control.

I write this as someone who’s still a work in progress. Humility does not mean lowering standards; it means holding ourselves to them first. I have had to reflect on my own habits. By speaking openly with my children, they have become respectful reminders for me to put my phone away during meals, conversations and before bedtime. I now make a conscious effort to keep my phone out of the bedroom altogether.

Rather than undermining parental authority, these moments have strengthened our bond. They signal to me that my children still want to share their lives with me, and that trust, once lost, is far harder to rebuild than to protect. They also learn something invaluable: their voice matters in their parents’ home. This becomes a training ground for the world, teaching confidence, communication and awareness of social cues.

It is difficult to tell children to disconnect when we ourselves remain constantly connected, scrolling through forwarded videos, unverified clips or endless social media content. How can I ask them to step away from screens if I am unwilling to do the same?

Rather than relying on force or punishment, we are called to lead by example, spiritually, emotionally and practically. Our presence, restraint and consistency become living lessons. Children notice far more than we think, and even small daily acts of integrity leave lasting impressions.

Building bonds through shared struggle

Masood Khan Detroit, USA Parents who migrate to a new country often face unique challenges. They come seeking better opportunities for themselves and their children, navigating unfamiliar societies while trying to preserve values from the world they left behind. Their intentions are noble, but the reality of survival often consumes their attention.

Faith begins at home Children follow examples, but even the best example does not guarantee outcomes; it only fulfils responsibility. If I tell my children to pray five times a day but fail to embody that practice myself, the lesson loses its impact. If I recite the Holy Quran without striving to understand it, yet expect them to engage meaningfully, frustration will arise and they will sense hypocrisy.

This principle extends beyond formal worship into the rhythms of everyday life.

Being regular in Friday prayers, listening attentively to the Friday sermon of Huzoor (aa) and then carrying one or two points from that sermon into a simple dinner table

conversation teaches children that faith is not confined to the mosque. It lives in our homes, our discussions and our choices.

Hazrat Mirza Ghulam Ahmad (as) explained that parents should provide a framework of guidance while trusting Allah to nurture the inherent goodness within their children. He stated: “The seed of goodness that is present in each of them, according to their nature, will flourish when the time comes.” (Malfuzat [English], Vol. 2, p. 182) Leading by example today also requires confronting an uncomfortable reality: every generation faces its own distractions. In ours, it is often the phone, but the deeper issue is the divided presence. A parent whose eyes are fixed on a screen at the dinner table, during conversations or moments before bedtime, signals absence, even while physically present. Children experience this as disengagement.

When a parent is absorbed in a screen, the child is left without the attentive presence through which confidence, self-worth and emotional security are formed. Over time, this absence can lead to frustration and distance, not because children are defiant, but because they feel unseen. Yet even when

Strong relationships are forged through shared effort and consistent engagement. In my home, we practise this intentionally. I participate in my eldest son’s love for reading and chess, while he joins me in physical activities. Choosing a challenging activity together, whether mental, physical or spiritual, builds discipline and connection.

Hazrat Musleh-e-Maud (ra) often described how his parents guided him through consistent spiritual instruction while trusting him to learn, struggle and mature. Their relationship was shaped by regular engagement, praying together and moral discipline, forming a shared journey.

As a child, Hazrat Musleh-e-Maud (ra) was frail and often unwell, with weak eyesight that made prolonged reading difficult.

Recognising this, Hazrat Hakeem Noorud-Deen (ra) adopted a compassionate method of instruction: he would seat him beside himself and say, “I will read and you keep listening.” In this way, what could have been a limitation became the very means through which his spiritual and intellectual foundations were strengthened. (Swaneh Fazl-e-Umar, Vol. 1, pp. 104-105) In worldly terms, the example of Andrew Carnegie comes to mind, who grew up in a modest immigrant family after relocating from Scotland to the United

States. His parents and siblings worked closely together, navigating hardship, labour and adaptation as a unit. That shared struggle instilled discipline, resilience and vision, values that later shaped his achievements and philanthropic outlook.

(The Autobiography of Andrew Carnegie and the Gospel of Wealth, 1920, Chapter 1-2) As the Holy Prophet (sa) taught: “[…] the most beloved deed to Allah is that which is regular and constant, even if it be little.”

(Sahih al-Bukhari, Kitab ar-riqaq, Hadith 6464) Just as we are commanded to establish five daily prayers to build a relationship with our living Allah, consistent presence and shared effort are essential in nurturing a relationship with our children.

Prayer The Holy Prophet (sa) said: “There are three supplications that will undoubtedly be answered: the supplication of one who has been wronged, the supplication of the traveller and the supplication of a father for his child.” (Sunan Ibn Majah, Hadith 3862) Prayer, paired with self-reform, aligns intention with action. The Promised Messiah (as) emphasised that parents must strive to reform themselves first, so that their prayers and conduct reinforce one another. (Malfuzat [English], Vol. 2, p. 182)

The evolving role of a father A father’s role evolves as a child grows. What begins as physical safety gradually becomes emotional security, moral guidance and spiritual companionship. At every stage, children are learning, not from what we say, but from what we do and how we show up.

In the earliest years, a father’s presence becomes a child’s first experience of safety.

Before words are understood, presence is felt. Calm consistency dissolves fear and builds trust. As awareness grows, children closely observe how challenges are handled and how people are treated. Integrity is learned from habits, compassion from tone and confidence from seeing a parent recover honestly after mistakes.

As identity forms, children need space to be heard. Fathers who listen without rushing to correct create an environment where children feel safe being themselves and comfortable with differences. They need an environment free from sarcasm or belittling remarks that quietly wound growing hearts.

When boundaries are tested, disagreement is not failure; it is training.

Children are learning how to assert themselves respectfully. Distance and constant criticism often push them toward validation without guidance. As independence approaches, children still measure themselves against their parents, even if silently. Growing with them rather than pushing them away helps keep their hearts connected to Allah as they navigate adulthood.

A child does not need a flawless father, only one who reflects, strives and continues to grow.

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Friday Sermon Mubarak Mosque, Islamabad, Tilford, UK

15 May 2026

The pinnacle of humanity: Humility in the life of the Prophet (sa) After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih V (aa) stated: We firmly believe and have complete faith that if there has ever been a perfect human being in this world, it was Hazrat Muhammad Mustafa (sa). Neither before him was there any human being as perfect as he, nor can there ever be after him.

The highest standards in fulfilling the rights owed to Allah the Almighty, fulfilling the rights owed to mankind and exhibiting every noble moral quality and every excellent human attribute were all perfectly embodied in the person of the Holy Prophet (sa). Whichever moral quality one may consider, the highest possible standard of it was found in him – a standard that no other human being possessed, nor possesses now, nor ever will possess.

Among these noble qualities and characteristics is the quality of humility and meekness, the most perfect example of which was found in the Holy Prophet (sa).

He also consistently advised his followers that a believer should always strive to make the quality of humility a permanent part of their lives.

Allah the Almighty instructed the Holy Prophet (sa) to proclaim this lofty moral quality in the Holy Quran with the words:

ُ ُ ْ َ َ َ َ� ُ ‫ُق ْ​ْل ِ​ِاَّن َ​َما َاَنا َبَ​َش ٌ​ٌر �ّ​ِّمْثُلُک ْ​ْم‬

“Say, ‘I am only a man like yourselves.’”

[Surah al-Kahf, Ch.18: V.111] Despite the fact that Allah the Almighty granted him the status of the Prophet who brought the final and perfect law, he was still commanded to announce: “Say that I am a human being, and a humble man.”

In this regard, I will present some ahadith and excerpts from the writings of the Promised Messiah (as), which demonstrate the manifestation of this moral quality on

various occasions.

The Promised Messiah (as) states: “There exists no example in the world of a perfect human being greater than our Noble Prophet (sa), nor can there ever be until the Day of Judgment.

“Then observe that despite being granted miracles of power and authority, the Holy Prophet (sa) was always accompanied by the spirit of servitude to God. (He remained a humble man and a humble servant), and repeatedly declared:

ُ ُ ْ َ َ َ َ� ‫ِ​ِاَّن َ​َما َاَنا َبَ​َش ٌ​ٌر �ّ​ِّمْثُلُک ْ​ْم‬

“[‘I am only a human being like yourselves.’]

“So much so that in the declaration of the Unity of God, he made the acknowledgment of his servitude an essential component, without which a Muslim cannot even remain a Muslim.

“Reflect deeply and reflect again. When the perfect guide’s own way of life teaches us that even after attaining the highest station of nearness to God, he never abandoned the acknowledgment of servitude, then for anyone else even to entertain such thoughts or ideas in their heart is utterly futile and meaningless.” (Report Jalsa Salana 1897, p.

140) The Promised Messiah (as) further states: “One should avoid empty boasting, arrogance, and conceit and should adopt humility and courteousness. Look, an example of the humility and courteousness of the Holy Prophet (sa), who was truly the greatest of all and the most worthy of reverence, is found in the Holy Quran.

“It is written that a blind man used to come to study the Quran with the

Holy Prophet (sa). One day the nobles of Mecca and the chieftains of the city were gathered around the Holy Prophet (sa) and he was engaged in conversation with them. As a result of being preoccupied in the conversation, the ensuing delay caused the blind man to get up and leave. Though this seemed like a minor incident, Allah Almighty revealed a chapter [in the Quran] about this. Upon this, the Holy Prophet (sa) went to his house, brought him back and, spreading his own blessed mantle, seated him upon it.

“The essential point is that it is incumbent upon those people in whose hearts dwells the grandeur of Allah to be humble and show humility, for they constantly quake and quiver before the self-sufficiency of God Almighty.” (Malfuzat, 2022, Vol. 10, p. 298) Thus, this is not merely an isolated incident mentioned in the Holy Quran or narrated by the Promised Messiah (as).

Rather, it is a lesson being imparted to us: that the Holy Prophet (sa) is the perfect model for you. If you truly claim to love him, then you too must strive to attain the highest standards of humility and meekness.

On one occasion, while drawing a believer’s attention towards the reality of humility and acting upon it, the Holy Prophet (sa) said – as narrated by Hazrat Ibn Abbas (ra): “Every human being has two chains attached to his head: one chain extending towards the heavens and another extending towards the earth. When a servant adopts humility and meekness, the angel holding the heavenly chain raises him upwards.”

In other words, when a person lowers himself in humility, Allah the Almighty grants him an elevated rank.

“But when he adopts pride and rebellion, the earthly chain drags him downward.”

(Al-Jami Li Shu’bil Iman, Bahyaqi, Vol. 10, Hadith 7791, Maktabatul Rushd, p. 456) The arrogant person’s deeds are no longer worthy of acceptance; in the sight of Allah the Almighty, he has fallen low, cast down upon the earth.

In another narration of Hazrat Ibn Abbas (ra) it is stated: “When a servant adopts humility, Allah the Almighty raises him up to the seventh heaven.” (Kanz-ul-Ummal, Vol. 2, Hadith 5717, Dar-ul-Kotob Al-Ilmiyyah, 2004, p.

49) Therefore, if we desire to attain nearness to Allah the Almighty, humility is an extremely essential quality for that purpose.

It is narrated from Hazrat Abu Hurairah (ra) that the Holy Prophet (sa) said, “Charity does not decrease from wealth in any way, and Allah does not increase a person through forgiveness except in honour (that is, forgiveness increases the honour of a person). And no one adopts humility for the sake of Allah except that Allah elevates him [in rank].” (Jami‘ at-Tirmidhi, Abwab al-birro wa s-silah, Hadith 2029) Thus, these are fundamental principles that have been outlined for a believer: charity and financial sacrifice do not reduce wealth; rather, they increase it. Therefore, remove from your hearts the misconception that financial sacrifice will cause your wealth to diminish. Forgiveness and overlooking faults do not strip away your honour; rather, they grant you honour. If people were truly to understand this reality, then many social disputes and conflicts in the world would be resolved. Furthermore, the Holy Prophet (sa) said, “By adopting humility, Allah the

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Almighty elevates a person”. The more one increases in humility, the greater the rank that will be bestowed to you by Allah the Almighty.

What were the standards of humility which the Holy Prophet (sa) set for himself?

It is narrated from Hazrat Anas bin Malik (ra) that a man once addressed the Holy Prophet (sa) saying, “O Muhammad (sa), O our chief and the son of our chief, O best among us, son of the best among us.” Upon this, the Holy Prophet (sa) said, “People!

Demand righteousness for yourselves, lest Satan mislead you. I am Muhammad, son of Abdullah, the servant of Allah and His Messenger. I swear by God, I do not like that you raise me above the rank which Allah has granted me.” (Musnad Ahmad bin Hanbal, Vol. 4, Hadith 12579, A’alam-ul-Kotob, Beirut, p. 394) Thus, the declaration which Allah the Almighty commanded him to make, he also proved through his practical example.

Another example of his extreme humility is found in a Hadith. Hazrat Abu Hurairah (ra) states, “I heard the Holy Prophet (sa) state: ‘No person will enter Paradise solely because of his deeds.’ The companions asked, ‘Not even you, O Messenger (sa) of Allah?’ He replied, ‘Not even me, unless Allah shrouds me with His grace and mercy.

Therefore, whatever deeds you perform, do them perfectly and perform them for the sake of attaining nearness to God. And none of you should ever wish for death.

If a person is righteous, perhaps he may continue to progress in righteousness, and if he is sinful, perhaps he may repent and make amends for the displeasure of Allah the Almighty.’” (Sahih al-Bukhari, Kitab almarda, Hadith 5673, Translation, Nazarate-Ishaat, pp. 45-46) Then in another narration, Hazrat Abu Said Khudri (ra) states that, “One should love the poor and needy, because I heard the Holy Prophet (sa) saying in his supplication:

ُ ْ َ ً ْ ْ ْ ْ َ َ� ً ْ ْ ْ ْ َ َ� ُ �ٰ َ ُ ‫اْحُش ْ​ْرِنِ ْ​ْی ِ​ِف ْ​ْی ُز ْ​ْمَرَ ِ​ِة‬ ‫َالّٰلُھَّم َاْح ِ​ِی ِ​ِنْی ِ​ِمْس ِ​ِکْیًنا َّو َا ِ​ِمْتِنِْی ِ​ِمْس ِ​ِکْیًنا َو‬ ْ ْ ‫اْل َ​َم َ​َساِکِْی َ​َن‬

“‘O Allah, keep me alive as a poor man, cause me to die as a poor man, and raise me among the company of the poor.’” (Sunan Ibn Majah, Kitab az-zuhd, Hadith 4126) Hazrat Abdullah bin Abi Aufa (ra) narrates, “The Holy Prophet (sa) used to constantly be engaged in the remembrance of God and did not indulge in futile matters.

He would prolong his prayers and shorten the sermon. He never thought ill of walking beside a widow or a poor person or of fulfilling their needs.” (Sunan an-Nasa‘i, Kitab al-jumu‘ah, Hadith 1415) Such was the level of his humility: his standards of worship were indeed lofty, but his humility was such that he would give complete time, patience, and attention to any poor person or widow who wished to speak to him.

Hazrat Anas bin Malik (ra) narrates, “Even a maidservant among the women of Medina could take the hand of the Holy Prophet (sa) and lead him wherever she wished in order to assist her with her difficulty.” (Sahih al-Bukhari, Kitab al-adab, Translation, Nazarat-e-Ishaat, pp. 489-490) It is narrated from Hazrat Anas (ra) that, “A woman who had learning difficulties said, ‘O Messenger (sa) of Allah, I need something from you.’ He replied, ‘O mother

of so-and-so, take me through whichever street you wish and I will assist you.’ Then he went with her along a path until she presented her issue and it was resolved.”

(Sahih Muslim, Kitab al-faza’il, Translation, Hadith 4279, Noor Foundation, p. 235) In some narrations, it is mentioned that this woman’s name was Umm Zufar, and that she was a maid of Hazrat Khadija (ra). She had a simple nature and perhaps had learning needs. Sometimes there are some who cannot understand things or they fail to comprehend certain matters. It was not the case that she was, God forbid, completely intellectually challenged; rather, she was of a simple nature. Despite this, the Holy Prophet (sa) cared for her feelings. (AlKawakib Al-Wahaj Sharah Sahih Muslim, Vol. 23, Maktaba Dar-ul-Minhaj, p. 155) In another narration, Adi bin Hatim (ra) states, “I set out to meet the Messenger (sa) of Allah and reached Medina. I entered the mosque and presented myself before the Messenger (sa) of Allah and met him with the greetings of peace. The Holy Prophet (sa) asked, ‘Who are you?’ I replied, ‘I am Adi bin Hatim.’ The Holy Prophet (sa) stood up and began taking him toward his home. On the way, an elderly woman approached and spoke to the Holy Prophet (sa) for a long time regarding her needs.

The Holy Prophet (sa) remained standing there for her sake.” Adi says, “I said to myself, ‘This man cannot be a king; kings do not stand like this for poor people. Kings do not possess such exemplary morals.’ Then the Holy Prophet (sa) took me into his home and picked up a thick cushion and placed it before me, saying, ‘Sit on this.’ (There was a cushion in his house, so he gave it to the guest.) I replied, ‘You should sit upon this cushion’. The Holy Prophet (sa) replied, ‘No, you sit.’ Eventually, I sat upon it while the Holy Prophet (sa) sat on the ground.

I thought to myself, ‘This is certainly not the way of kings. These are the ways of an extremely humble person.’” (Al-Sirah AlNabawiyyah, ib Hisham, Dar-ul-Kotob AlIlmiyya, Beirut, 2001, p. 854) The Holy Prophet (sa) expressed love and showed humility even towards children and would be the first to greet them.

Hazrat Anas (ra) relates that whenever the Messenger (sa) of Allah visited the Ansar, he would greet their children, pass his hand over their heads and pray for them. (AlSunan Al-Kubra, Nisai, Kitab al-manaqib, Hadith 8349, Dar-ul-Kotob Al-Ilmiyyah) Hazrat Ibn Mas‘ud related that on one occasion a man was brought before the Holy Prophet (sa), and as he spoke to him, such was the awe of the Holy Prophet (sa) that the man’s shoulders began to tremble. The Holy Prophet (sa) said to him: “Be at ease – I am no king. I am merely the son of a woman who used to eat dried meat.” (Sunan Ibn Majah, Kitab al-ati’mah, Hadith 3312) The Promised Messiah (as) said: “Look, the successes of our Holy Prophet (sa) were such that the likes of them are not found in any of the previous Prophets, yet as God bestowed all the more success upon him, he grew all the more humble. An incident is recorded that once a man was caught and brought to the Holy Prophet (sa). When the Holy Prophet looked at him, he was trembling and was terrified.

When he came close, the Holy Prophet (sa) asked him very gently and kindly, ‘Why are you so frightened? After all, I am also a human being like you, and I am the son

of a woman.’” (Malfuzat, 2022, Vol. 10, pp.

217-218) He was far above all outward pretence and show, and this is particularly evident in the account of his migration to Medina, which we have heard recounted many times.

It is related that when the Messenger (sa) of Allah arrived in Medina, the Muslims, upon hearing the news, sprang up and rushed to take up their weapons, going out to receive him at the plain of Harrah. He turned right with them and alighted with them in the quarter of Banu Amr bin Auf – and this was on a Monday, in the month of Rabi al-Awwal. Hazrat Abu Bakr (ra) stood to receive the people, while the Holy Prophet (sa) sat quietly. Those among the Ansar who had not yet seen the Holy Prophet (sa) came forward and began offering their greetings to Hazrat Abu Bakr (ra) – until the sun fell upon the Holy Prophet (sa). Hazrat Abu Bakr rose and shaded him with his cloak, and it was only then that the people recognised the Holy Prophet (sa). (Sahih al-Bukhari, Kitab-ul-Manaqib Al-Ansar, Hadith 3906, Translation Nazarat-e-Ishaat) It is narrated by Hazrat Ibn Abbas that he heard Hazrat Umar (ra) standing at the pulpit and saying: “I heard the Prophet (sa) say: ‘Do not go to excess in praising me as the Christians went to excess in praising the son of Mary. I am only Allah’s servant – say that he is His servant and His Messenger.’”

(Sahih al-Bukhari, Kitab ahadithi l-anbiya’, Hadith 3445, Translation: Nazarat-e-Ishaat) Similarly, Ali bin Hussain narrated from his father: “Love us for the love of Islam, for the Holy Prophet (sa) said to me: ‘Do not elevate my rank beyond what is right, for Allah made me His servant before He made me His Messenger.’” (Al-Mu’jim-ul-Kabir, Tabrani, Vol. 3, Hadith 2889, Maktabah Ibn Taimiyyah, pp. 138-139) The Holy Prophet (sa) said to love him on account of Islam.

Mutarraf related that his father told him: “I went to the Holy Prophet (sa) as part of a delegation from Banu Amir. We said: ‘You are our master.’ He replied: ‘The master is Allah, Blessed and Exalted.’ We said: ‘You are the most excellent among us in virtue and the greatest among us in beneficence.’

He said: ‘Say what you have to say, and do not let Satan embolden you.’” (Sunan Abu Dawud, Kitab al-adab, Hadith 4806) Such was the depth of his humility – he checked them immediately, saying: leave all of this aside. Such sentiments may arise within you and may linger on. State the purpose of why you came here and do not speak in this vain manner about me – even though the words of praise being used about him were words that could indeed be attributed to him.

Hazrat Rubbiy bint Mu‘awwidh ibn Afra said: “On the night of my wedding, the Holy Prophet (sa) came in and sat upon my bed just as you are sitting with me now. (She said this to the person she was narrating to.) At that moment, some of our young girls began to beat the drum and sing the praises of my forefathers who had been killed at the Battle of Badr, and in the course of these verses, one of the girls sang: ‘Among us is a Prophet who knows what tomorrow shall bring.’ The Holy Prophet (sa) immediately said: ‘Leave that and sing what you were singing before.’”

(Sahih al-Bukhari, Kitab an-nikah, Hadith 5147) That is, these words are wrong in that I know the unseen; in fact, the knowledge of

the unseen belongs to Allah alone.

Hazrat Abdullah narrated from the Holy Prophet (sa) that he said: “No one should say that I am superior to Jonah, son of Amittai.”

(Sahih al-Bukhari, Kitab at-tafsir, Hadith 4603). Despite being superior, he forbade such comparisons and expressed the most profound humility.

Likewise, Hazrat Anas ibn Malik (ra) relates that a man came before the Holy Prophet (sa) and said:

‫یا خیر البریہ‬ “O best of creation.” The Holy Prophet (sa) replied: “That was Abraham (as).”

(Sahih Muslim, Kitab-ul-Fazail, Hadith 4353, Noor Foundation) He was undoubtedly Khair al-Bariyyah – the best of creation – and the most exalted among all created beings, the most exalted among all the prophets too – yet with the utmost humility, he attributed that title to Prophet Abraham (as).

Another instance of his humility is recorded in the narration of Hazrat Umar bin al-Khattab (ra), who said: on one occasion a man called out to the Holy Prophet (sa) three times, and each time the Holy Prophet (sa) responded:

‫لبیک لبیک‬ “I am here, I am here.” (Majma AlZawaid Wa Manmba Al-Fawaid, Kitab alamati n-nabuwwah, Hadith 14224, Darul-Kotob Al-Ilmiyyah, Beirut, 2001) And when nearly all of Arabia had been brought under his banner, this conqueror of Arabia performed Hajj in the company of more than 100,000 Companions – yet such was his humility on that occasion that, as Hazrat Anas bin Malik (ra) relates, the Holy Prophet (sa) performed Hajj on an ordinary mount with a plain saddle-cloth worth no more than four dirhams – and not even that, for it was worth even less than that – it was a very simple cloth. And the Holy Prophet (sa) supplicated:

َ َ َ‫َاَل ٰ�ّٰل ُ​ُھ �َ​َّم َ​َح �َ​َّج ٌ​ٌة َلَا ِرَِی‬ ‫اَءِفِ ْ​ْی َ​َھا َ​َوَلَا ُ​ُس ْ​ْم َ​َعَۃ‬

That is, “O Allah, This is a Hajj in which there is neither display nor desire for renown.” (Sunan Ibn Majah, Kitab al-manasik, Hadith 2890; Al-Sirah AlHalabiyyah, Vol. 3, Dar-ul-Kotob AlIlmiyyah, Beirut, p. 361) The Promised Messiah (as), in praise and glorification of the Holy Prophet (sa), speaks of his names. He states: “The name Ahmad is the manifestation of jamal [grace and benevolence] and – in contrast to this – the name Muhammad is the manifestation of jalal [grandeur and eminence]. The reason for this is that inherent in the name Muhammad is the quality of being the beloved (that is, the beloved of Allah the Almighty) because having all praiseworthy excellences and possessing utmost beauty and all perfect praiseworthy excellences requires splendour, grandeur, awe and glory. (i.e., he possesses all perfect morals; this only happens when the Jalal of Allah the Almighty descends upon a person and a person manifests it, and also the lofty status is expressed). But inherent in the name Ahmad is the quality of falling in love because to praise someone demands humility, lover’s submissiveness, and meekness. This is verily called a jamali state, because it is filled with a deep love, and this condition requires humility and

AL HAKAM | Friday 12 june 2026 meekness.

“Our Holy Prophet (sa) was eminently lovable, which is required by the name Muhammad, (i.e., he was the beloved of God Almighty) because being ‘Muhammad’, encompassing all praiseworthy excellences – is what brings into being the state of being eminently lovable. And the Holy Prophet (sa) also possessed the best qualities of a lover [of God and humanity], which the name Ahmad requires; (i.e., the name ‘Ahmad’ requires that he possess the ability to love) for, it is essential that hamid [the one who praises] must also be muhibb [the one who loves]. A person can only truly and perfectly praise someone when he is in love – nay rather, he is passionately in love – and in order to be a lover and a muhibb, one needs to be submissive and humble. (To be passionately in love requires one to show humility; one cannot fall passionately in love simply by exerting one’s awe and influence.)

“This is precisely the jamali state necessary to realise the essence of Ahmadiyyah. The belovedness, which was inherent in the name Muhammad, manifested through the Companions. As for those who were insulting and rebellious, the jalal of being the beloved of God, subdued them.” (Arba‘in No. 4, Ruhani Khazain, Vol. 17, pp. 447-448) Since the Holy Prophet (sa) was the beloved of God, He manifested His jalal, and this was manifested through the Companions, whereby the enemy was annihilated.

Explaining this further, the Promised Messiah (as) states at one instance: “There is an underlying secret in the blessed names of the Holy Prophet (sa); Muhammad and Ahmad, each contain distinct excellences. The name ‘Muhammad’ demands characteristics of glory and majestic greatness because the name means ‘one who is praised immensely’, and it is the hallmark of the one who is loved because the one who is loved is praised. Therefore, this requires characteristics of glory and majesty.

In the same manner, the name Ahmad inherently bears qualities of a lover, because the lover is the one who offers praise. Thus, just as the name Muhammad, in its majesty and capacity of being a beloved, desires glory and grandeur, in the same manner, the name Ahmad, in its loving and devoted splendour, desires humility and meekness.

(This second name, Ahmad, manifests the attribute of humility and meekness.)

“The underlying secret in these names is that the life of the Holy Prophet (sa) has essentially been divided into two parts.

First, there was his life in Mecca, which spanned a period of thirteen years. The second part of his life was spent in Medina, which lasted ten years. During his life in Mecca, we see a manifestation of his name, Ahmad. During this time, the Holy Prophet (sa) engaged himself in weeping and crying before God Almighty day and night and would spend his time seeking divine help and in prayer (this was a time of extreme humility and meekness. Though these states persisted afterwards as well, but at that time only these characteristics were being manifested.) Anyone who is fully aware of the manner in which the Holy Prophet (sa) spent his life during this time knows that no lover has ever cried and wept so fervently in search of their beloved as the Holy Prophet (sa) did during his life in Mecca, nor will anyone ever be able to match him

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in this regard. (The Promised Messiah (as) is giving the example of how the Holy Prophet (sa) expressed being lost in his love for God Almighty. Though this was his state throughout his life, this was especially the hallmark of that period in his life.)

“Then, these lamentations of the Holy Prophet (sa) were not for his own soul, but due to his clear knowledge of the state of the world. The worship of God had disappeared completely. The soul and the inherent nature of the Holy Prophet (sa) was leavened by a faith in Allah the Exalted, which fostered within him pleasure and delight. The Holy Prophet (sa) naturally desired to fill the world with this pleasure and joy as well.

But when he cast a glance on the world, he found that their capacities and natures had been strangely deformed, and there were many difficulties and hardships at hand. In short, the Holy Prophet (sa) would weep and cry over this state of the world, and he did so to such an extent that he may wellnigh have lost his life. It is to this that the following words of Allah the Exalted allude:

ُ ُ َ� َ َ ْ َ� ٌ َ َ� ْ ‫َل َ َ​َعَّلَک َبَا ِ​ِخٌع َّنْف َ​َسَک َاَّلا َیَُکْوُْنْوْا ُ​ُم ْ​ْؤ ِ​ِم ِ​ِنْی َ​َن‬

“‘Haply thou wilt grieve thyself to death because they believe not.’

“This was the life of the Holy Prophet (sa) in which he humbly begged for divine grace and mercy, a life which showed a manifestation of his name, Ahmad.

During this era, the Holy Prophet (sa) was engaged in deep contemplation. The effects of this contemplation and prayer became apparent during life in Medina, when the name Muhammad was manifested.

(The first period of his life was his life as a manifestation of the name Ahmad, and his life in Medina was a manifestation of the brilliance of his name Muhammad. As mentioned before, it was also through the companions that the enemy was destroyed), as is evident from the following verse:

ُ َ َ​َ ُْ ََْ ْ َ ‫اَب ُک �ُ​ُّل َ​َج �َ​َّبا ٍ​ٍر َ​َع ِ​ِن ْ​ْی ٍ​ٍد‬ ‫َواْسَتْفَتُحْوا َوَخ‬

“‘And they prayed for victory, and as a result thereof every haughty enemy of truth came to naught.’” (Malfuzat, 2022, Vol. 2, pp. 62-63) During his life at Medina, when the enemy became fierce, it was at that time that the characteristics of the Holy Prophet’s (sa) name as Muhammad became manifest and every enemy was ruined and destroyed.

ُ َ َ​َ ُْ ََْ ْ َ ‫اَب ُک �ُ​ُّل َ​َج �َ​َّبا ٍ​ٍر َ​َع ِ​ِن ْ​ْی ٍ​ٍد‬ ‫َواْسَتْفَتُحْوا َوَخ‬

They prayed to Allah for victory, and as a result, Allah the Almighty granted them victory over the enemy and granted the Holy Prophet (sa) triumph over his enemies and destroyed them. At another instance, the Promised Messiah (as) states: “Hence, on various instances, wherever the humility and humbleness of the Holy Prophet (sa) may be seen to reach the heights of perfection, it appears that he was supported and illumined by the succour and light of the Holy Spirit in equal degree. The state of the deeds and actions of our Noble Prophet (sa) clearly demonstrates this. In fact, the sphere of his light and blessings is so vast that his manifestation and reflection can be observed to extend into all eternity.

(This example will be seen forever.)

“As such, all the bounty and grace of God Almighty that is being sent down in this day and age is received through obedience and subservience to none other than the Holy

Prophet (sa).

“I truthfully say and proclaim on the basis of my own experience that no one can perform true virtue, attain the pleasure of God Almighty, and be fortunate enough to receive the divine favours, blessings, insights, verities and visions that are bestowed upon one who purifies their soul to the highest degree, until they are lost in subservience to the Messenger (sa) of Allah.

Evidence of this is found in the Word of God Almighty Himself:

َ� َ �ٰ ُ ُ ُْ �ٰ ُ ‫ُق ْ​ْل ِ​ِا ْ​ْن ُکْن ُ​ُت ْ​ْم ُت ِ​ِح �ُ​ُّبْوْ َ​َن الّٰل َ​َہ َفاَّت ِ​ِب ُ​ُعْوِْن ِ ْ​ْی ُیُ ْ​ْح ِ​ِب ْ​ْبُک ُ​ُم الّٰل ُ​ُہ‬

“‘Say, “If you love Allah, follow me: then will Allah love you.”’ [Surah Aal-e-Imran, Ch.3: V.32] “I am a practical and living proof of this claim by God Almighty. (The Promised Messiah [as] says that he is a practical manifestation of this claim, due to his love for the Holy Prophet (sa) as a result of which he received the blessings of Allah the Almighty.) Recognise me in light of the hallmarks that represent the saints and beloved of God Almighty as established by the Holy Quran. Hence, the Noble Prophet (sa) possessed such perfect morals that even if an old lady took hold of his hand, the Holy Prophet (sa) would remain there listening to her attentively; and until she would leave him, he would not leave her.” (Malfuzat, 2022, Vol. 1, pp. 188-189) In one narration, the humility and simplicity of the Holy Prophet (sa) are described in the following manner. Hazrat Anas bin Malik (ra) relates that the Holy Prophet (sa) would visit the sick, attend funeral processions, ride upon a donkey – even though it was considered a very ordinary means of transport – and accept the invitation of a slave. On the day of Banu Quraizah, he was riding upon a donkey whose reins were made from rope fashioned out of date-palm bark, and whose saddle was likewise made from date-palm fibre.

In other words, it was extremely simple and modest. (Jami‘ at-Tirmidhi, Abwab aljana’iz, Hadith 1017) In another narration, Hazrat Uthman (ra) stated during a sermon: “By Allah, we remained in the company of the Holy Prophet (sa) both during journeys and while residing at home. The Holy Prophet (sa) would visit our sick, accompany our funerals, and remain with us in every circumstance and every matter.” (Musnad Ahmad bin Hanbal, Vol. 1, Hadith 504, A’alam-ul-Kotob, Beirut, 1998, p. 226) Similarly, Hazrat Abu Hurairah (ra) relates that the Holy Prophet (sa) said: “If I were invited to partake of a sheep’s foreleg or trotter, I would certainly accept the invitation; and if a sheep’s foreleg or trotter were sent to me as a gift, I would certainly accept it.” Thus, even the invitation of something very simple or a humble gift would be accepted by the Holy Prophet (sa).

(Sahih al-Bukhari, Kitab al-hiba, Hadith 2568, Translation Nazart-e-Ishaat) Hazrat Anas bin Malik (ra) narrates: “One day, the Holy Prophet (sa) was invited to a meal consisting of barley bread and aged fat, and he happily accepted the invitation.”

(Musnad Ahmad bin Hanbal, Vol. 4, pp.

610-611, Hadith 13531, A’alam-ul-Kotob, Beirut, 1998) In another narration, the simplicity of the Holy Prophet (sa) meals is described as follows. Hazrat Anas bin Malik (ra) relates that one day a tailor invited the Holy Prophet

(sa) to a meal he had prepared. Hazrat Anas bin Malik (ra) says: “I accompanied the Holy Prophet (sa) to that meal. Bread and a broth containing pieces of gourd and chunks of meat were placed before the Holy Prophet (sa). I observed the Holy Prophet (sa) searching around the bowl for the pieces of the gourd, leaving aside the meat.”

Hazrat Anas says, “From that very day onwards, I began eating and liking gourd.”

(Sahih al-Bukhari, Kitab a-buyu‘, Hadith 2092, Translation: Nazarat-e-Ishaat) Here, I would also like to mention something for our guests, as there is a lesson in this for them as well. During Jalsa days, especially in the Langar, some people occasionally complain, saying they should not be given potatoes but should only be given the meat in the Alu Gosht [potatoes and meat dish]. Therefore, always keep the example of the Holy Prophet (sa) in mind.

Food is prepared according to a proper measure and quantity, so one should partake of whatever is available and eat whatever may be offered, whether vegetables or meat, and eat it with contentment.

Another example illustrating the Holy Prophet’s (sa) consideration for the feelings of others and showing humility is found in the following narration. Hazrat Jabir bin Abdullah (ra) relates that the Holy Prophet (sa) took hold of the hand of a leper and had him eat out of the same bowl as him. Then he said: “Eat in the name of Allah, placing your complete trust in Him.” (Jami‘ atTirmidhi, Abwab al-ati‘mah, Hadith 1817) Similarly, Hazrat Usamah bin Zaid (ra) narrates that the Holy Prophet (sa) rode upon a donkey covered with a cloak made in Fadak, and he seated Hazrat Usamah bin Zaid (ra) behind him. He was not affected by who sat beside him. (Sahih al-Bukhari, Kitab at-tafsir, Hadith 4566) Hazrat Abdullah bin Abbas (ra) narrates that on the Day of Sacrifice, the Holy Prophet (sa) seated Fadl bin Abbas behind him upon the back of his she-camel. (Sahih al-Bukhari, Kitab Al-Istizan, Hadith 6228) Similarly, Hazrat Anas (ra) relates that when the Holy Prophet (sa) entered Mecca, people came forth to behold him. Due to his humility, his blessed head was lowered to the extent that it nearly touched the saddle of his camel. Surrounded by the people and despite the victory and the great number of Muslims, his blessed beard was lowered in humility to the extent that it touched – or was close to touching – the saddle. At that moment, he said:

َ ْ َ َ �ٰ َ ٰ ُ ‫َالّٰل ُ​ُہ �َّم ِ​ِا �َّن اْل َ​َع ْ​ْیَش َ​َع ْ​ْیُش اْلْٰاِخ ََِر ِ​ِة‬

“O Allah, truly the real life is the life of the Hereafter.” (Subul Al-Huda, Vol. 5, p.

226, Dar-ul-Kotob Al-Ilmiyyah, Beirut) One aspect of his justice, fairness, humility, and meekness was that he seated Usamah, the son of his freed slave Zaid bin Harithah, behind himself, despite the presence of the chiefs of the Quraish and the sons of Banu Hashim. (Sharah Al-Zurqani, Vol. 3, Dar-ul-Kotob Al-Ilmiyyah, Beirut, p.

414) The Promised Messiah (as) states: “The exaltation that is granted to the special servants of God Almighty is characterised by humility, whereas the exaltation of Satan is accompanied by arrogance; that is, it contains pride within it. Observe how our Noble Prophet, peace and blessings of Allah be upon him, lowered his head and prostrated himself upon the

Friday 12 june 2026 | AL HAKAM

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conquest of Mecca in the very same manner as he used to bow and prostrate during the days of hardship and tribulation, when in that same Mecca he was opposed in every possible way and subjected to persecution.

When he reflected upon the condition in which he had departed from that city and the condition in which he had now returned, his heart became filled with gratitude to Allah, and he fell into prostration.” (Malfuzat, 2022, Vol. 3, p. 260 [footnote]) It is mentioned in a narration related by Abdullah ibn Mas‘ud: “On the day of the Battle of Badr, one camel was assigned for every three men among us. Hazrat Abu Lubabah (ra) and Hazrat Ali (ra) were paired with the Holy Prophet (sa). When it came to the Holy Prophet’s (sa) turn to walk, the two companions submitted, ‘O Messenger (sa) of Allah, we shall walk in your place; please remain mounted.’ The Holy Prophet (sa) replied, ‘You are not stronger than I am in walking, nor am I less in need of reward than you both.’” (Musnad Ahmad bin Hanbal, Vol. 2, Hadith 4009, Alam Al Kotob, Beirut, 1998, pp. 116-117) In another narration, it is related that the Holy Prophet (sa) was once travelling with his companions and instructed that a goat be prepared for a meal. One person said, “O Messenger (sa) of Allah, I shall slaughter it.”

Another said, “I shall skin it.” A third said, “I shall cook it.” Thereupon, the Holy Prophet (sa) said, “And gathering the firewood shall be my responsibility.” The companions submitted, “O Messenger (sa) of Allah, we are sufficient for this on your behalf.” The Holy Prophet (sa) replied, “I know that you are sufficient for me, but I do not desire to appear distinguished among you, for Allah the Almighty dislikes that a servant should seek prominence among his companions.”

(Tarikh-ul-Khamis, Vol. 1, pp. 387-388, Darul-Kotob Al-Ilmiyyah, Beirut, 2009) He then arose and began collecting the firewood himself.

The humility of the Holy Prophet (sa) was always manifest at every occasion.

In another narration, Aswad relates that he asked Hazrat Aisha (ra) what the Holy Prophet (sa) used to do at home. She replied, “He would occupy himself in serving his family; that is, he would assist them in their household tasks. And when the time for prayer arrived, he would go out for prayer.”

(Sahih al-Bukhari, Kitab-ul-Azan, Hadith 676, Translation Nazarat-e-Ishaat) Thus, there is a lesson in this for those men who entirely refuse to assist in household affairs, thereby giving rise to complaints from their wives.

Similarly, Hisham ibn Urwah narrates from his father that a man once asked Hazrat Aisha (ra) whether the Messenger (sa) of Allah performed any work at home.

She replied: “Yes, the Messenger (sa) of Allah would mend his own shoes, sew his own clothes, and work within his home just as any one of you works in his home.” (Musnad Ahmad bin Hanbal, Vol. 8, Hadith 25855, Alam Al Kotob, Beirut, 1998, p. 313) This also makes evident that the Companions, following the noble example of the Holy Prophet (sa) would assist their wives in household matters. However, it should also remain clear that the primary

responsibility of taking care of the household rests with the wife, and this should not be misunderstood to mean that women are absolved of their own responsibilities.

Nevertheless, it remains the duty of men to assist and support them.

Likewise, another narration from Qasim states that Hazrat Aisha (ra) was asked what work the Messenger (sa) of Allah would do at home. She replied: “He was but a human being among human beings. He would dust his own clothes, milk his own goat, and attend to his own work himself.” (Musnad Ahmad bin Hanbal, Vol. 8, p. 507, Hadith 26724, Alam Al Kotob, Beirut, 1998) Another narration from Hazrat Abu Burdah includes, in addition, that the Holy Prophet (sa) would wear woollen garments, tether his own animals, and personally go to enquire after and honour his guests. He himself would extend hospitality to them.

He would wear all kinds of clothing, even coarse and rough garments, and his attire was marked by simplicity. (Dala’il AlNabuwwah, Bayhaqi, Vol. 1, Dar-ul-Kotob Al-Ilmiyyah, Beirut, 1988, p. 329) Hazrat Amir bin Rabi’ah narrates that a man said: “I once accompanied the Holy Prophet (sa) on the way to the mosque. During the journey, the strap of his sandal broke, so I took it in order to repair it. The Holy Prophet (sa) took the sandal back from my hand and said, ‘This is preferential treatment, and I do not like preferential treatment.’”

(Majma Al-Zawaid Wa Manmba Al-Fawaid, Kitab alaamat-ul-Nabuwwah, Vol. 8, Hadith 14232, Dar-ul-Kotob Al-Ilmiyyah, Beirut, 2001, p. 422) Hasanah bin Khalid (ra) and Suwa bin Khalid (ra) narrate that they both came into the presence of the Messenger (sa) of Allah, while he was engaged in repairing a wall or attending to some maintenance work in one of his houses. (Subul Al-Huda, Vol. 7, Darul-Kotob Al-Ilmiyyah, Beirut, p. 36) Thus, he himself would carry out work within his home with his own hands.

Likewise, Sahih al-Bukhari contains a detailed account regarding the construction of Masjid Nabwi [the Prophet’s Mosque].

When the she-camel of the Holy Prophet (sa) came to rest upon a piece of land belonging to two young boys, he said, “This place is suitable for us.” Although the boys were unwilling to accept payment, the Holy Prophet (sa) nevertheless paid them the price of the land. Thereafter, when the construction of the mosque commenced, he joined the people and began carrying bricks himself, personally participating in the labour involved in building the mosque.

(Sahih al-Bukhari, Kitab manaqibi l-ansar, Hadith 3906, Translation Nazarat-e-Ishaat) Similarly, Hazrat Bara ibn Azib (ra) narrates: “On the day of the Battle of the Trench, I saw the Messenger (sa) of Allah carrying earth, to the extent that the dust had covered the hair upon his chest.” (Sahih al-Bukhari, Kitab al-jihadi wa s-siyar, Hadith 3034, Translation Nazarat-e-Ishaat) Hazrat Anas ibn Malik (ra) relates: “One morning I brought Abdullah ibn Abi Talha to the Messenger (sa) of Allah, so that he may feed the newborn child with some honey with his blessed hand. I found

the Holy Prophet (sa) holding in his hand an instrument used for branding animals.” That is, a newborn was brought to give it honey, whilst the Holy Prophet (sa) was occupied with work. In his hand was an instrument with which marks were branded upon animals so that they could be identified, and the Holy Prophet (sa) was branding the camels set aside for alms. (Sahih al-Bukhari, Kitab az-zakat, Hadith 150, Translation Nazarat-e-Ishaat) His practice in every matter was that whenever there was an opportunity to do a task himself, he would do it, instead of calling on helpers.

In one narration, Hazrat Abu Umamah al-Bahili relates that the Holy Prophet (sa) came to us whilst leaning upon a staff.

When we saw him, we stood up. Upon this, the Holy Prophet (sa) said, “Do not do this as the Persians stand for their elders.”

We submitted, “O Messenger (sa) of Allah, pray to Allah for us.” The Holy Prophet (sa) prayed:

َ َ� ْ َ ْ َ َ َ� ْ َ� َ َ َ َ� َ َ ْ َ َ ْ َ ْ َ َ َ ْ ْ َ� ُ �ٰ َ ‫اَوَا ْ​ْد ِ​ِخْلَنا اْل َ​َجَّنَة‬ ‫َالّٰلُھَّم اْغ ِ​ِفْرَلَنا َواْرَحْمَنا َواْرَض َعَّنا َوَتَقَّبْل ِ​ِمَّن‬ َ� َ َ � َ َ ُ‫الَّناِرِ َ​َوَاَ ْ​ْص ِ​ِل ْ​ْح َل َ َ​َنا َ​َشْاَْن َ َ​َنا ُک ُ �َ​َّلُہ۔‬ ‫َوَنِّجَّنا ِ​ِمَن‬

“O Allah, forgive us, have mercy upon us, be pleased with us, accept from us, admit us into Paradise, save us from the Fire, and set all our affairs aright.”

The narrator says that it seemed as though we desired that the Holy Prophet (sa) should pray even more for us. The Holy Prophet (sa) then said, “Have I not gathered all things together for you?” Meaning that this was a most comprehensive prayer.

(Sunan Ibn Majah, Kitab ad-du‘a, Hadith 3836) Hazrat Musleh-e-Maud (ra) states: “The state of the Holy Prophet’s (sa) humility was such that upon his arrival he would prevent people from standing up for him and would say, ‘This is the custom of the Persians. I am not a king; rather, Allah the Almighty has made me a Prophet.’”

(Tafsir-e-Kabir, 2023, Vol. 15, p. 157) Thus, the Holy Prophet (sa) set such standards of humility the likes of which cannot be found anywhere else, and it is this very example that we should strive to follow so that we too may become recipients of the nearness of Allah the Almighty.

Whilst admonishing us in light of the example of the Holy Prophet (sa), the Promised Messiah (as) states: “In my view, this is an excellent method of attaining purity, and it is not possible to find a better method – namely that a person should not take pride or arrogance in any matter whatsoever, neither in knowledge, nor lineage, nor wealth. When Allah the Almighty grants a person sight, he perceives that every light which can deliver him from these darknesses comes only from heaven, and that man is ever in need of heavenly light. Even the eye cannot see until the light of the sun, which comes from heaven, appears. In the same way, that light which removes every kind of darkness and in its place produces the light of righteousness and purity, comes only from heaven. I say truly that man’s righteousness, faith, worship, and purity – all come from heaven, and this depends upon the grace of Allah the Almighty. If He wills, He may establish it, and if He wills, He may take it away.

Therefore, true understanding is that man should regard his self as crucified and utterly worthless and, falling at the threshold of the Divine, should seek the grace of Allah the Almighty with humility and meekness and should pray for that light of understanding which burns away the passions of the self and creates within him a light and a strength and fervour for good deeds.

“Then, if a person is granted a share of this grace and his heart is opened and illuminated, he should not become arrogant or proud on account of it. Rather, he should increase further in humility and meekness, for the more a person considers himself to be nothing, the more the manifestations and light of Allah the Almighty shall descend upon him, which will grant him strength. If a person holds this belief, then it is considered that, through the grace of Allah the Almighty, his moral condition shall become excellent. To consider oneself something in this world is itself arrogance, and this very condition develops within a person. Subsequently, such a state overtakes him that he curses others and considers them contemptible.” (Malfuzat, 2022, Vol. 7, pp. 59-60) Then the Promised Messiah (as) further states: “Man, who is but a humble creation, thinks himself immune from the consequences of his deeds, and as a result, pride and haughtiness develop within him.

Until a person regards himself as the most inferior in the way of Allah, he cannot attain deliverance. Kabir Bhagat Kabir, who was a Sufi poet in India, spoke the truth when he said: “‘It is my good fortune that I was born into a humble family, for I greet everyone. “‘Had I been born into privilege, how then would I have found God?’ “That is, all praise belongs to Allah the Almighty that I was born in a humble home; had I been born in a noble family, I would not have found God. Whereas people would take pride in their higher caste, Kabir, whose family would weave cloth, would reflect upon his own background and be grateful.

Thus, in each moment, man ought to analyse himself and reflect over how insignificant he is. What is his worth? Every human being, no matter how noble his lineage may be, if he truly reflects upon himself, then in one aspect or another – provided he possesses eyes to see – he shall certainly come to regard himself as insignificant and worthless before the whole universe. Until a person treats a poor and helpless old woman with the same morals that he shows, or ought to show, a person of high status and rank, and until he safeguards himself against every form of pride, arrogance, and haughtiness, he can never, ever enter the kingdom of God Almighty.” (Malfuzat, 2022, Vol. 5, p. 138) If one desires to attain Allah the Almighty, humility is an absolute necessity.

May Allah the Almighty enable us to understand the true reality of humility and to always keep before us the blessed example of the Holy Prophet (sa).

(Official Urdu transcript published in the Daily Al Fazl International, 5 June 2026, pp. 1-8. Translated

by The Review of Religions.)

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