Friday, 6 June 2025, Islamabad, UK: Hazrat Amirul Momineen, Khalifatul Masih Vaa arrived at the Mubarak Mosque in Islamabad, UK at 10:31 BST to lead the congregation in the Eid-ul-Adha prayer.
Following the Eid Salat, Hazrat Amirul Momineen, may Allah be his Helper, addressed the congregation and the many viewers of MTA International with his Eidul-Adha sermon.
After tashahhud, ta‘awwuz and Surah alFatihah, Hazrat Amirul Momineenaa recited the following verse of the Holy Quran and proceeded with the Eid-ul-Adha sermon.
the humble.
“Whose hearts are filled with fear when Allah is mentioned, and who patiently endure whatever befalls them, and who observe Prayer, and spend out of what We have provided for them.
“And among the sacred Signs of Allah We have appointed for you the sacrificial camels. In them there is much good for you. So mention the name of Allah over them as they stand tied up in lines. And when they fall down dead on their sides, eat thereof and feed him who is needy but contented and him who supplicates. Thus have We subjected them to you, that you may be thankful.
“Their flesh reaches not Allah, nor does their blood, but it is your righteousness that reaches Him. Thus has He subjected them to you, that you may glorify Allah for His guiding you. And give glad tidings to those who do good.” (Surah al-Hajj, Ch.22: V.3538)
“And to every people We appointed rites of sacrifice, that they might mention the name of Allah over the quadrupeds of the class of cattle that He has provided for them. So your God is One God; therefore submit ye all to Him. And give thou glad tidings to
Hazrat Khalifatul Masihaa said that these verses explain that true sacrifice isn’t merely sacrificing animals for the sake of it, rather the lesson that is imparted is that lesser things are sacrificed for greater ones. So just as animals are sacrificed for God the Great, in the same way if we are ever required to provide any sacrifice for God we should put ourselves forward.
The commandments given by God should be acted upon, as this is how we will reach the true standard of sacrifice. We should be ever ready to extend our necks for
the sake of Allah the Almighty. Huzooraa went on to explain that the meat that we distribute and the resulting blood that is spilled does not benefit God. What He wants is your taqwa (righteousness), that you remember to fear Him, and that you always stay aware of how to act upon His instructions to attain His pleasure.
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How was the night prayer of the Holy Prophetsa?
Hazrat Aswadra narrated that, “I asked Aishara, ‘How did the Prophetsa spend the night in prayer?’ She answered, ‘He would sleep during the first part of the night, then rise in its latter portion and perform his prayers. Afterwards, he would return to his bed. When the muezzin gave the call to prayer, he would rise swiftly; if he required a ritual bath, he would take it; otherwise, he would perform ablution and set out for the prayer.’”
(Sahih al-Bukhari, Kitab at-tahajjud, Bab man nama awwala l-layla wa ahya a-khirah, Hadith 1146)
In His Own Words
What is the Nature of Abu Bakrra?
What is the nature of Abu Bakrra? This is not the occasion for a detailed discus- sion and discourse on this subject, as much time would be required for such an exposition. To be brief, I shall narrate an incident. When the Holy Prophet, peace and blessings of Allah be upon him, made his claim to prophethood, Hazrat Abu Bakr Siddiq, may Allah be pleased with him, had travelled to Syria. On his return, he was still en route when he
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Hazrat Mirza Ghulam Ahmadas,
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 13-19 June
13 June
13 June 1897:
The Promised Messiahas replied to a letter of Hazrat Siddiqa Begum Sahibara, wife of Hazrat Qureshi Muhammad Usmanra, who was a devout Companion of the Promised Messiahas. She had the blessed opportunity of writing to Huzooras and receiving replies. In a letter on this day, Huzooras advised her to remain punctual in her daily prayers and to keep him informed. Huzooras prayed that Allah would keep her in the company of her loved ones and grant her a son with
14 June 1908:
On this day, Hazrat Khalifatul Masih Ira 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 Huzoorra was sent to Lahore for publication. Similarly, an important pamphlet by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra was also sent to Lahore. At the behest of Hazrat Khalifatul Masih Ira, the editor of Al Hakam announced this desire of Huzoorra
Huzoor
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).
16 June
16 June 2006:
On this day, while delivering his Friday sermon in Germany, Hazrat Khalifatul Masih Vaa emphasised the importance of building mosques and tabligh. Huzooraa also directed Jamaat Germany to build at least five mosques annually.
destroyed in Chak 39 DB, a village in Sargodha, Pakistan. (Daily Al Fazl, 6 March 2003, p. 2)
18 June
18 June 1913:
On this day, the Urdu newspaper, Al Fazl, was launched by Hazrat Mirza Bashir-ud-Deen Mahmood Ahmadra with the permission of Hazrat Khalifatul Masih Ira
To read this treasure trove, see: www.alfazl.com/
18 June 1961:
a long life. (Maktubat-e-Ahmad, Vol. 3, p. 385)
13 June 1980: Hazrat Khalifatul Masih III 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 Hazrat Khalifatul Masih III
To read more about this topic, see: ‘‘Ahmadiyya Educational Scheme’’ at (17 August 2018, pp. 3-4).
Tarikh-e-Ahmadiyyat, Vol. 3, p. 232)
14 June 1987:
On this day, Hazrat Khalifatul at the University of Zurich, titled “ Knowledge and Truth”. (Silsila , Vol. 4, p. 842)
On this day, Hazrat Sufi Ghulam Muhammad to establish the Ahmadiyya Mission in Mauritius. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 170)
For more details of his journey,
Ahmadiyyat in America and first Ahmadi missionary in Mauritius” at (16 December 2022, p. 12).
15 June 1955:
During his tour of Europe, Hazrat Musleh-e-Maud 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 women in Nuremberg at that time.
To read the Urdu text of this sermon, see: www.alislam.org
On this day, the foundation stone of the Nasir Mosque in Suriname was laid.
16 June 2008:
VOn this day, Hazrat Khalifatul Masih Vaa travelled to the United States of America. Huzooraa travelled from London to the United States and landed at Dulles Airport. Huzooraa reached the Bait-urRahman Mosque, the headquarters of the USA Jamaat, where he was given a warm welcome. (Al Fazl International, 18 July 2008, p. 16)
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)
19 June
19 June 1955:
17 June
17 June 1937:
Mr John Clark Archer (1881-1957), an American clergyman and academic, visited Qadian and had an opportunity to have an audience with Hazrat Musleh-e-Maudra. He discussed various Islamic issues with Huzoorra.
On this day, Mian Afzal Hussain, the then Vice-Chancellor of the Punjab University, visited Rabwah and addressed the convocation ceremony of the Talim-ul-Islam College. The Civil and Military Gazette published a detailed report on this event, along with some photographs, under the heading “Train Students to be Good Citizens – Talim-ul-Islam College Convocation”, on 21 June 1955.
For more details on this convocation, see “75 years of Rabwah: A glimpse into its early years”, at alhakam.org (22 September 2023, pp. 6-9).
19 June 2012:
Maud
He was a professor of religions at Yale University, USA. In those days, he was in Punjab, engaged in conducting research regarding Sikhism. After having an important meeting with Hazrat Musleh-eMaudra and visiting the Jamaat offices, he returned to Amritsar. (Tarikh-e-Ahmadiyyat, Vol. 7, p. 437)
17 June 1974:
During the anti-Ahmadiyya agitation in 1974, on this day, the crops belonging to Ahmadis were
During his tour of the USA, on this day, Hazrat Khalifatul Masih Vaa visited the Bait-un-Nasir Mosque in Columbus, Ohio. (“Head of Ahmadiyya Muslim Jama’at Continues Tour of USA”, www. pressahmadiyya.com)
Huzoor
Huzoor
Huzoor
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Huzooraa mentioned that in Pakistan, Ahmadis are barred from offering the Eid sacrifice, since the past few years. However, the purpose is taqwa, so even though we’re unable to sacrifice an animal on Eid, the important thing is that God is more concerned with our intentions. If our intention is that we want to offer a sacrifice in accordance with the commandments of God and to seek His pleasure, then God will accept that as a sacrifice.
There are many people who buy lots of animals to sacrifice, and make huge announcements about it. But is this really the true essence? Does God instruct those same people to put others through difficulty to attain His pleasure? Not at all. God’s Prophet, Muhammadsa said that whoever said la ilaha illallah (I bear witness that there is no God but Allah) is a Muslim – but what these so-called Muslims do is against the commandments of God about treating others well.
We should remember that these sacrifices are only to improve our taqwa and lead us closer to God. Whilst acting upon His commands, we should obey Him to the best of our abilities. Even if we aren’t able to sacrifice an animal on Eid, but we act on the rest of our teachings then God will accept the intention of that sacrifice, as He has explicitly mentioned that it’s not the meat of the animals that reaches Him (Surah alHajj, Ch.22: V.38). In light of this, we should focus on acting on God’s commandments.
Through these commandments, God has informed us that our true purpose is worship. This can only be done once huqooqul-Ibaad (the rights owed to mankind) are fulfilled. Huzooraa went on to explain that the other side of this, huqooqullah (the rights owed to Allah), consist of the five daily prayers, particularly in congregation at the mosque.
However, if for instance in Pakistan, Ahmadis are stopped from congregating at the mosques, then if there are places or houses where the conditions are not as harsh, Ahmadis should congregate there for their prayers. This way we’ll be able to find solace in God from our opponents.
Huzooraa went on to explain that in order to fulfill the rights of this sacrifice made on the day of Eid, we must fulfil the rights of our worship by falling in prostration to God, weeping like children and beseeching Him, in result of which He’ll listen to us and safeguard us from our opponents.
Huzooraa instructed the Ahmadis of Pakistan to particularly focus on this because God keenly listens to the supplication of the oppressed. (Jami` at-Tirmidhi, Hadith 3598) Hence, If we give due attention to this we will become the recipients of God’s blessings.
Salat (obligatory prayer) is not meant to just be a tick-box exercise, rather we should offer our prayers in a proper manner. If we do this then God will bless us so much that the obstacles created by our opponents will be removed.
Huzooraa emphasised that on this day, we should take an oath to increase the standard of our worship.
This also applies to others across Europe and other parts of the world where Eid is being celebrated.
In Pakistan, Ahmadis cannot offer Eid in congregation due to the authorities, whilst we [outside of Pakistan] are able to pray
feely. However, we shouldn’t let this cause despair. Huzooraa instructed Ahmadis in Pakistan to offer Eid prayers in their homes and to take an oath to fulfill the rights of God, and to worship in such a manner as if they are at the throne of God. This will result in God’s blessings and favours, so much so that the opponents will wither away.
To fulfil the standard of Salat and worship, we should make our utmost effort. Huzooraa explains that the Promised Messiahas has expounded on this philosophy (Al Hakam, 24 July 1902), in which he explains that there are two parts to worship, which are the fear and love of God.
The fear of God is such that it takes us towards the fountain of God, and that we are able to fulfil the rights of worship.
The Promised Messiahas went on to say that man should love God according to His due, by discarding the love of the world and making God the true beloved.
There are many ways to fulfil both of these huqooq (rights), but they are interlinked to the emotions of fear and love. It might seem like a strange thing to have both of these together, how can one love someone Who they fear? However, the fear and love of God is an entirely different philosophy.
The more a person fears God, the more his love for Him will increase and vice versa. This will take him away from vices and bring him closer to good deeds. In this way, both of these emotions are interlinked.
The Promised Messiahas said that to develop both of these emotions, Islam has established Salat (for fear), and Hajj (for love).
Huzooraa mentioned that these days people have gone for Hajj. This is a show of love [for God]. Although Ahmadis are generally barred from Hajj, many manage to go for Hajj anyway to partake in this endeavour.
Hence, because Salat increases our fear of Allah, to transform that fear into love, God instructed us to perform Hajj.
Hajj includes all pillars of love. A person adorns himself with less clothing than in ordinary circumstances, which is a sign of love, since we’re not concerned with what we’re wearing in that condition. This is like the example of a person who removes their clothing for their beloved. That’s a worldy person’s love – our love for God should be even greater. Other elements of the Hajj also emulate the emotion of love, such as the kissing of the black stone, and the sacrificing of animals which is the highest standard of love.
Hence, Hajj is performed to express this love, as is the sacrifice offered on Eid. Wherever we are stopped and obstacles are placed in front of us, God knows the condition of our hearts and of the standards of our worship. He will bring ease for us. And He will reward us for the worship we are being stopped from, since He is extremely generous.
If we attain the proper standards of worship and fulfill the due rights, we will reach a level of the fear of God which will then culminate into love. As we get closer to God, He will make our opponents disappear.
Our opponents desire to make us leave our faith, but those Ahmadis who have true faith in their hearts do not falter.
We should increase our worship. If we can’t sacrifice an animal, then wherever possible and to whatever degree, we should
worship God in our houses and prostrate to Him.
We should increase our worship to such a degree that it is an expression of the true fear of God. This will enable us to reach the highest standards of sacrifice.
We should also obey God’s command of helping the poor, since it’s not just about feeding ourselves and our neighbours. Where animal sacrifices are not possible, other sacrifices can be made to help the poor, for which the Jamaat provides platforms.
People should also help their friends and relatives in other countries who are not as well off. There are many Ahmadis who haven’t just sacrificed animals, but also given lots of financial sacrifice using their money as donations.
So even if we’re being stopped from one path of sacrificing, God has provided us with other routes. The Ahmadis of Pakistan are being stopped from these sacrifices, but in other parts of the world we should step forward and increase our tabligh (preaching) efforts, in line with God’s instructions. Whilst fearing him we should pray that he allows us to understand the true essence of sacrifice.
Huzooraa mentioned that these days the world seems to be heading towards destruction, and anything can happen at any time. At this time it is even more important to inform the world about the true path and call them towards God. This is also one of our obligations and a method of sacrifice. Goats and other animals aren’t the only way to offer sacrifice. Our time and money are also means of sacrificing, which should be done for the sake of faith.
Additionally, God instructs us to keep away from vices and bad environments. In this day and age, bad environments aren’t merely confined to physical gatherings, rather they include consuming harmful content on the internet, TV, and other digital platforms. This is not an issue limited to the youth, but even older people fall into this vice. If we partake in such things then sacrificing an animal on Eid won’t be of much benefit to us.
The spirit of sacrifice should be in accordance with that of Abrahamas, Hajraas and Ismail. Only in that case will it be considered a true sacrifice.
Living in this day and age, reaching such standards seems extremely difficult. There are so many distractions and temptations in this world, that keeping away from them and safeguarding yourself is also a sacrifice.
In Pakistan as well as other places, if people can’t offer animal sacrifice, they should increase their good deeds and sacrifice their desires.
Alongside the rights of God, the second aspect that needs to be fulfilled is the rights of mankind. These include the rights of parents, siblings, spouses, children, neighbours, friends, widows, elderly and even so far as the opponents – Muslims who oppose us claim it’s for the sake of Islam – but even if they consider us opponents, Islam instructs them to treat us with due rights. However, in places like Pakistan, by declaring us non-Muslims, Ahmadis are deprived of even many basic human rights.
In any case, orphans and the needy are also owed rights, as well as many others. But an observation of the current day general muslims shows that they are depriving many people of their rights. If we become like them in this regard and deprive others
of their rights, then what’s the difference between us and them?
Huzooraa stated that instead of becoming worried that we can’t offer sacrifices in Pakistan and not be able to pray at the Mosque, we should remember that despite these circumstances, as long as we fulfil the rights of mankind, that is also a form of worship and sacrifice.
We should increase our loyalty to God, and also improve in fulfilling each other’s rights. The Holy Prophetsa laid out the fundamentals of this teaching in a hadith:
“You see the believers as regards their being merciful among themselves and showing love among themselves and being kind, resembling one body, so that, if any part of the body is not well then the whole body shares the sleeplessness (insomnia) and fever with it.” (Sahih al-Bukhari, Hadith 6011)
This is the true standard of fulfilling each other’s rights, which the Prophetsa instructed us to give attention to. If we do this then we will be able to reach the level needed to attain the nearness of God.
Merely sacrificing an animal doesn’t please Allah. There are many paths which he has instructed us to take in this endeavour. If we take advantage of this, then we will reap His blessings.
Another hadith of the Holy Prophetsa reinforces this concept:
“None of you will have faith till he wishes for his (Muslim) brother what he likes for himself.” (Sahih al-Bukhari, Hadith 13)
This can’t be done without sacrifice. Amongst the ansar (helpers), their passion and connection to their brethren was to such a degree that they sacrificed everything for the muhajireen (emigrants). God liked this act so much that He mentioned it in the Holy Quran, and their example became immortalised till the day of judgement. In another narration, the Holy Prophetsa said:
“By Him in Whose Hand is my life! You will not enter Jannah until you believe, and you will not believe until you love one another. Shall I inform you of something which, if you do, you will love one another? Promote greetings amongst yourselves.” (Riyad as-Salihin, Hadith 847)
God has made this a path to heaven for us: The love between each other and the spreading of Salaam (greetings). If we truly understand this, then we can become true believers. Naturally, those who give Salaam to each other won’t bicker and argue since they’re spreading peace. Through this, we can reach the nearness of God.
Huzooraa explained that this can’t be done without sacrifice. If Ahmadis truly understand this then they will never deprive anyone else of their rights. This way, they will not only become heavenbound, but they’ll create a heavenly atmosphere in this life as well. We should aim to create such a beautiful heavenly environment, which even the opponents won’t be able to ruin. For this, we should become those who fulfil the rights of God and His creation, and foster love between us.
We should aim to fulfill these rights with utmost loyalty for the sake of God’s blessings. By doing this we make ourselves the recipients of God’s grace and reward, as well as a beautiful environment where everyone sacrifices for each other.
Huzooraa quoted the Promised Messiahas (Malfuzat, Vol. 3, 2022, p. 223) who explained that good deeds are only accepted when they are carried out with righteousness, otherwise they are not accepted. Life is like a piece of ice, even if you cover it manifold, it’ll keep melting. There is no guarantee of life, it keeps decreasing. If we are righteous then we will reach the nearness of God. In contrast, sometimes physical offerings won’t provide any benefit because they do not even reach God because there’s no taqwa involved.
Huzooraa explains that we should do all of our work for the sake of God. We should be humble and try to attain His blessings. Obeying God will help us attain them. Praying Salat, feeding the poor, sacrificing for the faith, treading on the path of taqwa will all make us the inheritors and recipients of God’s grace and pleasure. With the right intentions we’ll receive God’s rewards.
Huzooraa mentioned that the Promised Messiahas states:
“In the Jamaat our Holy Prophetsas created, everyone had a purified soul and every one of them had committed his life for the Faith. Not one of them led a hypocritical life. All of them discharged the rights of God and the rights of His creation. So, keep in mind that God desires this Jamaat to follow their example and wants this Jamaat to acquire the same colour. Anyone who lives a hypocritical life will ultimately be severed from this Jamaat.” (Malfuzat [English], Vol. 10, pp. 89-90)
In another place, the Promised Messiahas states:
“O company of people, do not be oblivious to this station, nor to the secret that is found in sacrifices. Let your sacrifices be like mirrors that reflect this reality. Do not disregard these advices, nor be like those who have forgotten their Lord and their death. A reference to this hidden secret has been made in the Word of our All-Sustaining Lord. The Most Truthful among the truthful says whilst addressing
His Prophet:
“[Say, ‘My Prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds’]. See how He has elaborated the meanings of the word nusuk [death] by the words mahya [life] and mamat [death]. By this elaboration, He has thereby pointed towards the reality of sacrifice. Hence – O wise ones – reflect upon this.” (The Revealed Sermon [Khutbae-Ilhaamiyyah], pp. 17-18)
The physical act of eating, inviting others over for meals, sacrificing goats etc. is not the true aim of sacrifice. We must understand the importance of this. Those who have not accepted the Promised Messiahas act on just the physical rituals and think that’s enough, whereas it isn’t. Purifying ourselves, fulfilling the standards of our worship and the rights of others will enable us to attain the true purpose of Eid.
Merely wearing nice clothes and eating good
food is not the true purpose.
Huzooraa instructed us to pray that may God make us amongst those who understand the true purpose of Eid.
He further reminded us to pray for the children of the martyrs in the sake of Allah, that He may enable them to understand that the sacrifices of the martyrs are not for worldly objectives but for the faith. Prayers for aseeran-e-rah-e-maula (prisoners for the sake of faith) are also needed. May the obstacles of those who are unable to offer animal sacrifices on Eid be removed. And may we become those who understand the true essence and spirit of sacrifice.
When this happens we’ll reach the level God wants us to reach and the true purpose of entering the bai‘at of the Promised Messiahas
Huzooraa then extended a hearty “Eid mubarak” to everyone and then delivered the khutba thania and led everyone in du‘a (silent prayer).
Yaqoob National Press & Media Department, Lajna Imaillah Canada
From 2 to 4 May 2025, Lajna Imaillah Canada hosted its annual Musleh-eMaud Volleyball Tournament, consisting of 16 teams representing members from regions coast to coast, including Brampton East, Brampton West, British Columbia, Calgary, Central East Ontario, Central West Ontario, Halton Niagara, Mississauga, Northern Ontario, Peace Village, Prairie, Quebec, Toronto, Toronto West, Vaughan and Western Ontario. Teams from British Columbia, the Prairies and Quebec joined the tournament for the first time ever. Over the course of the three-day event, over 1500 members gathered at the Tahir Hall gymnasium in Maple, Ontario. In the championship division, it came down to a best-of-three match between Peace Village and Northern Ontario – with Northern Ontario attempting to defend its title from last year. Ultimately, Peace Village took the prize home, but only after an intense challenge. Northern Ontario placed second and Mississauga took third. In Division II, Western Ontario took home the win, Brampton East placed second and Toronto West placed third. The team from the Prairie Region took home the prize for Best Team Attitude.
47th Jalsa Salana The Gambia held at Nusrat Senior Secondary School
Alieu Fatty Missionary, The Gambia
On 25-27 April 2025, Jamaat-e-Ahmadiyya
The Gambia held its 47th Jalsa Salana at the Nusrat Senior Secondary School, Bundung. This year’s theme was “Ahmadiyyat: The Renaissance of Islam.”
The Jalsa commenced with a special message from Hazrat Khalifatul Masih Vaa, read out by Amir Jamaat Gambia, Baba F Trawally Sahib. The Jalsa featured insightful speeches from prominent scholars and included the
live Friday sermon of Hazrat Khalifatul Masih Vaa. The Jalsa was also attended by various dignitaries, including the Vice President of The Gambia, Muhammad BS Jallow; Minister of Information, Dr Ismaila Ceesay; Minister of Digital Economy, Mr Lamin Jabbi; and several National Assembly Members and religious leaders.
Vice President Jallow expressed deep appreciation for the Jamaat’s role in national development, recalling his own personal support from the Jamaat during his student years. Honourable Sulayman Saho, National
Assembly Member for Central Badibu, also praised the Jamaat’s humanitarian efforts and called on the government to support its initiatives.
The Jalsa concluded with a closing address by Amir Sahib, who emphasised the moral upbringing of children, especially in light of the dangers posed by modern digital content. The session ended with a silent prayer. Over 6,000 people attended the Jalsa Salana from The Gambia and neighbouring countries.
International book fair held in Argentina
Marwan Sarwar Gill Missionary, Argentina
Jamaat-e-Ahmadiyya Argentina had the opportunity to participate with an exhibition in the International Book Fair of Argentina, which was held in Buenos Aires from 22 April to 12 May 2025. This is the most prestigious cultural event in Argentina and is considered one of the most significant book fairs in the world, with more than one million visitors each year. We had the opportunity to present at our stand the translation of the Holy Quran in various languages and different Islamic literature in the Spanish language.
During the book fair, thousands of people were introduced to the true Islamic teachings and the advent of the Promised
Messiahas. A special exhibition was prepared about the efforts of Hazrat Khalifatul Masih Vaa as a global voice and champion for peace. Furthermore, two conferences were held during the Book Fair: The first one was an interfaith session in which the importance of dialogue and mutual respect was highlighted. Whereas the second one was on “Islam: A religion of peace” and several aspects were covered to underline the relevance of the Islamic principles in our day and age.
The International Book Fair has in the past turned out to be a very efficient platform to convey our message: Many of our current members were introduced to the Jamaat during the same event, and also this year, many visitors left their personal details to continue staying in contact with
us to find out more about Islam. Likewise, it was a precious opportunity for our members, old and young, men and women, to engage actively in their responsibility to convey the message of Islam Ahmadiyyat to the rest of the society. The missionary of Jamaat-e-Ahmadiyya Bolivia and a local Bolivian mu‘allim had also joined us during this three-week period.
From the markaz
Personal connection is the key to progress: Members of Germany’s national amila receive guidance from Huzoor
Islamabad, Tilford, UK, 31 May 2025: The national amila of Jamaat-e-Ahmadiyya Germany was blessed with a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The meeting commenced with a silent prayer led by Huzooraa, after which the proceedings began.
Amir Sahib Germany, Abdullah Uwe Wagishauser, introduced the amila members, noting that both previous and new members were present, with the exception of one who was unable to attend due to illness. He mentioned that there was one new addition to the amila, the Secretary Nau Mubai‘een, who then introduced himself.
Hazrat Amirul Momineenaa instructed that the new Missionary-in-Charge should assume his responsibilities immediately upon his return to Germany.
Guidance for various departments
Throughout the meeting, Huzooraa addressed various secretaries, offering tailored advice and strategic direction for their respective departments.
Addressing the new Secretary Ishaat, Huzooraa acknowledged the good work done previously and encouraged him to advance it further. The secretary requested prayers. Huzooraa replied, “Yes, but the work is something you yourselves have to do.”
Huzooraa then spoke with the Secretary Tahrik-e-Jadid and said he knew how to perform his duties, but advised, “You need to learn more.”
Huzooraa then imparted a pivotal piece of advice for all office-bearers, stating:
“The real issue is what I said to the delegates and office-bearers at the Shura. You do get the work done, but you should not take personal credit for any task. Instead, you should consider it a grace of Allah the Exalted. Every night before sleeping, each office-bearer should reflect and assess whether the work they did, the work they intended to do and their thoughts were in accordance with the commandments of Allah the Exalted and for His pleasure, or merely for show. I also mentioned this in that [Shura address]. If you conduct this daily review, you will realise how much work we do to showcase our performance and how much we do to attain the pleasure of Allah the Exalted. The performance itself should also be for the sake of attaining God’s pleasure. This is a very important matter. I know that many office-bearers, for instance, do not fully act upon the tahrik for supplications that I had initiated.”
Huzooraa asked how many of them act on this guidance and stressed that this is something that must also be taught to those who work with them and under them in the local jamaats, as these are fundamental
principles they must follow.
Huzooraa continued: “The rest, Tahrike-Jadid or Chanda Aam contributions will continue to come, Secretary Maal’s financial requirements shall continue to be met, Amir Sahib’s worries will also be alleviated; that is not an issue, these ups and downs are a part of life. However, the essential thing is that there should be loyalty and humility; these are the two fundamental things that everyone should remember.”
Speaking with the Secretary Talim, Huzooraa asked if he works according to the rules, to which he replied that they try to. Huzooraa enquired about his coordination and cooperation with the Amir Sahib and other departments, which the secretary affirmed.
In his remarks to the Secretary Nau Mubai‘een, a convert of Turkish descent, Huzooraa stressed that nurturing new members is no simple task. Converts, he observed, span diverse backgrounds: German, Arab, Bosnian, Pakistani, Afghan, Turkish and other European nationalities. A tailored programme must therefore address their individual habits while remaining firmly rooted in Jamaat traditions and Islamic teaching. Huzooraa instructed the Secretary to compile a complete register of all converts from the past few years, classifying them by motivation: those who embraced the Jamaat out of conviction, those who joined through marriage, those already
familiar with religion and those requiring instruction from the very beginning. He emphasised that this demanding task calls for a carefully structured plan, prepared in consultation with the Amir, the Secretary Tarbiyat and the Missionary-in-Charge and then implemented methodically.
In a light-hearted moment while speaking to another amila member whose name included “Choudhary,” Huzooraa asked, “Are you more of a ‘choudhary’ (chief) or more of a ‘khadim’ (one who serves)?” The member replied, “More of a khadim.”
Addressing a missionary who is also serving as a national amila member, Huzooraa said:
“The work of a missionary, apart from the duties of his department, is to present his personal example. A murabbi or a muballigh, even if he becomes a secretary, is still a missionary. And people’s attention is drawn towards a missionary; therefore, you are not just a secretary. So, always keep this in mind and set an example for the people; your prayers, your nawafil, your supplications, your lifestyle, your morals, your conduct, your speech – all these things should be an example for the people.”
To the Secretary Maal (Expenditure), Huzooraa instructed, “It is your job to keep the expenses within the budget. Make an effort for this.”
Addressing the Secretary Maal (Income), Huzooraa provided detailed guidance:
“You should contact the relevant finance secretaries of the jamaats and also contact the members directly. Then, you should motivate those who are well-off but do not pay their chanda according to the prescribed rate and persuade them to pay correctly according to their income. The poor generally give, but even with them, you should try to ensure that people are not dishonest. If their circumstances do not permit and they need an exemption from payment or wish to pay at a lower rate, they should seek formal permission in writing. However, the task of tarbiyat regarding income is also essential. For this, seek help from missionaries and the secretaries of Tarbiyat and also from the respective jamaats. Then, prepare the budget. If the tarbiyat is done correctly, your work will become easier. Therefore, in addition to inspectors, you will need to form a team to draw attention to this matter. Seek help
from missionaries as well, so that they too remind [people]; when they repeatedly draw attention to it, it has an effect.
“Sometimes, the thought arises in some people’s minds that missionaries are drawing attention to this because they are paid employees of the Jamaat. Eradicate this notion from people’s minds. This is the responsibility of the Missionary-in-Charge and the Secretary Tarbiyat as well; this also needs attention.
“What people give, they should give for the sake of Allah the Exalted and for the purification of their wealth. I mentioned this yesterday as well. Instil these things in people and create the true spirit of financial sacrifice in them; then they will continue to make sacrifices despite inflation. There is inflation here [in the West], but the situation is not like in Pakistan or Africa, yet people there still give and make sacrifices. Here, the conditions are much better in comparison.”
Huzooraa directed that any exemption be kept to a bare minimum; members ought not be permitted to discharge merely a quarter or half of their due contribution, let alone be excused altogether. Priority, he emphasised, must first be given to recovering outstanding arrears, while simultaneously devising and implementing a forward-looking plan to ensure systematic collection thereafter.
Addressing another secretary, Huzooraa advised:
“Your issues are often presented. Presenting problems is not the main task; the real task is how to solve them. You sometimes start thinking about other issues. [...] You should work according to the responsibilities assigned to you within your rules.”
Speaking with the Secretary Tabligh, Huzooraa asked, “Are the Tabligh reports you send accurate, or do you compile them while sitting at home?” The secretary responded that they try to avoid any exaggeration and that before a bai‘at, they arrange a meeting for the new convert with a missionary to ensure their conviction and the report is sent to Huzooraa accordingly. Huzooraa emphasised the need to avoid ambiguity.
Upon this, Amir Sahib clarified, “Now, I personally check every bai‘at report and now every applicant writes the letter in their own language so that we understand their personal motives better.” Regarding the bai‘at target, the secretary stated that their consolidated target, based on the targets from individual jamaats, is 700.
In response, Huzooraa advised the formation, or revitalisation, of an active Tabligh Committee, with the Missionaryin-Charge and all the others playing their respective roles in it too. The task, he reminded them, demands a coordinated team effort rather than the labour of a single individual.
Addressing the newly appointed Missionary-in-Charge, Huzooraa said:
“Plan your new assignment afresh. See what tasks are to be assigned to the missionaries and how you will get the work of Tabligh from them, how you will get the work of Tarbiyat from them and how you will get them to assist in other departments. And in meetings, what targets are to be assigned to them and for the targets given, you should take a regular monthly report from them on what they have accomplished, whether they have worked according to their target or not. Then, where there are shortcomings, [see as
to] why they are there. Share the good work of efficient and diligent missionaries with each other in your meetings, so that others can benefit from what they did that others did not. Instil confidence in the missionaries themselves and also make them realise their responsibility.”
To the Secretary Amoor-e-Ammah, Huzooraa instructed:
“Establish a department within your own that also deals with reconciliation. When a matter goes to Qaza, you cannot interfere there, but before it goes to Qaza, you can try to bring about reconciliation. [...] Just as the Missionary-in-Charge and missionaries or the Tarbiyat Department can make efforts, similarly, the Amoore-Ammah Department can also try to reconcile matters that come to its attention.”
Huzooraa urged the Secretary Tarbiyat to revitalise the department so thoroughly that it becomes the helper of other departments such as Amoor-e-Aamma, Maal and the other offices. He should regularly meet the local secretaries.
Huzooraa also emphasised the importance of personal contact with individual members of the Jamaat. He said that if they could speak directly to even half the members of the Jamaat individually and personally, many problems would fade and the efforts must not only be limited to office work.
He told the Secretary to visit Jamaats that send good reports and check whether life on the ground matches what is written. Where complaints arise, the Secretary should decide whether they are genuine or merely habitual grumbling.
Huzooraa also reminded the Missionaryin-Charge to make similar checks about missionary reports by visiting jamaats
Huzooraa enquired from the Secretary Waqf-e-Arzi & Talim-ul-Quran whether they would achieve their target this year and said:
“Go to the people, train them, draw the attention of the relevant secretaries and also make individual contact with members. When attention is drawn from the Centre, it has an impact. When you draw their attention, they will say that the secretary from the Centre has written to them personally. Therefore, involve the various auxiliary organisations: Ansarullah, Khuddam-ul-Ahmadiyya and Lajna. [...] And it’s not that one or two days are dedicated, but waqf-e-arzi should be for at least ten days, although the initial condition was for two weeks.”
Advising the Secretary Wasaya, Huzooraa instructed to tell musis that they should pay their dues according to their income. “Either do not do wasiyyat or pay accordingly; there is no compromise in wasiyyat.”
Advising the Secretary Ziafat, Huzooraa remarked that he should have stayed at Baitul Futuh during his visit, so that, “you would have been told of their Ziafatrelated shortcomings and you too would have become aware of them, giving you an opportunity to rectify your own. And some issues would have been pointed out to us as well, providing an opportunity for improvement here.”
An Additional Secretary Jaidad for the 100-Mosques Project gave an update, stating they now have over 85 properties, including 60 purpose-built mosques. Huzooraa raised the issue of complaints from
some jamaats who have raised funds but are still awaiting the construction of a mosque. Amir Sahib clarified that they always fulfil their promises, but delays can occur when jamaats propose projects that are excessively costly. Huzooraa then asked for an update on the mosque project in Heidelberg, which the relevant secretary provided.
While reviewing international affairs with the Secretary Umoor-e-Kharijiyyah, Huzooraa reflected on Germany’s evolving stance towards Israel’s actions in Palestine.
Huzooraa noted that, two days earlier, the German Chancellor had acknowledged that the country’s history makes open criticism of Israel difficult, yet had nevertheless urged Israel to curb its current military actions.
The Secretary Umoor-e-Kharijiyyah reported that the Jamaat raises the matter in every political meeting and across social media, but most governments continue to export arms to Israel. Huzooraa observed that Spain has already suspended such exports and urged Germany to adopt a similar stance, emphasising that historic guilt should not prevent present-day Germans from condemning injustice.
The Secretary Umoor-e-Kharijiyyah informed Huzooraa:
“Among all Muslim organisations [of Germany], only Jamaat-e-Ahmadiyya is the one that has spoken first on the issue [of Palestine] and has spoken most clearly and explicitly. And just a few days ago, a Member of Parliament acknowledged and accepted that Jamaat-e-Ahmadiyya was the first to raise its voice on this matter.”
Huzooraa then spoke with the Missionary-in-Charge again, instructing him that he would have to, together with Amir Sahib, devise a policy on how and where to utilise the upcoming missionaries Huzooraa mentioned that someone had recently raised criticism at a Jamaat gathering about trained missionaries being placed in office roles. Huzooraa said this should have been addressed by explaining that this is not a new scheme. He said that even at the time of Hazrat Khalifatul Masih IIra, he had stated that we should have such missionaries who, after being educated and trained in Jamia, are appointed in offices instead of recruiting clerks, so that they have religious knowledge and also work with the spirit of a life-devotee. So, this is an old scheme of Hazrat Musleh-e-Maudra. So, this is not something new.
During his discussion with the Secretary Rishta Nata, Huzooraa observed that some members claim Islam permits marriage with the People of the Book, yet asked how one could marry those who, though they claim to be among the People of the Book, subscribe to the Trinity and thus commit shirk. He directed that this theological distinction be taught systematically through Khuddam-ul-Ahmadiyya, Ansarullah, Lajna Imaillah, the Tarbiyat Department and the missionaries.
Turning to practical duties, Huzooraa reminded the department that it must counsel families, assist them and actively propose suitable matches for both boys and girls. He called for well-structured gatherings in which prospective families may meet under supervision, receive guidance and settle arrangements within an organised scheme.
The Secretary reported that two initiatives are already in place: a general
“Meet and Greet” programme and individually arranged introductions. The team visits local jamaats, invites interested families for private consultations and suggests appropriate matches.
Huzooraa instructed that the department work closely with Lajna Imaillah to understand the concerns and expectations of prospective brides. If a woman seeks direct advice, the Secretary may meet her, but never alone; a second person must always be present. He further emphasised strict confidentiality: personal details are not to be disclosed and the same discretion must be observed by Amoor-e-Ammah, the missionaries and all other office-bearers to safeguard the trust of Jamaat members.
General questions
Huzooraa then invited anyone to ask any questions. A secretary asked if the Jamaat could write on behalf of members who are shy to write directly to Huzooraa to request permission to pay a lower rate of chanda Huzooraa granted permission and added:
“In my opinion, the majority of people are generally more hesitant to say something in front of their office-bearers than in front of me. But in any case, there are still such people who are closer to you, so it is fine, you may ask and inform me.”
Amir Sahib Germany highlighted the challenge of engaging young, well-educated Ahmadis and bringing them closer to the Jamaat, stating it is a difficult struggle for which they need guidance. Huzooraa replied:
“These are the challenging issues. You have to face them. Try to involve all the auxiliary organisations; Lajna, Ansar, Khuddam and your Tarbiyat Department as well as your missionaries, the murabbis They should all work together and make a concerted and consolidated effort. This way, you can bring them close to the Jamaat. Some of them have some grievances against their local office-bearers. Some have only their worldly desires, some have their problems and issues because of their family matters. So, you will have to [find] out what the cause of it is and then do accordingly. Every person needs a different treatment. You cannot give paracetamol to a typhoid patient or a simple [antibiotic] to a cancer patient. Every person needs a different treatment and you will have to find out what kind of treatment a person needs. This way, you can rectify all the problems.”
In response to Amir Sahib’s request for special prayers for the amila to become excellent examples, Huzooraa said:
“You should also pray for yourselves. [...] I have been asking all the time that every amila member should pray two nawafil for their departments. [...] And if you are determined, you will do it. If you realise its importance, obviously you will do it.”
Another secretary asked if they could give donations to non-Ahmadis for the construction of their mosques. Huzooraa advised, “Why? If you are not going to pray behind them and if they are speaking against you, why should you? If they do not believe in the Imamas of the Age, then why should we offer our money for their mosque instead of our own? Anyway, it is not a sin, but it is better to avoid it.”
The meeting concluded with a group photograph with Huzooraa
(Summary prepared by Al Hakam)
‘Work to seek Allah’s pleasure’: Amila of France’s Sector 78 Jamaat meets Huzoor
Islamabad, Tilford, UK, 1 June 2025: The amila members of the Sector 78 Jamaat in France were granted a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The meeting commenced as Huzooraa arrived, greeted the attendees and led them in silent prayer. Huzooraa then turned his attention to the local president, Muhammad Belarbi Sahib, to begin the proceedings.
Review of Jamaat activities and targets
Hazrat Amirul Momineenaa enquired about the local Jamaat’s composition. It was reported a total of 121 Ahmadis, with 67% being of Moroccan and Algerian descent and the remainder of Pakistani origin.
Huzooraa then delved into the Jamaat’s tabligh efforts, asking about their annual bai‘at target. Upon learning the target was five new converts, Huzooraa advised that this figure was too modest. He counselled that even if each of the amila members present were to bring one person into the fold of Ahmadiyyat, the number would surpass the current target. Huzooraa emphasised the necessity of setting ambitious goals and formulating proactive programmes, cautioning that without such ambition, the mission of spreading Ahmadiyyat would take centuries.
Following brief introductions from the General Secretary and the Qaid Majlis Khuddam-ul-Ahmadiyya, Huzooraa addressed the Secretary Ishaat, enquiring about the publication of any local periodical. The secretary explained that while they organised reading sessions after prayers and distributed some literature at stalls, they lacked a dedicated centre and were only able to hold prayers four times a week in a garage. In response, Huzooraa reminded him that offering prayers five times a day is obligatory.
The Assistant Secretary for Tahrik-eJadid and Waqf-e-Jadid was asked if all Jamaat members were participating in these schemes. He reported that 50 members had made promises, with 42 having fulfilled them. Huzooraa advised that children should also be included in these blessed schemes.
Addressing the Secretary Tarbiyat, Huzooraa stressed the importance of encouraging members to attend prayers regularly. He noted that with 121 members, it should be feasible to arrange a salat centre, even within someone’s home.
During the discussion with the Secretary Maal, Huzooraa also enquired about the number of musis. This led to an exchange with the Secretary Wasaya, whom Huzooraa encouraged to increase the number of members participating in the scheme.
The Secretary Ziafat was asked about opportunities for providing hospitality. He explained that food is organised for guests during tabligh events.
Finally, Huzoor-e-Anwaraa spoke with the Secretary Umoor-e-Kharijiyyah, asking about his personal contacts with councillors, politicians, government officials
and academics, etc. The secretary affirmed that he maintained good relations with such figures. Learning that the secretary was a native Frenchman, Huzooraa remarked that this could be particularly beneficial, advising him to leverage this to build stronger relationships with neighbours and local officials.
Project for a new salat centre
A member of the amila presented a report on a project to acquire a property for a dedicated salat centre. He explained that the plan was to purchase a house in the city and convert it into a prayer centre, with the aim of completing the purchase in June.
Huzooraa enquired about the accessibility of the proposed location. The secretary confirmed that its location was convenient for over 60% of the local Jamaat members. Huzooraa then asked about the financial plan and timeline for the purchase. The secretary reported that significant efforts had been made during the month to encourage financial sacrifices for this cause. The total cost of the property is 270,000 euros, of which 37,000 euros has already been collected from the local Jamaat. Huzooraa noted that 233,000 euros were still outstanding and enquired whether the national Jamaat headquarters would be providing a loan to cover the shortfall. The secretary acknowledged that further efforts were required.
Huzooraa asked if the local members had the financial capacity to purchase the property. The secretary opined that while it might not be possible within a month, it was certainly achievable over a few years, though the desire to acquire the centre immediately was strong in order to meet the objectives set by Huzooraa
In response to a question from Huzooraa, it was stated that most members are salaried employees rather than business owners. He then presented photographs of the proposed property. Huzooraa asked if it was in a residential area and whether they had secured permission from the local council for congregational activities. The secretary confirmed that they had met with the council and, due to the availability of nearby parking, no objections had been raised.
Huzooraa then asked the Sadr Sahib about the extent of support from the national headquarters and the conditions of any potential loan. The Sadr explained that
it was part of a national scheme to which every Jamaat contributes.
Huzooraa concluded this segment by praying that Allah the Almighty may enable them to acquire the centre soon. Upon learning that the Jamaat did not have a resident missionary, Huzooraa asked if they needed one, to which the Sadr replied in the affirmative.
Guidance on financial sacrifices
Next, permission was granted for members to ask questions.
The Secretary Maal sought guidance regarding the collection of chanda. He asked whether it would be better to allow members to calculate and declare their monthly contribution themselves, rather than asking for their income details, as some members feel hesitant to disclose their full earnings.
Huzooraa instructed that members, especially the musis, should at least be asked to affirm that their contribution is in line with what they can afford.
Huzooraa acknowledged that due to rising inflation and expenses, some may not be able to pay the full prescribed rate. It is better for them to contribute a smaller amount truthfully than to resort to falsehood. The focus should be on sincerity. If someone with a high income wishes to contribute a lesser amount for a valid reason, they may seek permission from the Markaz.
The spirit of service
The General Secretary expressed a concern that much of his work felt administrative and procedural. He sought Huzoor’saa guidance on how to prevent this role from becoming a mere formality.
Huzooraa responded by reminding him that the principles and guidelines for service are well-established and have been repeatedly explained. He stated that he cannot individually instruct every officebearer across the expanding global Jamaat. The guidance is available in his sermons, addresses and meetings and is disseminated through official publications. The rules and regulations are clearly documented. Those who are sincere in their desire to work can find the way. The key, Huzooraa advised, is to perform one’s duties with honesty and with the sole intention of pleasing Allah the Almighty and serving His Jamaat. Simply filing reports is not the true purpose of the
work.
The Jamaat as a spiritual system
Another member asked for guidance on how to respond to those who wish to run the Jamaat’s system like a company.
Huzooraa clarified that the Jamaat operates according to its own established rules and regulations, as detailed in the Dastur-eAsasi (Constitution) and other regulatory documents for central, local and auxiliary bodies. The roles and responsibilities of every office-bearer are clearly defined. While the Jamaat adopts effective practices from secular organisations, its foundation is spiritual. The ultimate objective is not corporate profit but attaining the pleasure of Allah the Almighty. All work within the Jamaat should be undertaken with this divine purpose in mind, not to please any individual or the Markaz. God is all-seeing. Huzooraa referenced his recent address to the Majlis-e-Shura of the UK, which contained comprehensive guidance for office-bearers. He reiterated that the Jamaat is Allah’s ‘company’ and when pleasing Him is the primary objective, all matters naturally fall into place.
Guidance on mercy killing
A member noted that France is considering legalising euthanasia, or mercy killing and asked for guidance for Ahmadi healthcare professionals who might be instructed to carry out such a procedure.
Huzooraa explained that mercy killing does not typically involve a direct, violent act by a doctor. It is usually administered through a slow-acting poison or the withdrawal of treatment, often by paramedical staff under a doctor’s direction. Huzooraa advised that a person with a strong conscience should try to be excused from such a duty by stating their inability to perform it. In a situation where it becomes a legal and professional obligation and the patient themselves has requested it, it becomes a matter of compulsion. The doctor is not committing murder in the criminal sense.
The ideal course, Huzooraa stated, is to avoid involvement. One should try to be excused from the task. If that is not possible, one must either leave the profession or comply under duress.
The questioner mentioned that his 16-year-old daughter wishes to enter the medical field. Huzooraa counselled that she should not be discouraged. The medical profession is vast and she can choose a specialisation focused on saving lives rather than ending them. He advised the family to focus on the positive aspects of the profession. Becoming a doctor is a noble pursuit dedicated to saving lives and situations involving mercy killing are extremely rare.
The mulaqat concluded with a request from the Sadr Sahib for a group photograph with Huzooraa, which was graciously granted.
(Summary prepared by Al Hakam)
Guarding our online conduct
During his Friday sermon, delivered on 30 May 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, emphasised that Ahmadis must show the highest moral standards on social media – responding to hostility with patience and prayer, never with abusive words – and said:
“These days, where on one hand, there are benefits of social media and people do benefit from it, on the other hand, there are also some aspects of social media which are harmful. Taking advantage of social media, these days, opponents use extremely foul language against the
Ahmadiyya Muslim Jamaat. They spew lies and filth against the Promised Messiahas, which injure the sentiments of Ahmadis when they hear them. Then, in retaliation, some Ahmadis respond to them in a wrongful manner. Though they may be well-intentioned, they end up using such language that can be taken in the wrong sense. This is not our practice. An Ahmadi should abstain from this. [...]
“Hence, every Ahmadi should abstain from using any sort of language which needlessly gives the opponents an opportunity to say that an Ahmadi said such and such. Our
morals must be of the highest and loftiest standards. Those who do not have lofty morals do not honour their pledge of allegiance to the Promised Messiah (as). Therefore, we must analyse ourselves; everyone should assess themselves and ponder and instead of giving inappropriate responses, focus on prayers. May Allah the Almighty enable all of us to do so and turn the opponents’ evil back onto them and protect against them.” Amin
Interfaith encounters and Dr Zwemer’s visit to Ahmadiyya Mission in London
Lecture
Last week, Malik Ghulam Farid Sahib[ra] MA delivered a lecture on the topic “How can the East and West unite?” at Harrow Spiritualist Hall. The event was attended by approximately 150 individuals. The lecture was listened to with great attentiveness. Following the address, the president, in his remarks, stated:
“Although it is generally against our protocol to comment on a lecture during the course of a service, I cannot refrain from saying that the way Mr Malik has appealed to our sentiments is unparalleled – even our Western lecturers are rarely able to achieve this.”
The lecture lasted for about 45 minutes. At its conclusion, the president thanked Malik Sahib and remarked, “Your lecture was immensely successful. A clear sign of this is that not a single person moved from their seat or even coughed during the entirety of your speech. Usually, when an audience finds a lecture unengaging, they express their restlessness through such gestures.”
The May issue of The Review of Religions has been published and dispatched to India. The June issue, insha-Allah, will be sent out by the 1st of June [1925].
Visit by Dr Zwemer and a dialogue on Islam
A few days ago, Dr Zwemer arrived in London to deliver lectures on Islam. He gave several talks on the subject. Before
departing from London, he visited the Ahmadiyya Mission House accompanied by an assistant and Mr Singha – originally from Batala – who serves as secretary of the International Section of […] Christian Association. An engaging discussion ensued on various topics. They were given a tour of the Ahmadiyya Mission House and Mosque. They were presented with gifts, including literature consisting of the lecture delivered at the Conference of Religions, Ahmadiyyat or the True Islam, The Ahmadiyya Movement, A Character Sketch of […] the Promised Messiahas, as well as the January through May issues of The Review of Religions Before leaving, Dr Zwemer made a special request: “I would like to offer a prayer
here.” I responded, “By all means, please do.” Accordingly, he prayed in his manner, and we offered our prayers simultaneously. Afterwards, I led a concluding prayer, to which all present responded with a collective “Amin.”
Due to time constraints, Dr Zwemer departed shortly after the prayer but left with a promise: “I will write an open letter addressed to the Ahmadiyya Community for publication in The Review of Religions Please publish it as it is, and feel free to add any editorial notes you deem necessary. In return, I ask that you write an article for The Muslim World, which I will publish in my journal without any alterations.” – Abdur Rahim Dard
Legal victory in Lagos
By the grace of Allah the Almighty, the final verdict in the case concerning the Ahmadiyya mosque in Lagos has been announced. Mr Ade, the General Secretary of Lagos, informed us via telegram, “Final case won.” All praise belongs to Allah for this.
Gold Coast
Maulvi Fazlur Rahman Hakim Sahib is carrying out his responsibilities in a commendable and reassuring manner. However, his health remains fragile. We request all friends and well-wishers to kindly pray for his recovery.
(Translated by Al Hakam from the original Urdu, published in the 18 June 1925 issue of Al Fazl)
happened to meet someone. Hazrat Abu Bakrra inquired of him as to the circumstances in Mecca and asked him if there was any current news. It is commonly observed that when a person returns from a journey, they will ask their fellow countrymen about the circumstances of their homeland. The individual responded: ‘What is new is that your friend (Muhammadsa) has made a claim to prophethood.’ As soon as Hazrat Abu Bakrra heard this, he responded: ‘If he has made such a claim, then he is truthful indeed.’ This shows the degree to which Hazrat Abu Bakrra thought well of the Holy Prophetsa. He felt no need to ask for a miracle. In actuality, only such a one who is uninformed of a claimant’s circumstances, or who is unrelated to them, will ask to be shown a miracle for their heart’s satisfaction. But as for the one who has no objection, what need has he for a miracle? In short, Hazrat Abu Bakr Siddiqra affirmed his belief in the Holy Prophetsa even before he had returned home. When he arrived in Mecca, he presented himself before the Holy Prophet, peace and blessings of Allah be upon him, and inquired: ‘Have you claimed to be a Prophet?’ The Holy Prophet, peace and blessings of Allah be upon him, said: ‘Yes, this is correct.’ At this, Hazrat Abu Bakr Siddiqra said: ‘Bear witness that I am the first of those who have affirmed your truthfulness.’ However, these were not mere words; in fact, Hazrat Abu Bakrra demonstrated that his actions accorded with his words. This was to such an extent that he fulfilled his oath until his very last breath, and did not leave the Holy Prophetsa even after death.
(Malfuzat
Hazrat Maulana Abdur Rahim Dardra (1894-1955)
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
16 May 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Today, I will continue to speak about some of the expeditions [of the Holy Prophetsa]. From the material I have, it also includes a brief mention of those expeditions that took place before the Conquest of Mecca. Thereafter, I will present the next topic.
There is mention of the expedition of Abu Qatadah al-Ansari towards Khadirah. This expedition took place in Sha’ban of 8 AH. Abu Qatadah was the commander of this expedition. Khadirah was located to the northeast of Medina and considered part of the land of Banu Muharib. It was also regarded as a region of Tihamah, which was included in Najd. A branch of the Banu Ghatafan resided there. The Banu Ghatafan were persistently hostile towards Islam and never missed an opportunity to harm the Muslims. The segment of Banu Ghatafan residing in the Khadirah area of Najd was actively engaged in spreading sedition against the state of Medina. (Muhammad Azhar Fareed Shah, Ghazwat Wa Siraya, Fareediyah Publishers, Sahiwal, p. 438)
Hazrat ‘Abdullah bin Abi Hadrad alAslamira narrates: “I married the daughter of Suraqah bin Harithahra, who was martyred in the Battle of Badr. Of all that I have gained in this world, nothing was dearer to me than what I received through that union. I set a dowry of 200 dirhams, but I had nothing to give her. I said, ‘Allah and His Messengersa will arrange the dowry payment.’ So I went to the Holy Prophetsa and discussed the matter with him. He asked, ‘How much dowry have you set?’ I replied, ‘200 dirhams, O Messengersa of Allah. I request your help in fulfilling the dowry.’ The Holy Prophetsa said, ‘At the moment, I have nothing with which I can help you. But I intend to send Abu Qatadah on an expedition with some men. Would you like to join them? I hope that Allah will grant you your wife’s dowry as spoils of war.’ I said, ‘Certainly.’
“So we set out – there were sixteen of us in total. Hazrat Abu Qatadahra was our leader. The Holy Prophetsa sent us towards the tribe of Ghatafan in the direction of Najd and instructed, ‘Travel by night and remain hidden during the day. Launch a surprise attack. Do not kill women and children.’ So we departed until we reached a part of the Ghatafan territory.” (Kitab-ul-Maghazi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 224)
“When darkness fell, Hazrat Abu Qatadahra delivered a sermon to us. He advised them to fear Allah and paired them
up in twos, saying, ‘Let no man separate from his partner – either he is martyred, or he informs me of his companion’s condition. Let no one come back to me and, when asked, say, ‘I do not know what happened to the other.’ You must stay together. When I say takbir [Allahu Akbar], you should also say takbir. When I launch the attack, you attack as well. But do not pursue the enemy too far.’ (Do not pursue them too much. If they flee, let them go.)
“So, we surrounded the people present there. Hazrat Abu Qatadahra unsheathed his sword and said takbir, and we too unsheathed our swords and raised the takbir with him. Then we attacked the people present.” (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, pp. 185-186)
He continues, “Suddenly, I saw a tall man slowly walking with a naked sword drawn, mockingly saying, ‘O Muslims, come to Paradise!’ So I chased after him. He was a disbeliever and was saying this sarcastically – ‘If you desire Paradise, then come!’ He kept repeating ‘Paradise’ as a way to mock us.
“I knew he would eventually turn around, so I followed him. My partner said to me, ‘Don’t go far – our leader has forbidden us from wandering off.’ But I kept going and caught up with the man. I shot an arrow at his bare back. He again mockingly said, ‘O Muslims, Paradise is near!’ I shot an arrow at him again and killed him and took his sword.
“My companion called out to me, ‘Where did you go? I swear by Allah that when I returned, Hazrat Abu Qatadahra had asked about you, so I informed him.’ I asked, ‘Did the commander ask about me?’ He replied, ‘Yes, and he was upset with both you and me.’ Then he told me that the Muslims had collected the spoils of war and had killed the enemy leaders.
“So I went to Hazrat Abu Qatadahra, and he rebuked me. I explained to him about the man I had killed and what he had been saying. Afterwards, we drove the animals away and took the women as captives. Our swords were hanging from our saddles.
“In the morning, droplets were still dripping from my camel. There was a woman who kept turning back like a deer and was crying. I asked her, ‘What are you looking at?’ She replied, ‘By Allah, I’m looking for a man – if he had been alive, he
would have saved us from you.’
“It occurred to me that she might be referring to the man I had killed – and that the sword hanging by my saddle might be his. She said, ‘By Allah, this is the sheath of his sword! He had this very sheath with him. Try putting the sword into it, and if you’re telling the truth, it will fit.’ I inserted the sword into the sheath, and it fit perfectly. Upon seeing this, the woman began to weep.
“Then we brought the camels and goats to the Holy Prophet Muhammadsa.” (Kitabul-Maghazi, Vol. 2, Dar Al-Kotob AlIlmiyah, Beirut, pp. 224-225)
According to one narration, the Companions were out for fifteen nights during this expedition. They brought back two hundred camels, one thousand goats, and many captives. The khumus [one-fifth share] was set aside, and each participant received twelve camels as their share. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar AlKotob Al-Ilmiyah, Beirut, 1993, p. 187)
One camel was considered equivalent to ten goats.
According to another narration, the spoils from this expedition included two hundred camels, two thousand goats, and numerous captives. (Al-Sira Al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 273; Al-Tabaqat Al-Kubra, Vol. 2, Dar AlKotob Al-Ilmiyah, Beirut, p. 101)
Then there is the account of the expedition dispatched under the leadership of Hazrat Abu Qatadahra towards the Valley of Idam. This took place in the month of Ramadan in 8 AH, corresponding to January 630 CE. Idam is a valley situated approximately 36 miles east of Madinah, within the region of Najd, where a branch of the Ghatafan tribe, the Banu Ashja‘, resided.
The purpose behind this expedition was that when the Holy Prophet Muhammadsa decided to set out for the Conquest of Mecca, he dispatched Hazrat Abu Qatadahra towards Idam, which lies to the east of Medina, while Mecca is situated to the south. The reason for this was that so people would assume that the Holy Prophetsa was not heading towards Mecca, but towards Idam.
According to one narration, the leader of this expedition was Hazrat Abdullah bin Abi Hadradra. Accompanying Hazrat Abu Qatadahra were eight other Companions, among whom was Hazrat Muhallim bin
Jathamah al-Laithira
Hazrat Abdullah bin Abi Hadradra narrates: “When we reached the valley of Idam, a man by the name of Amir bin Adbat Ashja‘i passed by them. He approached them and extended the greeting of peace in accordance with Islamic custom. Upon hearing this, the Companions initially held back [from attacking], refraining from any aggression, for in such circumstances the commandment of Islam clearly prohibits it. However, Hazrat Muhallimra had a prior dispute with this man. Consequently, driven by personal grievance, he attacked ‘Amir bin Adbat and killed him, seizing his belongings and camel. Aside from this incident, the Companions encountered no other group or resistance, for their task was solely to serve as a diversion for the disbelievers. Having fulfilled their objective, the Companions headed back.
In the meantime, news reached them that the Holy Prophetsa had set out for Mecca. Upon hearing this, they too changed course and joined the Holy Prophetsa along the way.
When they reached the Holy Prophetsa, they reported the entire incident – the killing of that individual. It is recorded in the books of history that the following verse of the Holy Quran was revealed:
“O ye who believe! when you go forth in the cause of Allah, make proper investigation and say not to anyone who greets you with the greeting of peace, ‘Thou art not a believer.’ You seek the goods of this life, but with Allah are good things in plenty. Such were you before this, but Allah conferred His special favour on you; so do make proper investigation. Surely, Allah is well aware of what you do.” [Surah an-Nisa’, Ch.4: V.95]
This means that whoever offers the greeting of peace, one is not to hinder their way or cause them harm, nor are they to kill them or punish them.
As has been mentioned, this expedition took place in 8 AH, but the verse in question is from Surah an-Nisa, and this narration is recorded in Sirat Ibn Kathir. Regarding Surah an-Nisa, the more agreed-upon view is that it was revealed between the third and
fifth years after Hijrah. (Furhang-e-Sirat, Zawar Academy, p. 45; Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, p. 111; Sirat Ibn Kathir, Vol. 3, p. 423; Translation of the Holy Quran, Hazrat Khalifatul Masih IVrh, p. 123)
It is possible that upon learning of this incident, the Holy Prophetsa recited this verse to express his displeasure. In any case, he prohibited them from such action by referring to this verse. Now, God willing, accounts pertaining to the Conquest of Mecca shall begin.
At present, I shall mention an elder of a Jamaat, who was an eminent scholar, ardent devotee of Khilafat and a great servant of the faith, who recently passed away. Similarly, another devoted and sincere Ahmadi, who was imprisoned at the time, also passed away while in captivity. Based on the information available, he has attained the status of a martyr.
The first mention is of Respected Syed Mir Mahmood Ahmad Nasir Sahib, son of Hazrat Syed Mir Muhammad Ishaq Sahibra He recently passed away at the age of 96.
[“Surely, to Allah we belong and to Him shall we return.”]
He was the nephew of Hazrat Amma Jaan, Hazrat Nusrat Jahan Begumra, and the son-in-law of Hazrat Musleh-e-Maudra and Hazrat Maryam Siddiqa Sahiba. As mentioned earlier, he was the son of Hazrat Mir Muhammad Ishaq Sahibra, and his mother’s name was Saleha Begum. He was the paternal grandson of Hazrat Mir Nasir Nawab Sahibra. His mother, Saleha, was the daughter of Hazrat Pir Manzur Muhammad Sahibra, the son of Hazrat Sufi Ahmad Jan Sahib of Ludhiana.
Syed Mahmood Ahmad Sahib completed his early education in Qadian, and then later obtained a BA from Punjab University. In March 1944, on the day of the demise of his father, Hazrat Syed Mir Muhammad Ishaq Sahibra, he devoted his life to the service of faith.
His son, Muhammad Ahmad, also wrote to me that Syed Mahmood Ahmad Sahib used to consider 17 March to be a day of great significance. When he once asked his father why this day held such importance in his view, he replied, “It was the day my father passed away. On that very day, Hazrat Musleh-e-Maudra spent the entire day at our home. In fact, he also led the prayers there. Moreover, Hazrat Musleh-e-Maudra delivered a brief address in which he spoke about the religious services of Mir Sahib, his spirit of devotion, and his scholarship.” Mir Mahmood Ahmad Sahib said that upon hearing this, he stood up right there and said to Hazrat Khalifatul Masih IIra, “Huzoor, I offer myself for life devotion.” Upon hearing this, Hazrat Musleh-e-Maudra was overtaken by a deep emotional state. He greatly appreciated this. At that time, Syed Mir Mahmood Ahmad Sahib was fourteen years old, and then he fulfilled that promise in such a manner that examples of this are rarely found.
His services to the Jamaat are as follows: From 1954 to 1957, he was here in England, where he served as a missionary, and during this time, he also attained education at the School of Oriental and African Studies (SOAS) under the instruction of Hazrat Musleh-e-Maudra. He studied together
with Hazrat Khalifatul Masih IVrh. For some time, he also served as Secretary of the London Mission. From 1957 to 1959, he was a reserve missionary in Wakalat-eDiwan. Then, in 1960, he was appointed as a teacher in Jamia, and he served in this role until 1978. From 1978 to 1982, he served as a missionary in America. From 1982 to 1986, he was granted the opportunity to serve in Spain. From 1986 to 1989, he served as Wakil-ul-Tasnif. From 1986 to 2010, he served as the Principal of Jamia Ahmadiyya Rabwah. During this period, from 1994 to July 2001, he also served as Wakil-ulTalim. Similarly, he was the In-Charge of the Research Cell, and the In-Charge of the Waqia-e-Saleeb Cell [research department related to the crucifixion].
In 2005, when the Noor Foundation was established, he was appointed as its president and remained in that role until the end. Hazrat Musleh Maudra appointed him as a member of Majlis-e-Ifta‘ on 3 June 1962, and he remained a member until November 1972. After that, in December 1989, Hazrat Khalifatul Masih IVrh again appointed him a member of Ifta, and he remained in that position for the remainder of his life. He was also granted the opportunity to serve in Khuddam-ul-Ahmadiyya in different capacities: as the Mohtamim and as the Naib Sadr.
His academic services were also extensive. He greatly assisted in the preparation of the Holy Quran translation done by Hazrat Khalifatul Masih IVrh, which he also mentioned and expressed his gratitude. Mentioning the helpers from Rabwah, among whom were Sufi Basharatur-Rahman Sahib, Maulana Abul-Munir Noor-ul-Haq Sahib, Syed Abdul Hayy Sahib, Maulana Dost Muhammad Sahib, Jameelur-Rahman Rafiq Sahib, etc., he said they were given the opportunity to serve, and he also said here that Mir Mahmood Ahmad Sahib was among them and, by the grace of Allah, continued to provide assistance. Hazrat Khalifatul Masih IVrh thanked them. (Translation of the Holy Quran by Hazrat Khalifatul Masih IVrh, [Acknowledgements])
After completing the full Urdu translation of the six authentic books of Hadith, he was working on the translation of Musnad Ahmad bin Hanbal, and similarly, a commentary of Sahih Muslim was also being produced. He also translated Shama’il al-Tirmidhi. He wrote scores of scholarly articles about the Bible, which were published in various newspapers and magazines. He wrote the commentary of Deuteronomy and three of the Gospels. He also carried out very high-level scholarly work on topics like the burial cloth of Jesusas, the ointment of Jesusas, and the migration of Jesusas.
Among his published and unpublished works are: “The History of the Holy Prophetsa: He Was An Embodiment of the Quran”. It has three parts; one of these is titled, “The Beautiful Sayings of Our Beloved Prophetsa”. Similarly, a small booklet titled “365 Days” for daily post-prayer lecture selections. Then another book is “From Palestine to Kashmir”. He gathered research on the life of the Holy Prophetsa compiled from the writings of the Promised Messiahas, which is currently unpublished. He wrote on selected topics from Sahih Bukhari regarding tarbiyat [moral reformation]. Similarly, when the old Pope raised an allegation, he also refuted it.
At the foundation-laying ceremony of the Basharat Mosque in Spain, the cornerstone on which the Hazrat Khalifatul Masih IIIrh prayed was held by the Respected Mir Sahib. Likewise, at the inauguration of the Basharat Mosque in Spain, he and his wife were granted the opportunity to serve, which was also mentioned by the Hazrat Khalifatul Masih IVrh. (Khutbat-e-Tahir, Vol. 1, 10 September 1982, p. 139)
In 1955, at the opening session of the Jalsa Salana [annual convention], the Hazrat Khalifatul Masih IIra announced eight nikahs. One of them was of Mir Mahmood Ahmad Sahib, whose marriage was settled with Hazrat Khalifatul Masih II’sra daughter Amatul Mateen Sahiba. Hazrat Khalifatul Masih IIra said that usually, nikahs were held on 29 December, but these nikahs had some exceptions. One of them was that one Nikah was of his own daughter Amatul Mateen, which was settled with Syed Mir Mahmood Ahmad, son of Mir Muhammad Ishaq Sahibra. He then gave more details and also stated that, “Mahmood Ahmad is currently studying BA in London, and if Allah the Almighty keeps all well, it is planned that he will return in May next year. I have left all three of my children behind in London (he mentioned who these three sons are and then stated their names) Mahmood Ahmad, who is my son-in-law, Dawood Ahmad, who is my son-in-law, (referring to Syed Mir Dawood Ahmad Sahib) and Tahir Ahmad (i.e., Hazrat Khalifatul Masih IVrh) who is the son of the late Umme Tahir Sahibarh. I have left them there, so that they may acquire education and serve the Jamaat in the future. They’ve been instructed to acquire excellence in the English language.” Then, he explained, “Once they’ve acquired a high standard of English and since all three of them are also Maulvi Fazil [trained in Islamic studies] and their knowledge of Arabic is already excellent, if their English also becomes strong, they’ll be able to translate the Holy Quran and books of the Promised Messiahas, thereby proving instrumental in the propagation of the movement.”
Then, he explained, “The Review of Religions also needs to have a capable and worthy editor; for this reason, I have left my children there. Even though in this state of sickness and weakness, leaving my children there and incurring the expenses of three sons to study like this – two sons-in-law and one son – is difficult, yet I considered the difficulty of the movement to be greater in importance than my personal difficulty. (Khutbat-e-Mahmud, Vol. 3, 26 December 1955, pp. 672-674)
Hazrat Musleh-e-Maudra always bore in mind the need to make every sacrifice for the sake of the Jamaat, and he made every kind of sacrifice to this end – his wealth, time, and children too.
In 1982, Hazrat Khalifatul Masih IIIrh led the nikah of Mir Nasir Sahib’s eldest son. In it, he mentioned Syed Mir Mahmood Ahmad Sahib in reference to Mir Muhammad Ishaq Sahib’sra progeny. Thus, he said, “God Almighty accepted his prayers (meaning Mir Muhammad Ishaq Sahibra’s prayers) and, seeing his love for God Almighty (i.e., Mir Muhammad Ishaq Sahib’sra love for God Almighty), God enabled all three of his children to devote their lives to faith. All three of his sons possess different personalities, just as every person is different
from one another. However, in this (Hazrat Khalifatul Masih IIIrh goes on to say), “as far as I have reflected, all three possessed one thing in common: whatever God Almighty provided for them, however much He granted them – not only should one remain content, but should be happy with it (not just be satisfied with what they have but truly happy).” He went on to say, “Syed Mir Daud Ahmad Sahib was his own person, yet he possessed this quality. Mir Masud Ahmad has now been in Denmark for quite some time preaching the message, and he, too, has his own personality, yet he possesses this quality as well. And their younger brother Mir Mahmood Ahmad, whose son’s nikah I’m about to announce, also possesses his own manner of being a life devotee, yet all three embody this common spirit of living happily and being content with whatever they are given by the community without making extra demands.” He further stated that “their father’s quality of contentment has been inherited by the family. God Almighty has blessed the progeny of our respected maternal uncle (referring to Mir Muhammad Ishaq Sahibra) – with a special grace. To this end, the excellent example that was set for the community as they served the community with smiling and content faces no matter what the situation, and constantly proved to be grateful servants of God Almighty who spent their days always singing the praises of God.” (Khutbah-eNikah, 10 May 1982, Khutbat-e-Nasir, Vol. 10, pp. 728-729)
At the end, he offered a prayer for them, that God Almighty grants their future progeny the grace of achieving these standards.
He was also well-versed in poetry. He knew the poetry of the Promised Messiahas and that of Hazrat Musleh-e-Maudra, but he also wrote some poems of his own. Then, on one occasion, he advised such young men as have the desire to study in Jamia Ahmadiyya but who have not yet gained admission; he presented a code of conduct, which is a very good code of conduct and which missionaries should bear in mind. In fact, everyone who wishes to join Jamia or who has entered Jamia should bear it in mind.
The first thing in this code of conduct was for them to wake up at 3 am every morning for prayers – which, according to Pakistan’s time, is the time for Tahajjud prayer – and to go and offer all five daily prayers in congregation at the mosque each day. And he advised those living in Rabwah to offer at least one prayer in Masjid Mubarak. Then, he advised that they should pray every day for earning the pleasure of God Almighty, and to develop love for the Holy Prophet Muhammadsa, love for the Promised Messiahas and the love for Khilafat. The fifth point was to make the remembrance of Allah, sending salutations upon the Holy Prophetsa and seeking forgiveness of Allah a defining habit. The sixth point was to regularly write letters filled with expressions of love and fidelity to Khalifatul Masih and request his prayers. The seventh point was to fulfil the responsibilities they currently have in the very best way possible.
The eighth point was to serve their parents, and if they lived far away, to keep them in their prayers. The ninth point was to learn the Holy Quran with word-byword and running [idiomatic] translation.
The tenth point was to ensure that they read the entirety of the books written by the Promised Messiahas at least three times. The eleventh point was to ensure that they read Al Fazl and one other newspaper every single day, and to engage in one task that serves God’s creation every day.
His son, Syed Ghulam Ahmad Farrukh, writes regarding him, “I present a few reflections which illustrate the profound love my father bore for Allah the Almighty – a love that found its expression in his prayers and remembrance of God.”
I myself witnessed the manner in which he offered his prayers in the mosque. He would pray in a corner with such deep humility and fervency. As for his prayers at home, we can only imagine [how spiritually elevated they must have been]. However, even in public, he would be overcome with a very deeply emotional state.
“There existed such a bond between him and his Lord which was so natural and free of any pretentiousness – one which he did not openly display, yet at times it would manifest itself inadvertently, and people would perceive it on their own. For instance, I observed in my father’s notebook that the word ‘Allah’ would appear written every day. Upon closer observation, I discovered that whenever he refilled his pen with ink, the very first word he would write was ‘Allah.’ Thus, on certain pages or in his diaries, one would find the word ‘Allah’ inscribed repeatedly across several lines.
In his final years, he had written a phrase on the wall of his room: ‘O my Allah, Ti Amo.’ I asked him what it meant. He replied, ‘“Ti Amo” is an Italian expression meaning “I love You.”’ (He had written it for Allah the Almighty.)
He also composed a poem in praise of God, one couplet of which reads:
“May I ever be granted, may I forever behold Thy Countenance Divine, Thy Words Sublime.”
During an illness, when he had to undergo an operation for appendicitis, he heard the words “Assalamu Alaikum” – and he recovered soon thereafter. His philosophy of worship and prayer was deeply rooted in his relationship with Allah the Almighty. The two were inseparable.
He would often describe his method of supplication during Tahajjud, explaining that he would begin with prayers of praise of Allah and for him to establish a bond with Him. On one occasion, he shared that every day during Tahajjud, he recited verses from a poem composed by his paternal uncle, Hazrat Dr Syed Mir Muhammad Ismail Sahibra, titled ‘Tum’ (i.e., Thou). The opening verse of this poem reads:
“Thou art the cure for the anguish of my heart, O Beloved, Thou art our purpose, and we are Thine.”
He also explained the manner in which he offered his supplication during Tahajjud, which I will briefly summarise here. (His son recounts) that after offering praise to Allah and invoking Durood Sharif, he would pray first for the Promised Messiahas, his family, and the Khulafa. Thereafter, he would specifically mention Hazrat Muslehe-Maudra and his progeny. Following this, he would begin with his own grandfather, Hazrat Mir Nasir Nawab Sahibra, and gradually proceed downwards through each generation. Among his children, he would
always begin praying first for his daughter, and then for his sons.
He regarded supplication as the true means of fulfilling the rights owed to fellow human beings (Huquq-ul-Ibad). His love for Khilafat was deeply evident, yet above all else, his heart overflowed with love for the Holy Prophetsa. He strove diligently to follow the blessed example of the Holy Prophetsa, and this was evident even in the smallest of matters.”
His son relates an incident: “On one or two occasions, it so happened that my father was seated on an uncomfortable chair while I sat on a more comfortable one. I stood up and offered him my chair, but he declined to sit on it, saying, ‘The Holy Prophetsa has forbidden one from having another person vacate their place for oneself.’ He added, ‘You may be my son, but this would go against the sunnah of the Holy Prophetsa, and therefore, I cannot sit there.’
“Similarly, he would make a conscious effort to be the first to offer greetings of peace while passing others. On Fridays, after the Friday Prayer and again following the ‘Asr Prayer, he would remain engaged in supplication. He disliked being interrupted during these times, explaining that the Holy Prophetsa had stated that these were moments of the acceptance of prayer. His children knew to avoid disturbing him at such times.
“On the days marking the birth and passing of the Holy Prophetsa, as well as those of the Promised Messiahas, he would especially exhort the recitation of Durood Sharif, and he himself would frequently repeat:
“[‘Holy is Allah with His praise, Holy is Allah the Great. O Allah, bless Muhammadsa and the people of Muhammadsa.’]”
His son further relates, “Once, when I visited Qadian, he handed me a written prayer and instructed: ‘Recite this prayer once on my behalf in each room of DarulMasih, and also pray at the blessed grave of the Promised Messiahas.’”
In 1990, a legal case was filed against him concerning remarks made during a session of Majlis-e-Shura. Though the charge was under Section 298-C, the judge accused him of disrespecting the Holy Prophetsa and his Companions during his speech. He firmly refuted this allegation before the judge and later expressed the deep anguish to me that he had felt at such a false accusation. The judge claimed, “Mir Mahmood Ahmad used derogatory words for the Holy Prophet and his Companions.” To this, Mir Mahmood Ahmad Sahib declared in court:
“This is a baseless accusation – a lie, a lie, a lie. I hold the Holy Prophetsa and his Companions in the highest regard from the depths of my heart and profess absolute faith in his prophethood. I am a Syed, from the noble lineage of the Prophet, and I invoke the curse of Allah upon one who lies.’ (He courageously stated that this before the judge.)
“During the final days of his illness, he would increasingly occupy himself with the recitation of Durood Sharif and would repeatedly say:
“‘I am a humble servant of Hazrat Muhammad Mustafasa.’”
His love for the Promised Messiahas was likewise unique and profound. His son recounts: “I remember in 1989, The Daily Al Fazl Rabwah conducted interviews with senior members of the Jamaat during the centenary celebrations. In the interview, he only said: ‘The greatest miracle of the Promised Messiahas is that he reconnected mankind with the Living God,’ or similar words to this effect.
“Even during periods of illness, he would at times be unable to visit Qadian despite making preparations. Plans would be cancelled. Yet, until his final days, he cherished a deep longing to visit Qadian and to present himself at the blessed grave of the Promised Messiahas. Despite his physical difficulties, he would undertake the journey.
“Concerning his daily routine, it is written that the study of the Holy Quran, Sahih al-Bukhari, and Ruhani Khazain formed a regular part of his life. He would strongly urge us to adopt the habit as well. He advised every visitor similarly. When he was imprisoned in 1990 due to the legal case, he spent a night in detention in Chiniot. When I went to see him, he requested a bucket, a mug, and a copy of Barahin-eAhmadiyya. Mian Khurshid Ahmad Sahib, who was with him at the time, asked, ‘How will you manage to read such a difficult book in this cramped, hot cell?’ He replied, ‘It’s not difficult for me – I’ve read it five times before.’”
In the sweltering heat of a confined space, he endured much discomfort, even if it was just for a single day. Yet due to his refined and dignified nature, the hardship was significant. Even so, his foremost concern was to continue reading the writings of the Promised Messiahas
He had a deep command of religious knowledge – not only of Islam, but also of Judaism, Christianity, and other religions. He was especially proficient in comparative religion. He did not like to just follow traditionalist form of jurisprudence; rather, he would often advise:
“Seek guidance from the Holy Quran, the sunnah of the Holy Prophetsa, authentic Hadith, and the religious knowledge imparted by the Promised Messiahas and his Khulafa.”
He frequently studied secular disciplines, particularly scientific subjects and history, as well as books related to recreational activities like hiking. He had extensively read the works of both English and Urdu poets and had memorised the couplets of many poets. On his iPad, he would also listen to poetic recitations. He had a remarkable gift for languages; besides Urdu, Arabic, and English, he achieved considerable proficiency in Spanish, Italian, and Hebrew. He regularly watched Italian programmes on TV and his iPad, primarily because Hazrat Musleh-e-Maudra had once instructed him to learn Italian, indicating that he intended to send him to Italy. He often mentioned, “He instructed me to learn the language. I am still learning. That directive was never revoked, so it remains valid for me to this day, which is why I continue to act upon it.”
He offered financial sacrifices with extraordinary zeal. Whenever he received some inheritance or property shares, he promptly paid his due portion.
Mubashir Ayyaz Sahib, who is currently
the principal of Jamia [in Rabwah], writes that Mir Sahib led an exceptionally innocent and pious life. Extremely refined yet humble and modest, he embodied exemplary contentment and trust in Allah. He was an ocean of knowledge and wisdom and indeed a distinguished scholar. All this is true. Besides being a scholar of considerable standing, he was also a commentator of the Quran and a Hadith scholar. He holds the distinctive honour in the history of Jamaate-Ahmadiyya of being the first scholar to translate not only the Holy Quran but also the entire Sihah Sitta [six authentic books of Hadith] into Urdu. Mir Sahib’s life was one of devotion; his guiding principle was constant work. The concept of “vacation” did not exist in Mir Sahib’s dictionary. Unquestionably, Mir Sahib had an exceptionally deep bond with Khilafat and, through his own actions, demonstrated profound obedience and love for Khilafat. Through his conduct, he showed us the true meaning of respecting Khilafat.”
Once, he also became unwell. He would ride his bicycle to Jamia on time. He would arrive promptly at 7:20 am when Jamia would commence for the day. Due to being unwell, he fell from his bicycle a few times. I told him that he should instead come at 10 am. He took this as an instruction and strictly adhered to it, arriving at his office at 10 am. Mubashir Sahib recalls that one day, Mir Sahib was pacing in the veranda before 10 am, and upon being asked why he had not entered, he replied, “It is not yet 10 o’clock, and the Khalifa of the Time instructed me to arrive at the office precisely at 10 am. Therefore, I will enter exactly at 10 am.” Such was his exemplary obedience, setting a model for both superiors and subordinates.
Tanvir Nasir Sahib, a missionary in Qadian, mentions a cherished memory of Mir Sahib. He recalls sitting in Masjid Mubarak in Qadian, where he observed Mir Sahib pacing in the front row of the mosque. Seeing him pacing and supplicating was something that he found profoundly inspiring and pleasing. Gathering courage, he eventually asked Mir Sahib why he paced in the first row. Mir Sahib explained, “I once saw Hazrat Musleh-e-Maudra pacing here, and I am merely following his footsteps.” His love for Hazrat Musleh-e-Maudra was profoundly remarkable.
Feroz Alam Sahib writes that Mir Sahib became principal during his second or third year at Jamia. “It was our good fortune,” he states, “as Mir Sahib greatly influenced us not just academically, but significantly more through his exemplary character and actions as a scholar. I tried my best to attend his lessons, listen to them and act upon them. He taught us comparative religions and frequently explained the arguments presented by the Promised Messiahas in his writings.”
He remembers a specific instance during a lesson on the miracles of Jesusas when Mir Sahib rhetorically asked if miracles still occurred today, then shared his personal experience: During the days of Jalsa, while on duty, there was once an unexpected influx of guests and insufficient food. As they began distributing the limited food, Allah the Almighty granted abundant blessings, and everyone ate sufficiently, feeling no shortage.
His grandson, Hashir Ahmad, a missionary himself, writes that Mir Sahib
profoundly loved Allah the Almighty, leaving a lasting impression of divine affection on everyone, young and old alike. He was meticulous in observing Tahajjud and regular prayers. Now that he is also a missionary, he too should follow in the footsteps of his grandfather. Mir Sahib had an extraordinary love for the Quran, a love he had never witnessed before. He used to have long recitations. Hashir recalls staying with him as a child, when Mir Sahib would wake him for Fajr prayers, after completing his own Tahajjud, he would engage in lengthy, heartfelt recitations of the Quran, and this deeply impacted him. When Hashir joined Jamia in Canada, Mir Sahib eagerly enquired whether the Quran translation was taught separately or together with commentary, expressing happiness upon learning they were taught separately. He was concerned that people usually learn the commentary but fail to learn the translation.
Regarding Mir Sahib’s profound love for the Promised Messiahas, Hashir says that he was deeply devoted to studying Ruhani Khazain. He frequently stated, “I’ve read the Promised Messiah’sas books numerous times, yet each reading reveals new insights.” He also said, “If you read Ruhani Khazain, you will understand the Quran, Hadith and Islamic history. Once, he personally mentioned to me that he had read all the books of the Promised Messiahas at least three times, and some books even more than three times.”
Despite his immense scholarship, he maintained extreme humility and never sought to publicise his knowledge. He would listen intently to the Friday sermons. [Hashir recounts,] “On one occasion, when the electricity in Rabwah went out (a common occurrence in Pakistan), causing the TV to shut down during a sermon. I was young at the time. As I was about to leave, he instructed me to stay, advising patience, and said, ‘You never know when the power will return, and the Khalifa’s sermon resumes, lest you miss his words.’ He would not tolerate such a thing. Instead, he said to sit and supplicate in the meantime, for there is great blessings in that.”
On one occasion, I was delivering an address and he did not receive information about it, causing him to miss it. When he tuned into MTA, the address had already concluded. He asked a youth to play it on his iPad for him, and although it was playing in a different language, he continued to listen to it. [Hashir says], “When I arrived, I played it for him in Urdu and he became very happy and grateful, saying that I had done a huge favour for him.” He also expressed gratitude to the children.
Amer Safir Sahib, Editor of The Review of Religions, narrates an extraordinary example of Mir Sahib’s obedience to Khilafat. Amer Sahib recalls contacting Mir Sahib – in fact, I myself had instructed Amer Sahib to ask certain scholars to write for the magazine, and I had mentioned a few names, including that of Mir Mahmood Ahmad Sahib. Amer Sahib says, “Upon inquiring, I learned that he was in Pakistan at the time. I asked his relatives to see if he would be sleeping at the time, as it was around 10 or 11 pm, to which they said no.
Thus, I called him, and his wife answered. She said he was sleeping, but during this course, Mir Sahib woke up from the sound of the phone and the conversation. When he answered, I conveyed that Hazrat Khalifatul Masih had instructed him to write an article for The Review of Religions on a particular subject. He said that he did not understand clearly, but that he would respond in the morning.” By the following morning, Mir Sahib promptly wrote and submitted a 15page article to Amer Safir, noting, “A young man called last night conveying Khalifatul Masih’s instruction to write an article. I have written and am sending 15 pages as the first part immediately. I will continue sending more.” Such was his exceptional obedience. Similarly, regarding punctuality, as previously noted, he refused to enter the office before the designated time of 10 am, strictly adhering to instructions.
He would also take part every year in the programme that they would hold regarding the Shroud of Jesusas during the exhibition here at Jalsa, and he would present the topic entirely in light of the Promised Messiah’sas teachings.
Amer Safir writes that he used to say that when missionaries study an academic subject, they do not take the actual or the Jamaat’s views and instead focus more on worldly sources. However, his practice was that first and foremost, he would fully understand the writings and views of the Promised Messiahas, after which he would look at the non-Jamaat or secular views, rather than doing the opposite. He says that Mir Sahib would confidently present the Promised Messiah’sas views before the leading experts on the Shroud.
He [Amer Safir] mentions an incident that The Review of Religions had done a great deal of research on the topic of the incident of Jesusas surviving the cross from different angles and perspectives, and strove to strengthen the Jamaat view by presenting all the scientific, historic and ideological views about the Shroud. Conversely, Mir Sahib’s strategy was different. His view was that the Promised Messiahas has emphasised the Ointment of Jesusas and he said that the Promised Messiah’sas points should be made the primary basis and all other aspects should be considered additional. He constantly presented this perspective and said that the Ointment of Jesusas was the key to understanding the crucifixion. Although the Review team’s efforts solidified the Jamaat’s moral standing and established good connections with experts, they were not successful in having a decisive academic impact. However, he says that Mir Sahib’s approach ultimately showed results. The most renowned expert and photographer of the Shroud at that time, Barrie Schwartz, confessed that if we could prove our point through the Ointment of Jesusas, then he would have to accept that Jesusas did truly survive the cross.
People have written countless incidents about him. There are more from his children, his progeny, other people, life devotees, missionaries, and it is difficult to mention them all. One thing which every missionary has written – many if not all – which is common, is that he would say to take the word “qabr” and act upon it. The explanation
of “Qabr” he gave was qaaf for Quran, baa for Bukhari, the book of Hadith, and raa for Ruhani Khazain. He would say that if one gained expertise in these things, strove to act upon them, strove to learn from them, and strove to learn spirituality from them, then they would be successful in achieving their purpose. The word “qabr” [grave] itself is such that if one were to bear it in mind, then one remembers God Almighty. When one remembers God Almighty, they strive to tread with righteousness.
In any case, he was a great aide and helper of Khilafat. He was very loyal and implemented every word. He was sincere. He was a great helper, the likes of which are seldom found. He practised what he preached. At least I have not seen anyone else like him. May Allah the Almighty make it so – since there is no limit to His treasures – that there are more examples like him, and that Allah the Almighty continues to grant Khilafat-e-Ahmadiyya such loyal, sincere, and righteous helpers. May his children become the recipients of their father’s prayers and may Allah enable them to follow his deeds and advice.
The second mention, as I stated, is of an Ahmadi who recently passed away whilst held captive: Dr Tahir Mahmood Sahib of Karachi, son of Ghulam Rasul Sahib.
[“Surely, to Allah we belong and to Him shall we return.”]
He was 71 years old at the time of his demise. According to the details, the late Dr Tahir Mahmood Sahib, local president of the Jamaat in Malir Colony, Karachi along with two others, Ijaz Hussain Sahib and Ayyaz Hussain Sahib had charges laid against them by the police and were arrested for the way their mosque in Malir Colony, Karachi was built and for the Friday prayers being offered there. He was granted bail before being imprisoned; however, his bail was later revoked, and they were imprisoned. During this time, when he was in court for his bail hearing, a mob of opponents and opposing lawyers attacked him and inflicted violence upon him. They threatened him with severe consequences; in fact, one police officer told the mob to shoot him. He also suffered brutality at the police station. He was being forced to speak ill of the Promised Messiahas and the Khulafa; however, he remained resolute and showed steadfastness. Thereafter, he was sentenced and sent to jail. He remained in jail for two months. A few days before his demise, he began feeling unwell in jail due to a kidney infection. He was then taken to a hospital, but after a few days, he passed away.
[“Surely, to Allah we belong and to Him shall we return.”]
At the time of his demise, even in the hospital, he was kept in shackles. It is possible that his demise was a result of the cruelties he faced, which would have resulted in internal injuries. It is possible that this became the ultimate cause [for his death]. He endured the difficulties of imprisonment in this way, he was beaten in front of the court. All of these pieces of evidence point to the fact that he had attained the rank of
martyrdom and he will be counted among the martyrs. He was a part of the Wasiyyat Scheme. He had the opportunity of serving as Local President, Secretary Da‘wat Ilallah, and in various capacities in the auxiliary organisations.
Ahmadiyyat entered his family through his uncle Hakeem Ahmad Din Sahib, who pledged allegiance and entered the fold of Ahmadiyyat through the efforts of Hazrat Maulvi Imam Din Sahibra, a Companion of the Promised Messiahas in 1920, during the time of Hazrat Khalifatul Maish IIra. Thereafter, his father also accepted Ahmadiyyat. He maintained the confidentiality of the poor and rendered them financial aid. He helped many poor girls get married. He also helped those who were in jail with him. While he was in jail, he would be asked during visits if he was facing any difficulty in jail. He would say there was no difficulty, as he was there to serve the faith and he was getting an opportunity for propagation. Even at that time, he fearlessly and bravely propagated the message.
On 17 January 1988, a case was filed against Tahir Mahmood Sahib at the Malir Colony, Karachi police station. The case was that the defendant claimed he had caused his younger brother to accept Ahmadiyyat. He was imprisoned at that time as well. This was the second time he had the honour of being imprisoned and he had to face opposition. He was also attacked three times; however, he had left his matter with God. He had seen in a dream that one assailant was in the grasp of Allah the Almighty, after which the person who was raising opposition was killed on account of some dispute of his. Under those circumstances, the other two went to the deceased’s home and sought forgiveness for what they had done, and he immediately forgave them and did not pursue any charges.
The deceased’s wife says that he treated her in an extraordinary manner and that he was devoted to the sake of the Jamaat. When he would return at night, she never complained nor would she stop him because she was content knowing that, because of her late husband’s conduct, Allah the Almighty was taking care of their needs from the unseen.
One of their children is a life devotee, serving as a missionary of the Jamaat. He writes that in 1980 [his father] had the opportunity of becoming a prisoner in the way of Allah, at which time the police inflicted brutalities upon him. Whenever someone would mention the brutalities and ask him to be careful, he would passionately say that having endured the brutality of the police, he had no fear or worry and that he called upon Allah without any fear [of people].
He is survived by his wife, respected Mubasharah Sahiba, a daughter and three sons. His son Munib Mahmood Sahib is a missionary in Pakistan. May Allah the Almighty grant mercy and forgiveness to the deceased, elevate his station and enable his children to follow in his footsteps. The funeral prayer will take place after the [Friday] prayer.
(Official Urdu transcript published in the Daily Al Fazl International, 7 June 2025, pp. 2-7. Translated by The Review of Religions.)
