Al Hakam - 14 August 2026

Was Hazrat Musleh-eMaud impressed by Hitler and Mussolini? Critically analysing the allegation

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A European new convert’s exemplary devotion to Khilafat (1926)

Activities of Lajna Imaillah at Jalsa Salana UK 2026: A brief overview

Four-day tarbiyat and tabligh tour across Finland

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 14 August 2026 | Issue CDXXXIX Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

How to gain wisdom: The significance of age 40 We reach spiritual maturity around the age of 40, as the Holy Quran says, “when he attains his full maturity and reaches [the age of] forty years.” (Surah al-Ahqaf, Ch.46: V.16) However, why does this not coincide with when we reach physical maturity and cognitive maturity? By the time we reach our 30s, we have peaked and our physical decline has begun. Our favourite athletes, in any sport requiring explosive strength, are considered seniors in their 30s. By 40, most have retired. This is not just for elite athletes; we all experience and feel physical decline in our 30s. Additionally, we also reach cognitive maturity much earlier. By the time we reach 40, we have peaked and our cognitive decline has begun. For example, in chess, the average peak ELO age for grandmasters is 30. Elite chess players are seen as seniors in their 30s, and by 40 they are well past their prime. Again, this is not just for elite grandmasters; we all experience cognitive decline by our 30s. For example, our information processing speed is at its highest around ages 18 to 19, then it starts to decline. Our short-term memory improves until about age 25 and begins to decline around age 35. Our ability to remember faces peaks around age 30, then gradually decreases. Our short-term memory starts to weaken around age 35. Before 40, we begin our decline in just about all aspects of “fluid intelligence,” which is our brain’s raw processing power and its ability to adapt to unfamiliar Continued on page 3

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

Kindness towards a polytheist mother

ُ ْ َ ْ َ َ ٌ َ ْ ْ َ َْ َ ‫ ﻗﺎﻟﺖ ﻗ ِﺪ َﻣﺖ أ ِ ّ�� َوﻫ َﻰ ُﻣ� ِ�ﻛﺔ �ِ� ﻋ ْﻬ ِﺪ‬،‫ﻋ ْﻦ أ� َ�ﺎء‬ َّ ّ َ َّ ُ َ ْ ْ �‫ﻗُ َﺮ‬ ‫اﻟﻨ ِ� ّ� ﺻﻠﻰ ا��� �ﻠﻴﻪ‬ ‫ ِإذ َ�ﺎﻫﺪوا‬،�ْ ِ�ِ‫ﺶ َو ُﻣﺪﺗ‬ ٍ ّ َ َّ ُ ْ َ ْ َ ْ َ َ َ َ َ ّ ���‫اﻟﻨ ِ� ّ� ﺻﻠﻰ ا‬ ‫ ﻓﺎﺳﺘﻔﺘﻴﺖ‬،‫وﺳﻠﻢ �� أﺑِﻴﻬﺎ‬ ٌ َ َ ْ َ ْ َ َ ّ ُ َّ ُ ْ ُ َ ّ ‫اﻏﺒﺔ‬ ِ ‫�ﻠﻴﻪ وﺳﻠﻢ ﻓﻘﻠﺖ ِإن أ ِ�� ﻗ ِﺪﻣﺖ وﻫ َﻰ ر‬ ُ َ​َ​َ َُ َ َ َ �‫�أﻓﺄ ِﺻﻠ َﻬﺎ� ﻗﺎل� ﻧ َﻌ ْﻢ ِﺻ�ِ� أ ّﻣ ِﻚ‬ Hazrat Asma (ra) narrated: “My mother, who was a polytheist, came to me accompanied by her father during the truce agreed between the Quraysh and the Prophet (sa). I sought the Prophet’s (sa) ruling and said, ‘My mother has come of her own accord. Should I maintain ties with her?’ The Prophetsa replied, ‘Yes. Show kindness to your mother.’” (Sahih al-Bukhari, Kitab al-adab, Bab silati l-mar’ati ummaha wa laha zawj, Hadith 5979)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

It is God Almighty Who is truly worthy of praise If a person reflects closely and deeply, they will find that truly, it is Allah Almighty alone to whom all praise and quality belongs, and no human being or any other creation, in the true sense, is really worthy of praise and admiration. If an individual observes, pure of any vested motives, it shall become clearly evident to them that any individual who is declared worthy of praise can only be deserving if at some point in time, when nothing of existence or matter was to be found, they created those things. Another reason could be that in an era when nothing existed and when there was no knowledge of the means and elements that are required to bring a thing into existence, preserve it, safeguard its health and maintain its life, someone furnished all these necessary means. Or perhaps at a time, when this creation could have been

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This Week in History 14 - 20 August A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

14 August 14 August 1907: On this date, the Promised Messiah (as) received an Urdu revelation:

‫�تاور��۔‬،�‫آ‬،�‫آج�رے����ا��و�آ‬ “Today the Holy Prophet, on whom be the peace and blessings of Allah, came to our house. Along came honour and security.” (Tadhkirah, p. 992) 14 August 1923: On this day, Hazrat Khalifatul Masih II (ra) composed and published an essay titled:

����‫��و����ا‬

language, and had a desire for unity as well. To read more, see: “Jamaat-e-Ahmadiyya’s role in Indonesia’s independence from the Dutch”, alhakam.org, 24 December 2021, Issue 197, p. 27) 17 August 1925: On this day, Hazrat Maulvi Rahmat Ali (ra) departed for Indonesia under the auspices of Hazrat Musleh-e-Maud (ra), with the aim of establishing a mission there. He arrived in Sumatra in September. Despite landing in an alien place, his resolve overcame all possible barriers. He learnt the language, began tabligh and soon started discussions and debates with the local ulema (religious clergy). He established the first jamaat within a few months, with eight people performing bai‘at.

To read more about this, see: “Pioneer Missionaries: Part 9 – Propagation of Islam Ahmadiyyat in Bolshevik Regions” at alhakam.org (5 May 2023, pp. 16-17).

While bidding farewell to Hazrat Maulvi Rahmat Ali (ra) from Qadian, Hazrat Musleh-e-Maud (ra) gave valuable advice. For example, Huzoor (ra) said preaching should be done gradually; a system of the Jamaat should be established in every city and village where people accepted Ahmadiyyat. Huzoor (ra) advised instilling in the new Ahmadis the habit of preaching and becoming role models. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 438)

15 August

18 August

15 August 1975: In his Friday sermon on this day, Hazrat Khalifatul Masih III (rh) recited some verses of Surah az-Zumar and explained that, other than God Almighty, others who were generally intimidated had very limited and temporary spheres of power and it was useless to expect or rely on them. Huzoor (rh) stated that no power in the world or any fatwa could deprive such a one of guidance who was guided in the sight of God. Huzoor (rh) emphasised that Allah is the Almighty and able to take revenge. Allah gives dominion to the descendants of believers by making His guided true servants the subject of His support and help and He pours out His wrath on the disobedient. (Khutbat-e-Nasir, Vol. 6, pp. 127-130)

18 August 1928: Sufi Muti-ur-Rahman Sahib arrived in Chicago on this day as an Ahmadi missionary. There, he faced a lot of difficulties in the beginning.

(Propagation of Ahmadiyya in the Bolshevik Region). In the essay, Huzoor (ra) mentioned the preaching efforts of Fateh Muhammad Sahib and Mian Muhammad Ameen Sahib.

16 - 17 August 16 August 1946: During his Friday sermon on this day, Hazrat Musleh-e-Maud (ra) called on the Muslim world to support the freedom movement in Indonesia. Huzoor (ra) stated that there were around 70 million Muslims in Indonesia, who belonged to one nation, spoke a common

For more details of his difficulties and success, see: “Pioneer Missionaries: Part 2 – Serving till their last days” at alhakam.org (16 September 2022, p. 9). 18 August 1982: On this day, Walter Wallmann, the mayor of Frankfurt, had a meeting with Hazrat Khalifatul Masih IV (rh) and discussed issues of mutual interest. (Silsila Ahmadiyya, Vol. 4, p. 816)

19- 20 August 19 August 1962: On this day, Hazrat Nawab Amatul Hafeez Begum (ra), daughter of the Promised Messiah (as), arrived in Hamburg, Germany, during her visit to Europe. At the airport, she was welcomed by Ahmadis living in West Germany. Her visit was prominently featured in major German newspapers. About her visit, Chaudhry Abdul Latif Sahib, a missionary at the time, remarked that this visit

catalysed significant discussions about Islam in the German press. He said that the Christian objection that Islam does not give any status to women was widely refuted. He further elaborated, “I specifically emphasised [to the media] that Hazrat Begum Sahiba (ra) laying the foundation stone for the mosque being constructed in Zurich stands as a testament to the elevated status of women in Islam.” (Tarikhe-Ahmadiyyat, Vol. 21, pp. 451-455) 20 August 1885: On this day, the Promised Messiah (as) shared his famous supplication with Hazrat Hakim Maulvi Nuruddin (ra), while replying to his letter, which runs as follows:

� ‫اے �ے � اور اے �ے �ا! � ا� �ا ��رہ �ہ �� اور‬ �‫��ں۔�������د�اورا�م�ا�م�اور�ہ��ہد‬ � ‫اور ا�ن � ا�ن �۔ � � � �ى �دہ �� � اور ا� ��ر �ں‬ ���‫���۔�اَب�����اور��ہ�ر��اور�ى���اور‬ � ‫� �ف �� اور � � �ے اس � � �ت � � � �ے اور �� �رہ‬ �‫�۔آ��آ‬ “O my Benefactor and O my God! I am Your unworthy servant, laden with sin and heedlessness. You have seen from me wrong upon wrong, yet bestowed favour upon favour; You have witnessed sin upon sin, yet conferred beneficence upon beneficence. You have ever veiled my faults and enriched me with Your countless blessings. So even now, have mercy on this unworthy, sin-laden one, forgive my impertinence and ingratitude, and deliver me from this grief of mine – for none besides You can bring relief. Amin, again Amin.” (Maktubat-eAhmad, Vol. 2, 2008, p. 10) 20 August 2010: During his Friday sermon on this day, Hazrat Khalifatul Masih V (aa) mentioned Dr Najam-ul-Hassan Sahib of Karachi and Habibur-Rahman Sahib of Sanghar, Pakistan, who were martyred on 16 and 19 August 2010, respectively. (Al Fazl International, 10 September 2010, p. 5)

AL HAKAM | Friday 14 August 2026 Continued from page 1

situations and learn new things for the first time. Some cognitive peaks happen even in adolescence. For example, the ideal age that Hifz-ul-Quran schools admit students is between seven and 10. The critical age for second language acquisition ends at around 17, and to achieve proficiency like that of a native speaker, it is best to start learning by age 10. By the time we are 40, our physical and cognitive decline has begun. The realities of how life is passing us by impress on our hearts what this verse of the Holy Quran reminds us: “By the [testimony] of time, surely, man is in [a state of] loss.” (Surah al‘Asr, Ch.103: V.2-3) When we realise that time is passing and we are suffering irreversible loss with the decline of our body and mind plants the seed of something new in our hearts: grief. This maturity comes later because we need to experience loss to spiritually mature in the first place. The Promised Messiah (as) explained: “As man approaches forty, he starts shedding the vagaries of his youth and ruefully looks back at many of his follies from which his counsellors had failed to dissuade him. The ebullience of his youth naturally begins to subside, for his physical condition declines with advancing age. The rebellious blood is no longer there, nor is there any more physical vitality and recklessness of youth. The time of deterioration and decay approaches fast. “At this stage, he also witnesses the passing away of his elders and even the untimely death of younger people whose loss leaves him stricken with grief. His parents too are probably no more and the world begins to betray its transience in a number of ways. It is as if God places before him a mirror and says, ‘Look, this is the reality of life of which you are so fond.’ It is then that he recalls his past mistakes with regret and undergoes a radical transformation ushering in a new life, provided he is wellmeaning by nature and is one of those whom God has summoned.” (The Philosophy of the Teachings of Islam, pp. 12C-12D) Wisdom comes from a long experience with the hardships of life. This is why, when we look for wisdom, we look to our elders rather than our youth. If we want to learn about new technologies, or anything requiring fluid intelligence, we ask our youth for guidance because they easily adopt new innovations and are more familiar with them. You would ask your 20-year-old nephew for advice on a new technology, but you would not turn to that same nephew for wisdom on how to live life. Wisdom takes time to develop. When the Holy Quran describes the prophets Moses (as) and Joseph (as) reaching the age of maturity, it describes the wisdom and knowledge they were given as signs of that maturity. Allah the Almighty says about Moses (as): “And when he reached his [age of] full strength and attained maturity, We gave him wisdom and knowledge.” (Surah al-Qasas, Ch.28: V.15) Similarly, we read about Joseph (as): “And when he reached the [age of] maturity, We granted him judgement and knowledge.” (Surah Yusuf, Ch.12: V.23) Here, the Holy Quran refers to wisdom and knowledge being signs of spiritual maturity. These are characteristics that

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actually peak later in life rather than earlier. There is a form of intelligence called “crystallised intelligence,” which is our ability to utilise the accumulated knowledge and skills we have gained through a lifetime of experience. This is the type of intelligence that peaks in later life. For example, our ability to evaluate other people’s emotional states peaks in our 40s and 50s and our vocabulary skills continue to grow in our 60s. Our crystallised intelligence peaks in our 60s and 70s. While the raw power of our brain slowly decreases, our ability to use it much more effectively increases the older we get. Wisdom is what restrains us from ignorant behaviour. The root of the Arabic word hikmah (wisdom) means to restrain someone for their reformation, which is why this root is used to describe the bridle used to restrain a horse. An unrestrained horse may have great strength, but it can be harmful if not guided. It becomes useful when its impulses are restrained. Peak fluid intelligence does not stop us from ignorant behaviour; it just gives us the ability to process those ignorant decisions more quickly than someone older. The restraint we gain from crystallised intelligence is what prevents us from ignorant behaviour. The Promised Messiah (as) said, “I feel hesitation in accepting the Bai’at of young people. Until a person reaches the age of forty, they are not truly mature. In youth, there are certainly fluctuations. I do not intend to take allegiance in such a state, but considering the possibility of causing hurt feelings, I sometimes accept it. When a person turns forty, they contemplate the reality of death. But what reliance is there in someone who has not yet even felt the fear of death?” (Malfuzat [Urdu], Vol. 3, p. 393) Spiritual maturity comes so long after physical maturity and cognitive maturity because we need to feel loss to gain wisdom; we need a long period of experience to gain true knowledge of what is actually important in life. After we are 40, we may feel down over how we are now in physical and cognitive decline. We may be apprehensive about getting older. We should dwell on these feelings of suffering continuous loss, on how death is coming closer, because this feeling of grief is a path to gaining wisdom. Hazrat Musleh-e-Maud (ra) said: “Maturity is of two types. One is physical maturity that occurs between the ages of 18 and 21 and the other is intellectual maturity that occurs between the ages of 18 and 25. However, besides these two types, there is also spiritual maturity, in which a person’s natural instincts become mature and they formulate a specific course of action for themselves, keeping their circumstances in mind. Regarding the age of spiritual maturity, the Holy Quran and the accounts of revered personalities indicate that it is at the age of 40.” (Anwar-ul-Ulum, Vol. 19, p. 123) (Rizwan Khan, Missionary, USA)

Endnotes 1 Age of Peak Competitive Performance of Elite Athletes: A Systematic Review. Sports medicine (Auckland, N.Z.), 45(10), 1431-1441 2 Rise and Fall of Physical Capacity in a General Population: A 47Year Longitudinal Study. Journal of cachexia, sarcopenia and muscle, 16(6), e70134 3 Estimating the peak age of chess players through statistical and machine learning techniques. Sci Rep 15, 33977 4 When does cognitive functioning peak? The asynchronous rise and fall of different cognitive abilities across the life span. Psychol Sci. 2015;26(4):433-443 5 A critical period for second language acquisition: Evidence from 2/3 million English speakers. Cognition. 2018;177:263-277 ٌ ْ 6 Lane’s Lexicon, Root: ‫ ُحْکَّم‬Entry: ‫ ُحِْک َُمﺔ‬،‫ُحْکَّم‬

prey to a multitude of afflictions, someone had mercy on it and protected it. Further still, someone could be worthy of praise if, for example, they saved from being wasted the effort of one who works and bestows the rights in full of those who labour. Although, apparently, fulfilling the rights of a labourer is nothing more than just recompense, such a person can be deemed a benefactor who also fulfils the rights of others in full. These are the noble attributes which make someone deserving of praise and admiration. Now if you are to reflect on this, you will see that in the truest sense, all of these praiseworthy qualities are due to Allah the Exalted alone, Who is the Possessor of these attributes to the highest level of perfection. No one else truly possesses these qualities. Firstly, observe God’s attribute of creation and providence. One could think that these attributes are to be found in mothers, fathers and other benefactors as well. However, if an individual reflects more deeply, they will come to know that a mother, father and other benefactors have certain aims and motives that move them to show favour. The proof of this, for example, is that if a healthy, beautiful and energetic baby is born, parents express joy, and if the baby is a boy, their joy is even greater; they rejoice and celebrate. However, if a girl is born, the home becomes a place of mourning as it were, and the day of the baby’s birth becomes a day of sorrow; parents feel that they cannot even show their faces in shame. Often, certain foolish people will even kill their daughters through various contrivances or they will show less care in their upbringing. Then, if the child is born crippled, blind, or with some other disability, parents wish that the child would die, and on many occasions, unsurprisingly, they will even kill them with their own hands, considering the child to be a burden. I have read that the Greeks would intentionally kill such children; in fact, it was a royal mandate that any baby who was born handicapped, disabled or blind, etc., be put to death immediately. This manifestly demonstrates that although humans do possess the nature to care and support, their thoughts are adulterated with personal and selfish motives. However, Allah the Exalted has no selfish motive whatsoever in giving life to and nurturing His vast creation (which is so innumerable as is beyond one’s ability to fathom, and difficult for the tongue to articulate, and which fills the heaven and earth). Unlike parents, God does not desire service and provision in return; in fact, He has given life to His creation due to the demands inherent in divine providence. Any person would accept that to plant a seed, water it, look after it and protect it until it grows into a fruitful tree, is an act of great benevolence. Hence, if one contemplates the nature of man, his state and the manner in which he was supported and maintained, you will see how great a favour God Almighty has done, by supporting man through countless transformations and changing stages of helplessness. The second aspect that I have just alluded to relates to the full availability of such means as are necessary for human coexistence and the use of human faculties even before our coming into being. You can observe that even before we were born, God created the means necessary to support us.

If the brilliant sun that is raised above us— owing to which there is light far and wide, and the day shines forth—did not exist, would we be able to see? How else would we reap the benefits and advantages that we are able to gain through light? If the sun and moon, and other forms of light did not exist, the faculty of sight would be futile. Although the eyes possess an ability to see, they are completely useless without outer and external light. So how great a favour is it that, in order to make use of our faculties, God has furnished the necessary means in advance, and how great a mercy is it that He has granted us such faculties and then vested them with inherent capacities that are absolutely imperative for the perfection of man and in reaching the ultimate objective? The qualities that have been vested in the brain, muscles and veins are put to use by man and he can perfect them. For at the same time, God Almighty has also created the means that perfect man’s faculties. This is the state of the internal system whereby each and every faculty is geared to the objective and interest that results in man’s prosperity. Even in the external respect, there is an established system whereby each and every individual who is skilled in an art has, at their disposal from the very beginning, the raw materials and tools that are required for their craft. For example, if there were no leather and thread, from where would a cobbler produce these things and how could he perfect his craft? Similarly, if there was no cloth, how would a tailor sew anything? This is the case with every human being. A physician, irrespective of how skilled and knowledgeable he may be, can do nothing if medicines were not available. He would write a prescription after extensive thought and reflection, but if the medicine was nowhere to be found in the shops, what would he do? What a great bounty it is that on the one hand, God has given us knowledge, and on the other hand, He created plants, minerals and other living organisms that are helpful to those suffering from illness, and has vested these creations with diverse properties and qualities that come to use in every era when unexpected needs arise. Therefore, nothing that God Almighty has created is without benefit or useless— even ticks and lice are not without their benefit. It is written that if someone is unable to pass urine, on certain occasions, the insertion of lice into the urethra, can induce urination. Is it within anyone’s power to even fathom the extent to which human beings benefit from these things? Then, fourthly, there is the recompense of efforts. This too requires the grace of Allah. For example, just observe how much effort and toil man undertakes in agriculture. If it were not for the help of God Almighty, how could a farmer return home with harvested grain? It is by the grace and bounty of God that everything takes place at its appropriate time. As such, the people might well-nigh have perished in the recent dry season, but God sent down rain by His grace and saved a large part of His creation. Therefore, first and foremost, it is God Almighty Who intrinsically, more than anyone else, is supremely deserving of praise. In comparison to Him, no other being possesses any such inherent right. (Malfuzat [English], Vol. 2, pp.185 - 188)

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form the

Archives

Was Hazrat Musleh-e-Maud impressed by Hitler and Mussolini? Critically analysing the allegation

Asif M Basit

Ahmadiyya Archive & Research The following words of Hazrat Mirza Bashir-ud-Din Mahmud Ahmad (ra), Khalifatul Masih II, are presented by critics of the Ahmadiyya Community to prove that he was inspired by Fascism and looked up to Hitler and Mussolini as ideal leaders: “Unlike Hitler or Mussolini, we do not have a government to reform people by force and banish from the country whoever does not comply with our orders, or rigorously punish whoever is not ready to listen to or act upon our words. If we had government power, we would accomplish this work within a single day, and not let another day dawn where these flaws and shortcomings existed among us.”1 Before proceeding to any details, it is necessary to establish the context of the aforementioned excerpt. It is taken from a Friday sermon of Hazrat Musleh-e-Maud (ra), the very title of which is “Efforts should be made to bring about reformation in deeds.” In this sermon, Hazrat Musleh-e-Maud (ra) lays out an important point: the reformation of belief is a relatively straightforward undertaking, whereas the reformation of

acts and deeds constitutes a far more demanding process. For instance, matters pertaining to inheritance may, at the level of doctrine, be acceptable to all; yet, in practice, deliberate or inadvertent deficiencies in the distribution of an estate serve as a sample of conduct that demands reform. Throughout the sermon, Hazrat Musleh-e-Maud (ra) discusses various approaches applied for practical reformation, and explains how different systems of governance, each in its own manner, attempt to bring about practical reformation. He cites the examples of dictatorship and monarchy among others. Nowhere, however, does he express approval of any of these for the Ahmadiyya Jamaat. What is particularly noteworthy is that the sermon concludes with the following words: “Bearing these considerations in mind, we ought to devise a remedy so that we may reform our conduct, and so that, just as a momentous transformation has been brought about in the beliefs of the world through the Promised Messiah (as), a similar revolution may likewise be brought about in practical life. I offered on a previous occasion, and I offer it once again, that members of the Community ought also to reflect upon this subject in their individual capacities. It is my hope that those who reflect upon the means of reforming practical conduct will, even before

hearing what I have to say, perceive within themselves a capacity by which they will be able to remedy their own shortcomings with great passion. I therefore call upon Ahmadis to reflect upon this matter themselves, and, should any proposal occur to them, to communicate it to me, so that I too may benefit from their proposals.” These words, in themselves, dissolve the very objection under discussion. Would a leader possessed with an authoritarian disposition invite both the masses of his community to such consultation? And what autocrat is there who says, “Communicate to me your proposals, so that I too may benefit from them”? Since it is thus abundantly evident that Hazrat Muslehe-Maud (ra) harboured no such intention as the critics seek to impute to him by force, we now proceed to offer a detailed response to this objection. Whether or not taking this quote in isolation suffices to show someone’s ideology – social, political and religious as it envelopes all three – is the aim of this article. Hazrat Mirza Mahmud Ahmad (ra) (1889-1965) lived and led his community in colonial India, and later in the post-colonial child called Pakistan. The above words are from a time when colonial powers were head-to-head and a world war was brewing. Various forms of governance were at

AL HAKAM | Friday 14 August 2026 play in the global colonial theatre: democracy, dictatorship and fascism. Religious leadership had dwindled away in the hubbub and there seemed no sign of it coming back to life in the then foreseeable future. It was in the grind of these secular forms of governance that religious communities were undergoing the struggle for survival. A thorough reading of the vast collection of Hazrat Mirza Mahmud Ahmad’s (ra) writings and lectures shows that he had a great understanding of the global politics and colonial dynamics. While he would highlight the pros of a certain style of governance, he would never hold back in voicing his critique too. For instance, he once compared the outlooks of European Fascist powers with the British democratic tradition. Instructing his followers to strive to leave behind better followers of Islam, he wrote: “A difference between the British and other nations is that the British focus more on future generations than the current one, with the confidence that when our great people pass, they will be replaced by more great persons. “[…] Other nations are not as confident. For instance, Napoleon rose to power and endeavoured to conquer all European nations within a span of a decade. This was so, for he thought that there would be no Napoleon after him. “Hitler’s haste too was out of the fear that there would be no Hitler for Germany after him. The same was the case with Mussolini, who knew that there would be no other Mussolini after him to rejuvenate Italy. “On the other hand, every individual in the British society believes that even if they are unable to triumph, those who will come after me will. They do not fear losing one Lloyd George or one Churchill as they believe that many more Lloyds Georges and Churchills will continue to appear. Hence their policies are not based on haste […].”2 This, and many other passages from his works, exhibit the depth of understanding in regard to not only the geopolitical modus operandi of world powers, but the psychology and thought processes behind it. This isn’t the space to delve into his understanding of the political motives of the world powers, but the Ahmadiyya inclination towards the British is quite conspicuous – an allegation thrown at them by their Muslim critics and interlocutors. Similarly, the Ahmadiyya standpoint on their loyalty to the British Raj too is not inconspicuous: fidelity in exchange for religious freedom. This stance of Hazrat Mirza Mahmud Ahmad (ra) left no room for any inclination towards European Fascism. He was once criticised by one of his own followers for demonstrating too much optimism in the British and not seeing any promise in the Fascist powers. Referring to this criticism, which he had received through a letter, he addressed it in depth in one of his sermons: “In his book Mein Kampf, Herr Hitler lays a manifesto for his government and clearly states that any nation with its nerve centre outside Germany cannot live under the German government. He questions the possibility of a nation being controlled by an external power, yet it dwelling on German soil. This, he declares, would mean that some people would be living among us, but they would not be submissive to us. “I ask that under such a policy, how can Ahmadiyya survive in Germany? The Promised Messiah (as) has declared Qadian to be the headquarter of the Ahmadiyya movement; now imagine Qadian being under Britain or Italy, and other regions with Ahmadiyya population being under German control. The German administration would persecute these Ahmadis. Similarly, if Qadian were to go under German control, Italy and its likes would persecute Ahmadis for the same reasons, as they too believe in such policies. “Hitler goes on to declare an even more disastrous policy where he says that he would not allow any religion even near his country that lays for its followers economic, commercial and social laws. It is for this very reason that he is a bitter enemy of Jewish people […].”3 Hazrat Mirza Mahmud Ahmad (ra) goes further to explain how Russia, in the wake of its communist revolution, would not tolerate religious people, let alone

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allow religious freedom. He explains how an Ahmadiyya missionary, Zahoor Hussain, had been severely persecuted by the Russian authorities when sent to Russia to propagate the message of Islam.4 Hazrat Mirza Mahmud Ahmad (ra) also analysed the economic policies being applied by the world powers to gain more control. It was from this arena that he thought the actual victor would emerge. He identified three major clusters of actors: Socialism in the likes of Britain, France and America; Bolshevik Communism in Russia; and Nationalist Socialism in Germany, Italy and Spain.5 He further criticised the racial factor at play behind Nazi Germany: Hitler’s theory of Herrenvolk – supremacy of the Aryan race.6 Hazrat Mirza Mahmud Ahmad (ra) found no room for any other race or nation to survive under an administration with such inhumane and discriminatory policies. In his analysis of the global powers of his time, Hazrat Mirza Mahmud Ahmad (ra) seems to identify any lessons that could be learnt – from their successes as well as their failures. In understanding Hitler, he saw him as “an extraordinary person, full of fire that could destroy whatever came in its way for thousands of miles. He was actually a volcano that shook its nation to the core.” But he saw Hitler’s downfall in his misjudgement of his rival forces and, consequently, “called God’s wrath upon himself.”7 He saw that submission to its leader and complete obedience were paramount to a nation’s success. Hence, while criticising their oppressive nature, he chose this factor to be something that could be learnt and benefited from. He spoke of how Mussolini had raised Italy from a state of helplessness and turned it into a great power that now stood with its head high, challenging anyone to contest it.8 He rooted this praise in the Quranic teaching of “O ye who believe! obey Allah, and obey His Messenger and those who are in authority among you”9 by highlighting that if Italians could show exemplary obedience to their leader, even not being religiously bound to do so, why should Ahmadis not do so when they are bound by their faith. He emphasised that obedience in Islam is tied to bai’ah, the pledge of allegiance, which means complete submission to the point of being sold to the leader. He cited as examples the Companions of the Holy Prophet (sa) of Islam, who had very limited resources, were far fewer in number as compared to their adversaries, but were able to defeat them and make Islam triumphant.10 Alongside his emphasis on absolute obedience and submission, Hazrat Mirza Mahmud Ahmad (ra) remained cautious of the fact that the Islamic caliphate was not to be misunderstood as synonymous with dictatorship. He clarified that while Islam asks for absolute submission to the caliphate, “the Islamic system of governance is thousands of times better than dictatorship.”11 He laid out similarities and differences of both systems side by side: “Although there is similarity in the two, in that just as dictators are to be obeyed unreservedly, God Almighty asks for the same for caliphs. But there is a huge intrinsic difference between the two: the dictator makes his own legislation and asks for it to be obeyed, while the caliph himself is under a system of law that is set and revealed by Allah the Almighty. “Hitler has set his own law, so has Mussolini, and so has Lenin, but the Muslim caliph is under the same law as are his ordinary followers. He [the caliph] has no legislation of his own as he is bound by divine law, and it is the same that he asks his followers to abide by.”12 In the same sermon, and on many other occasions, he condemned some Muslim circles who had seen Hitler’s and Mussolini’s Fascism as the way forward for Islam.13 He not only condemned Fascism, but made it quite clear, as discussed above, that Fascism had no sympathies towards Islam. In 1939, he analysed the Italo-Turkish war – where Italy had attacked the Ottoman territory of the Tripolitanian Vilayat on the coasts of North Africa – and made it quite clear that “wherever they [Italy and Germany] can, they will try and eliminate Islam. The British can have

many other vices, but they stay away from interfering with religion, as much as they can, and are, hence, better than Italy and Germany.”14

Contemporaneous Muslim inclination towards Fascism Having looked at Hazrat Mirza Mahmud Ahmad’s (ra) view on European Fascism, it is important to know what views his contemporary Muslim leadership held about it. Hazrat Mirza Mahmud Ahmad (ra), while on a tour to Europe in 1924, visited Mussolini during his short stay in Rome. The meeting was arranged by the then British ambassador to Italy and was planned to be an hour long. However, Hazrat Mirza Mahmud Ahmad (ra) recalled and recounted later that about three-quarters of the hour were lost in the struggle to tell the taxi driver where he intended to go. He recalls having left with only a quarter of an hour, during which Mussolini showed particular interest in Indian politics in general and Mahatma Gandhi in particular. He later expressed his regrets that not enough time was left to discuss with Mussolini the possibilities of establishing a Muslim mission in Italy and sending missionaries there.15 This was at a time when Mussolini was the prime minister of Italy and not the full-fledged dictator. Other Muslim leaders were to engage with him when he was the Fascist dictator. Among them was Sir Muhammad Iqbal, the national poet of British-Indian Muslims. After the second roundtable conference held in London, Iqbal visited Rome and made an appointment with Mussolini. During research for this essay, the author looked through Mussolini’s records held at the National Archives of Italy and was only able to find the appointment confirmed in Mussolini’s official diary. Marked under the date 27 November 1931, and scheduled for 15:45, it read: “Sir Muhammad Iqbal – grande poeta mussulmano”.16 It is said to have lasted for around forty minutes.17 Iqbal had walked out of the meeting quite impressed by Mussolini. We know this from his reply to a journalist’s question about his impressions of Mussolini: “Your Duce is a Luther, but without a gospel.”18 Iqbal was to later record his impressions about Mussolini in poetic verse:

‫�������؟�ا����؟‬ ‫وہ������ِ�عآ�ب‬ Whose benevolent eye has graced this miracle upon you? He whose vision is like the light of the Sun!19 Dr Javed Iqbal, Sir Muhammad Iqbal’s son and biographer, acknowledges the difficulty in ascertaining Iqbal’s viewpoint on Mussolini, but, to make this task easy, he quotes a letter written by Iqbal himself to Ale Ahmad Saroor on 12 March 1937: “You see a contradiction in what I have written about Mussolini. You are right, but what can I do if the devil and the saint are combined in this banda-e-khuda [lit. man of God, but used for an amusing figure]? If you were to ever meet Mussolini, you would testify that his gaze is so inexplicably intense that it can only be likened to nothing but a ray of the Sun. This is, at least, what I felt.”20 Despite this bloody conquest of Abyssinia, Muslims of Libya seemed overjoyed to welcome Mussolini when he visited the country in March 1937. The purpose of Mussolini’s visit, as described by his Governor General to Libya, was to present himself to the Libyan people as “founder of the empire” and “defender of the prestige of Rome, the common mother of all Mediterranean peoples.”21 But the Muslims of Libya seemed to be more royalist than the king. They not only presented to him a cordial welcome, but presented him a Saif al-Islam – the sword of Islam. One of the two Muslim army men, who had been vital in Italy’s campaign on Egypt, came forward and said the following while presenting Mussolini the sword of Islam: “In the name of the soldiers and Muslims of Libya,

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proud sons of fascist Italy, I have the honour to offer the victorious Duce this well-tempered Islamic sword. At this moment, with our hearts, beat those of all Muslims of the Mediterranean shores who, filled with admiration and hope, perceive in you the great statesman who guides our destiny with a sure hand.”22 Mussolini, to his loyal Muslims of Libya, responded by exclaiming: “You have shown your loyalty to Italy, exercising the greatest discipline at a time when Italy was engaged in a distant war, and you offered thousands of volunteers who made a valuable contribution to our victory.” He went on to promise the Libyan and Ethiopian Muslims “peace, justice, well-being, respect for the laws of the Prophet” and, to demonstrate “sympathy towards Islam and towards Muslims the world over.”23 Some Muslims beyond the Libyan borders too seemed fascinated by Mussolini’s diplomatic infatuation with the Muslim world. Palestinian journal Filastin welcomed Mussolini’s apparent sympathies towards the Muslim world.24 Assad al-Shuqairi, a follower of Jamal al-din alAfghani’s pan-Islamism and the mayor of Acre, saw Mussolini’s friendship as his repentance for his injustices, and strongly advised Libyan and Ethiopian Muslims to grab the opportunity.25 The Cairo-based newspaper al-Balagh showed optimism in Mussolini’s declaration and saw it as parallel to the German Kaiser Wilhelm II, who had made similar commitments with the Ottoman Sultan Abdul Hamid II before undertaking his tour to Constantinople, Jerusalem and Damascus in 1898. We conclude this sword of Islam episode by quoting the qadi of Derna, a prominent local Muslim leader, who presented a flowery resolution to Mussolini at the footsteps of the mosque in Derna. He referred to Mussolini as “a faithful instrument of the divine will because God wants to give peace and prosperity to the world again”.26 In another passage, the qadi of Derna told Mussolini that “400,000,000 Moslems in the world will not remain insensible to the particular attention you have paid to

Islam”.27 Syed Abul A’la Maududi, an Islamic scholar of great influence, an Islamo-political activist and a contemporary of Hazrat Mirza Mahmud Ahmad (ra), appears to have remained immensely impressed by European Fascism. For Maududi, Islam not only provided individuals with a code of life, but was a regime that had to, by hook or by crook, take political control of the entire world. His core theory of a so-called Islamic revolution is summed up in his own words, when he called every single Muslim to “come out and join the struggle”.28 This was Maududi’s call to armed conflict, with the motive being: “Eliminate all those who reject God […]. If you accept the truth of Islam, all that remains for you to do is to put all your strength into establishing Islamic rule on Earth.”29 His ideology spread across parts of the Muslims world and inspired movements like Ikhwan al-Muslimun in Egypt and the likes of al-Qaeda and ISIS in more recent times. This violent tendency had stemmed from his deep inspiration for Fascism. Presenting his worldview of such an Islamic revolution, he declared that “German National Socialism would never have enjoyed the success it did without the framework Fichte, Goethe and Nietzsche provided, taken up under the brilliant and strong leadership of Hitler and his comrades.”30 The founder of Ikhwan al-Muslimun, Hassan al-Banna, was deeply inspired by Abul A’la Maudidi’s Fascist ideals. When the grand mufti of Jerusalem, and al-Banna’s mentor, Amin al-Husseini died in 1946, he delivered a eulogy stating: “O Amin, what a great, indomitable, incredible man you truly were […]. What a hero you were – what a miracle of a man […] who challenged an empire, battling Zionism with Hitler’s help.”31 Quite telling is the way he mentions both Mussolini and Hitler with honorific titles of “Il Duce” and “der Fuhrer”.32 Mussolini committed Italy to an everlasting war in a speech he delivered in 1935 and made it clear that “every Italian man between eight and fifty-five must be gripped by a militarist spirit.” The speech gripped al-Banna’s attention, especially the statement that “militarism is a new idea,

something no one has succeeded in realising throughout human history […].” While al-Banna made reference to this speech on many occasions, the most striking is where he corrects Mussolini by pointing out that the idea of total militarisation of the society began thirteen centuries ago through Islam and its founder, Prophet Muhammad (sa). He went on to proclaim with great pride that “there is barely a surah in the Quran in which the Muslim is not summoned to show courage, endurance and militancy, pursuing jihad in the name of God.”33 A confidant of al-Banna and later defector, Ali Ashmawi, tells how deeply inspired by Fascism al-Banna was. In his book The Secret History of the Muslim Brotherhood, he goes into the details of how al-Banna studied not only the structures of Nazi security services and the Gestapo, but also those of underground Zionist groups.34 One of Egypt’s leading literary scholars, Taha Hussein, criticised Ikhwan al-Muslimun for their pro-German stance. Another renowned analyst, Abbas al-Akkad, provided evidence that the Ikhwan had received secret payments from Nazi intelligence to sow seeds of fascism in Egypt. Jeffrey Herf, in his book Nazi Propaganda for the Arab World, discusses how the Nazis saw the Ikhwan as not only a military ally but as a vehicle to spread their antiSemitic ideas in the Muslim world.35 Another key figure of the Ikhwan, Syed Qutb, started studying the works of Abul A’la Maududi and ended up being a prominent name in what is termed as Islamic terrorism. Two of his works, Signposts on the Road and The Future of this Religion, acquired the status of textbooks for violence in the name of political Islam. This helps put Hazrat Mirza Mahmud Ahmad’s (ra) views in perspective. He made it quite clear, staying in line with the founder of the Ahmadiyya Community, that he did not approve of a militant Islam. Nor did he approve of oppressive regimes like those of European Fascists. On the other hand, prominent Muslim scholars not only admired Fascism and were inspired by Fascist tendencies, but also introduced Islam to the Western world as the mother of Fascism.

Endnotes

1

Mirza Bashir-ud-Din Mahmud Ahmad, Khutbat-eMahmood (being a collection of sermons), Vol 17, Friday Sermon, 29 May 1936, p. 337, Fazl-e-Umar Foundation, Nazarat Nashr-o-Ishaat, Qadian, 2022 (Henceforth to be cited as Khutbat-e-Mahmud) 2 Khutbat-e-Mahmood, Vol. 3, p. 614 3 Khutbat-e-Mahmood, Vol. 20, p. 434, Friday Sermon 13 October 1939 4 Ibid., p. 437 5 Mirza Bashir-ud-Din Mahmud Ahmad, Nizam-e-Nau, p. 32, Nazarat Nashr-o-Ishaat, Qadian, 2016 6 Ibid. 7 Khutbat-e-Mahmood, Vol. 26, Friday Sermon 24 August 1945, p. 332 8 Khutbat-e-Mahmood, Vol. 17, Friday Sermon 7 August 1936, p. 504 9 Surah an-Nisa, Ch.4: V.60 10 Ibid. 11 Khutbat-e-Mahmood, Vol. 20, Friday Sermon 7 July 1939, p. 302 12 Ibid. 13 Ibid.

14 Mirza Bashir-ud-Din Mahmud Ahmad, Khitabat-e-Shura, Vol. 2, Address to Majlis-i Shura 1939, p. 424, Nazarat Nashr-o-Ishaat, Qadian, 2013, V.2 15 Khutbat-e-Mahmood, Vol. 39, Friday Sermon 27 June 1958, p. 166; Abdur Rahman Qadiani, Safar-e-Europe, Zia-ul Islam Press, Rabwah, p. 154 16 Mussolini records, Archivio Centrale Dello Stato (Italian state archives), Segreteria Particolare, Di S. E. Il Capo Del Gerverno 17 Dr Javed Iqbal, Zinda Rud, p. 519, Sang-e-Meel Publications, Lahore, 2019 18 Ibid. 19 Muhammad Iqbal, Bal-e-Jibril (being a collection of poetic works), Taj Company, Lahore, p. 202. Translation adopted from iqbalurdu.blogspot.com 20 Muhammad Iqbal, Iqbal Nama (being a collection of Iqbal’s letters), Vol. 2, Ed Sheikh Ataullah MA, published by Sheikh Muhammad Ashraf, Lahore, p. 314 21 Proclamation by Governor General Italo Balbo to the Libyan people, 10 March 1937 22 Popolo d’Italia, 19 March 1937, quoted by John L Wright in Mussolini, Libya, and the Sword of Islam, in Italian

Colonialism, Ed R Ben-Ghiat, M Fuller, Palgrave, New York, 2005 23 Gaspare Ambrosini, I problem del Mediterraneo, Istituto Nazionale di Cultura Fascista, Rome, 1937 24 Filastin, 17 March 1937 25 Ibid, 18 March 1937 26 New York Times, 13 March 1937 27 Ibid. 28 Abul A’la Maududi, Khutbat, Markazi Maktaba Islami, New Delhi, 1998 29 Ibid. 30 Abul A’la Maududi, Minhaj al-Inqilab al-Islami, Cairo, Dar al-Ansar, 1977, p 19 31 Hassan Al-Banna, Majmua’at Rasael al-Imam al-Shahid Hassan al-Banna, Cairo, 1999, p406; Hamed Abdel-Samad, Islamic Fascism, Prometheus Books, New York, 2016 32 Ibid. 33 Ibid. 34 Ali Asmawai, at-Tarikh as-Sirri li Gamaa’at al-Ikhwan al-Muslimin, Cairo 2006, 2 edition, pp. 8-9 35 Jeffrey Herf, Nazi Propaganda for the Arab World, Yale University Press, New Haven, 2009, pp. 242-244

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NEWS Bangla Department UK holds training and outreach event Mansoor Ahmad Secretary Bangla Department UK On 2 August 2026, the Bangla Department of Jamaat UK held a Training & Outreach Event, which was attended by 110 participants, including 15 guests. It was presided over by Dr Abdullah Zakaria Sahib, President of the Bangla Department Jamaat UK.

The training session commenced at 11:30 am with a recitation from the Holy Quran, followed by an Urdu poem. A video clip featuring guidance from Hazrat Khalifatul Masih V (aa) was presented wherein he emphasised that the love for Allah, His Messenger (sa), the Promised Messiah (as) and Khilafat must be nurtured from early childhood to form a lasting, genuine bond. Then, an interactive question and answer

session was conducted. The attendees were introduced to a special guest, Abdul Awaal Khan Chaudhury Sahib, Amir Jamaat Bangladesh. Questions from attendees were addressed by Abdul Awaal Khan Sahib and Feroz Alam Sahib, In-Charge Bangla Desk UK. The congregational Zuhr and Asr prayers were followed by lunch and thereafter, the afternoon session began with a recitation from the Holy Quran, followed by an Urdu poem and a welcome address by Muhammad Abdul Hadi Sahib, Chief Coordinator, who introduced the Ahmadiyya Muslim Jamaat, detailing its objectives, progress and worldwide contributions.

A special presentation was delivered by Professor Amir Hussain Sahib on “How I Found Faith: My Conversion to Ahmadiyyat.” An open question and answer session featured responses from Abdul Awaal Khan Chaudhury Sahib and Feroz Alam Sahib. A special exhibition was set up showcasing the Holy Quran translated into different languages of the world by the Ahmadiyya Muslim Jamaat. The event concluded with a vote of thanks by Dr Abdullah Zakaria Sahib, followed by a silent prayer led by Abdul Awaal Khan Chaudhury Sahib.

Four-day tarbiyat and tabligh tour across Finland Basharat ur Rehman Secretary Tarbiyat, Jamaat Finland A delegation of the Ahmadiyya Muslim Jamaat Finland completed a four-day tarbiyat and tabligh tour, led by Shahid Mahmood Kahloon Sahib, MissionaryIn-Charge Finland. The principal aims were to strengthen contact with Jamaat members, present the newly published Finnish translation of the Holy Quran to important institutions and establish constructive relations with libraries, media representatives and religious leaders across the country. Travelling from Helsinki, the delegation covered approximately 3,000 kilometres and spent around 41 hours on the road. During the tour, 20 copies of the Finnish translation of the Holy Quran were presented in eight cities to libraries, public institutions, journalists and religious leaders. The first stop was Vaasa, approximately 400 kilometres from Helsinki. Local members warmly welcomed the delegation and several hours were spent with them. After lunch and the congregational Zuhr and Asr prayers, the delegation continued approximately 300 kilometers north to Oulu, where members of the local Jamaat were gathered to meet the delegation. After dinner and offering Maghrib and Isha prayers, some good discussions were held. The following morning, the first meeting took place at Oulu City Library, where the delegation met Ms Erika, a journalist associated with the BBC. She was introduced to the worldwide Ahmadiyya Muslim Jamaat and its activities in Finland. Also, a copy of the English translation of the Holy Quran was presented to her. Ms Erika appreciated the Jamaat’s efforts to promote peace, love and religious harmony in Finland. She expressed her willingness to support future initiatives and to write about the Jamaat’s activities in the press. The delegation then met the library representative and provided an introduction

to the Jamaat and its work. Two copies of the Finnish translation of the Holy Quran were presented for the library’s collection. The library representative agreed to hold a Quran exhibition at the library. During the Oulu visit, a faith-inspiring opportunity came across. The members approached a man sitting on a bench who appeared to be Muslim and introduced himself. The man, named Abdul Rehman, explained that he had accepted Islam around 20 years ago after reading the English translation of the Holy Quran by Sir Muhammad Zafrulla Khan (ra). It was deeply moving to learn that this translation had reached a remote northern region of Finland more than two decades ago already. A warm discussion followed in which Abdul Rehman Sahib was introduced to the Ahmadiyya Muslim Jamaat and the advent of the Promised Messiah (as). He was presented with a Finnish translation of the Holy Quran. Following the successful meetings in Oulu, the delegation travelled approximately 550 kilometres farther north towards Inari, an important centre in the Sámi region of northern Europe. After a journey of about 10 hours, the delegation reached Inari. The next morning, the delegation visited the Sámi Parliament Library and presented a Finnish translation of the Holy Quran. The delegation then visited the office of the local newspaper Inarilainen and met the chief editor, Mr Jaakko Peltomaa. He showed considerable interest in the Jamaat’s activities for peace and mutual understanding throughout Finland. When he was presented with a Finnish translation of the Holy Quran, Mr Jaakko said with delight that he was holding the Holy Quran for the very first time in his life. He also expressed an intention to publish an article about the Jamaat’s nationwide campaign and its message, “Love for all, hatred for none.” The delegation next visited Ivalo City Library and met chief librarian Ms Virpi Veskoniemi, who oversees several libraries

in the region. She listened with great interest to an introduction to the Ahmadiyya Muslim Jamaat, its humanitarian service, interfaith work and efforts to establish peace. The delegation then visited Ivalo Church and met its priest, Mr Tuomo Huusko. When presented with a Finnish translation of the Holy Quran, he described the gift as an honour. At the conclusion of the meeting, he presented the Missionary-In-Charge with a Sámi-language Bible as a gesture of mutual respect and interfaith harmony. After completing the meetings in Inari and Ivalo, the delegation travelled approximately 326 kilometres to Rovaniemi and met local members of the Jamaat. The following morning, on Friday, the delegation visited Rovaniemi City Library. The librarian warmly received the delegation and took a

keen interest in the Jamaat’s global work. A Finnish translation of the Holy Quran was presented and accepted with great appreciation. The delegation then began the journey south. After travelling around 350 kilometres, it reached Kajaani and then a further 200 kilometres to Kuopio and met local members, who were encouraged to maintain a strong connection with the Jamaat. After the completion of all scheduled programmes, the delegation travelled a further 400 kilometres to Helsinki, arriving safely at around 2:30 am, close to the time of Fajr prayer. The libraries and public institutions visited receive an estimated combined daily footfall of around 1,500 people.

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in previous bai‘at ceremonies from Ghana by following Huzoor (aa) through MTA, this was the first time they experienced it in person. No announcement was needed for silence to descend upon the vast marquee when Huzoor (aa) entered at 1:10 pm. Despite containing thousands of ladies, it became so still that even the smallest sound seemed magnified as the bai‘at ceremony began. Traditionally, the bai‘at is recited first in English and then in Urdu. This year, however, the English recitation was repeated a third time to allow interpreters to translate into the many languages represented among those taking bai‘at across the world. Far from diminishing the atmosphere, each repetition only intensified it. The ceremony concludes with a silent prayer led by beloved Huzoor (aa). Through the microphone, the emotion in his supplication is unmistakable, prompting quiet sobs throughout the main ladies’ marquee. Across the wider Jalsa Gah – in the Mothers and Children’s marquee, the First Aid tent and every other area – women raise their hands in prayer, tears falling as hearts unite before Allah the Almighty.

Exhibitions

Activities of Lajna Imaillah at Jalsa Salana UK 2026: A brief overview Looking back at the enormous success of Jalsa Salana UK this year, we bring you a brief overview of the activities and organisation of Jalsa Salana UK from the Lajna side. The morning session on the second day of Jalsa always features a series of speeches delivered by members of Lajna Imaillah. This year’s Jalsa theme, “muhabbat-e-ilahi” (divine love), played an instrumental role in how the topics of the speeches were chosen. The first speech, “The Life of the Holy Prophet (sa): Living Proof of Divine Love”, was delivered by Dr Maleeha Mansur Sahiba. Drawing upon the life of the Holy Prophet Muhammad (sa), she explained the many ways in which Allah the Almighty manifested His love for His beloved messenger and how the Holy Prophet (sa) reciprocated that love with complete devotion. Dr Maleeha Sahiba observed that people often associate love with wealth, status or worldly influence. Yet the Holy Prophet (sa), orphaned at a young age and without worldly power, attained the highest rank through Allah’s love. She highlighted how Allah established his truthfulness among his people, who universally recognised him as the truthful and trustworthy. Concluding her address, she encouraged attendees to emulate the Holy Prophet’s (sa) yearning for Allah, explaining that true success lies in following his perfect example so that believers may also become recipients of Allah’s Divine love. Dr Fariha Khan delivered the next speech. Her Urdu address was titled “Attaining Allah’s Love Through Following the Holy Prophet (sa).” She began by reciting the Quranic verse: “Say, ‘If you love Allah, follow me: then will Allah love you and

forgive you your faults. And Allah is Most Forgiving, Merciful.’” (Surah Aal-e-Imran, Ch.3: V.32) Dr Fariha Sahiba explained that this verse establishes complete obedience to Holy Prophet (sa) as the means through which Allah’s love is attained. She reflected upon the Holy Prophet’s (sa) life before prophethood, noting that he already believed firmly in the Unity of God and was widely recognised for his honesty, integrity and trustworthiness. She described how he would withdraw to “Jabal an-Nur” (mountain of light) in search of his Creator, devoting himself to worship in solitude despite the hardship involved. Even today, she observed, climbing the mountain presents a physical challenge despite modern facilities. Yet the Holy Prophet’s (sa) profound love for Allah enabled him to endure every difficulty in pursuit of communion with his Lord. Encouraging the audience to reflect upon these examples, Dr Fariha Sahiba reminded attendees that the Holy Prophet (sa) demonstrated that true closeness to Allah is attained through sincere worship and prayer, which he himself described as the delight of his eyes. The final address of the session was delivered by Farzeen Qureshi Sahiba, who spoke on “Guided by the Light of Khilafat to True Islam.” Sharing her personal journey to Islam Ahmadiyyat, Farzeen Sahiba spoke movingly about the passing of her mother in 2001, which prompted her to reflect deeply upon faith and the purpose of life. At just seventeen years of age, she began questioning whether she had truly found the right path as a Muslim. After meeting members of the

Ahmadiyya Muslim Jamaat, she undertook extensive research into Ahmadiyyat. She also experienced a series of profound dreams relating to the Promised Messiah (as), the Holy Prophet (sa) and Hazrat Khalifatul Masih IV (rh), all of which strengthened her conviction and ultimately led her to accept Islam Ahmadiyyat. Although her decision brought significant opposition from members of her Sunni Muslim family, she explained that every hardship proved worthwhile, as Allah the Almighty continued to strengthen her faith and guide her at every stage of her journey.

International bai‘at On 26 July 2026 – the third and final day of Jalsa Salana UK – the marquee was filled with thousands of women representing every corner of the globe, all waiting for the highlight of the Jalsa: the international bai‘at ceremony. Each had travelled a unique path to reach this moment, whether a physical journey across countries or a spiritual journey guided by Allah the Almighty towards Ahmadiyyat. Among them was Molly Garnett, who was only moments away from entering Ahmadiyyat. This was her third Jalsa Salana UK. Her journey towards Islam began through her work supporting refugees. Drawn towards the faith, she spent the past two years learning about Islam, praying regularly and observing Ramadan. Now, she felt ready to take bai‘at. Also awaiting the ceremony were Zulfata Salifu and Sophia Hamamat Yanful from Ghana, both attending Jalsa Salana UK for the first time. Although they participated

The exhibitions department continues to be one of the most popular attractions at Jalsa Salana UK, offering guests and volunteers the opportunity to explore a diverse range of historical Islamic artefacts, learn more about Islam and participate in interactive activities. This year, 15 volunteers have been guiding Lajna members through the exhibitions, an increase from 10 volunteers last year. Throughout the Ladies’ Jalsa Gah, long queues of thousands of women could be seen eagerly waiting to explore the various displays. One of the most popular new additions this year has been the Virtual Reality (VR) exhibition showcased by Waqf-e-Nau International, for which many visitors queued for over an hour. The VR experience allows guests to take a virtual tour of Qadian. Wearing a headset, visitors are immersed in exploring the historic town while listening to an audio narration describing significant locations, including Darul Aman, Baitul Dua and the blessed grave of the Promised Messiah (as). The beauty and historical significance of Qadian were further showcased through a detailed 3D model of the city, recreated according to the original blueprints documented by Hazrat Mirza Bashir Ahmad sahib (ra) and shown at the Ahmadiyya Archive and Research Centre (ARC) exhibition. Remarkably, the model was not constructed in a factory or workshop but in the home of a young member of Lajna Ima’illah over the course of almost three months before Jalsa Salana. Reflecting on the project, the creator said: “Building this model became my own way of connecting with it. As I recreated every street and every little detail, I found myself appreciating it even more. The stories and memories of Qadian that beloved Huzoor (aa) shares now feel even more meaningful to me because I’ve taken Continued on page 9

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100 years

A European new convert’s exemplary devotion to Khilafat (1926) The name of Miss Hidayat Budd, a Dutch female convert to Islam Ahmadiyyat, requires little introduction. Following her acceptance of Islam, she developed a profound sense of devotion and attachment to the Ahmadiyya Muslim Community and to Hazrat Khalifatul Masih. The depth of this bond is clearly reflected in her correspondence. Presented below is an excerpt from an English letter written by Miss Budd to Babu Abdul Hameed Sahib, Railway Auditor, Lahore.

A strong bond of faith and submission Miss Hidayat Budd writes: “Your statement that every Ahmadi obeys the second Khalifa with heart and soul has left a deep impression upon me.

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the time to understand the place where they unfolded. This is precisely what I kept in mind while creating this model. I pray and hope that everyone can connect with Qadian in the same way, insha-Allah.” Drawing upon her background in graphic design, the mother of two painstakingly assembled every aspect of the model. Each wooden component was laser cut, the pools of water were handcrafted using resin, and every tree and piece of greenery was individually placed by hand. The finished model not only preserves a rich legacy of Islamic history but also highlights the remarkable capabilities and dedication of Ahmadi women. The exhibitions department has also provided engaging activities for children. Interactive explorer sheets encourage young visitors to search the exhibitions for answers to questions such as, “Which pioneer Muslim woman was a librarian?” Children who complete the activity are rewarded with a sticker.

Children’s name tags The Children’s Name Tags department performs a vital role across the Ladies’ Jalsa Gah by providing children with wristbands displaying their mother’s name and contact details. Given the vast size of the Jalsa site and the thousands of attendees present, it can be easy for children to become separated from their families, creating distress for

Yet what has astonished me even more is that, although I have not had the honour of meeting Hazrat Khalifatul Masih II [ra] in person, the very moment I entered this Jamaat, the first desire that arose within my heart was to obey him.

Understanding the nature of devotion to Khilafat “On one occasion, Chaudhry Sir Muhammad Zafrulla Khan [ra] visited here [i.e. Holland]. During the course of our conversation, he remarked that every Ahmadi both fears and loves Hazrat Khalifatul Masih II [ra] to an extraordinary degree. “At the time, however, I was unable to fully comprehend this reality. It is only now that I have come to understand it. “In light of this realisation, I can clearly

both mother and child. This department therefore provides reassurance to mothers, enabling them to participate in Jalsa Salana with greater peace of mind, knowing that if their child becomes lost, they can be reunited quickly and efficiently. On the first day alone, approximately 700 wristbands were issued. The initiative was also promoted in advance of Jalsa Salana UK through Lajna auxiliary groups.

Amenities The amenities department serves as a welcoming space for ladies attending Jalsa, providing a wide range of practical facilities and support, particularly for mothers and elderly guests. Facilities include seating areas, drinking water, milk for mothers, emergency provisions like needles and thread for clothing repairs, charging ports, car pumps in case of tyre deflation and female hygiene products. The department also offers a private nursing area where mothers can feed their children in comfort while young children rest. In addition, there is a snack corner catering for mothers, children and those with specific health or dietary requirements, including low blood pressure, high cholesterol or other dietary needs. Seventeen duty holders served within this department, expressing a heartfelt desire to serve the guests of the Promised Messiah (as) in every possible way.

Nappy changing With so many mothers and young

see that we indeed love Hazrat Khalifatul Masih II [ra] beyond measure and, at the same time, stand in awe of him, because we believe him to be a guide who leads towards truth and righteousness.

Obedience rooted in spiritual conviction “If there were a matter that displeased me, then, despite my love for my Queen and my government, I would not hesitate to disobey them, even though I know that the government could imprison me for the slightest act of defiance. “Yet when it comes to the directives of Hazrat Khalifatul Masih, even if they run contrary to my own wishes, I do not find within myself the courage to disregard them. This is despite knowing that Hazrat

children attending the Jalsa, dedicated nappy-changing facilities remain an essential service. This department provides mothers with a hygienic, private and comfortable environment to change their children’s nappies. A notable addition this year has been an adjacent marquee specifically designated for SEND children and elderly guests requiring changing facilities. This thoughtful provision caters to individual needs while promoting privacy, dignity and inclusivity across the Ladies’ Jalsa Gah.

New converts The New Converts department provides a welcoming and supportive environment for those who have recently embraced Ahmadiyyat. Volunteers assist new members in navigating Jalsa Salana while providing opportunities to meet others, ask questions and strengthen their understanding of Islam Ahmadiyyat. The marquee is filled with faithinspiring accounts as converts share the journeys that led them to join the Jamaat, with one lady explaining that she witnessed the humanitarian efforts of Humanity First in Gaza last year, which deeply inspired her and ultimately led her to accept Ahmadiyyat. Many new converts also expressed their appreciation for the exhibitions, particularly those showcasing the history of Islam Ahmadiyyat and the devotion of individuals who dedicated their lives to the service of faith.

Khalifatul Masih cannot inflict upon one who violates his instructions what a worldly government is capable of doing to those who disobey its laws.

The joy of following a worthy leader “It is an exceedingly delightful feeling to know that we have submitted ourselves to the guidance of one who is truly worthy of being followed with complete sincerity and devotion in every command and instruction. “Indeed, this is a blessing of which one can never be sufficiently proud, and it is solely through the grace of Allah the Almighty that we have been granted this honour.” – Miss Hidayat Budd (Translated by Al Hakam from the original Urdu, published in the 13 August 1926 issue of Al Fazl)

Bookstall The bookstall caters to both Lajna and Nasirat, offering a wide selection of literature including children’s books, children’s audiobooks and educational flashcards. A distinctive feature is the collection of books written and published by Lajna Imaillah, which are available exclusively at the Lajna bookstall. The significance of the bookstall was further underscored following Hazrat Khalifatul Masih V’s (aa) address to Lajna on Saturday, in which Huzoor (aa) emphasised the importance of increasing religious knowledge. In the wake of this address, many women visited the bookstall, seeking to act upon Huzoor’s (aa) blessed instruction by purchasing literature to further their religious knowledge. The bookstall thus became not only a place to acquire books, but also a means through which Lajna could respond practically to the guidance of their beloved Imam. Visitors are drawn to the bookstall for many different reasons. Some seek to strengthen their faith, others wish to begin learning as new Ahmadis, while many simply enjoy reading or discovering new books with family and friends. Regardless of their motivation, all are united by a shared desire to increase their knowledge. Recognising the diverse backgrounds of attendees, the Bookstall also offers literature in multiple languages, enabling those facing language barriers to access knowledge that might otherwise be less readily available.

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Friday Sermon Mubarak Mosque, Islamabad, Tilford, UK

17 July 2026

The Prophet’s (sa) gratitude to God and his teachings on thankfulness After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih V (aa) stated:

Prior to creating mankind, Allah the Almighty established countless blessings for their benefit. These bounties of Allah the Almighty and His favours upon His creation most certainly require mankind to be grateful to Him. Every Prophet has guided his people towards being grateful servants of Allah the Almighty. And the greatest example of this gratefulness was demonstrated by our Master, the Holy Prophet (sa). Through every action of his, he exhibited gratitude towards Allah the Almighty. Upon seeing him weep and cry and his fervent supplications before Allah the Almighty, when he was asked, ‘Why are you weeping so profusely?’ even though Allah the Almighty has already promised you every kind of success and is, in fact, already granting you this success? In response to this, the Holy Prophet (sa) said that should I not be a grateful servant of Allah the Almighty for these blessings. Should I not bow down before Him in humility and express my gratitude to Him? (Sahih al-Bukhari, Kitab-ul-Tafsir, Hadith 4837, Vol. 12, p. 83, Nazarat Ishaat) On every occasion, whereas he demonstrated his practical example of being grateful, he also encouraged his followers to be grateful. He taught them the methods of expressing gratitude to Allah the Almighty and also taught them prayers for this. Today, I will discuss this very example of the Holy

Prophet (sa), his prayers and his guidance in this regard. In one narration, Hazrat Anas (ra) relates that the Holy Prophet (sa) said: “Faith consists of two halves; one half is patience, the other is gratitude.” (Al-Jami’ Li Shu’b Al-Iman, Hadith 9264, Maktabat-ulRushd, 2003, pp. 192-193) In reality, patience also manifests an aspect of gratitude. As such, if one reflects upon this, complete faith can only be attained through gratitude. Hazrat Suhaib (ra) relates that the Holy Prophet (sa) said: “How wonderful is the affair of a believer! Every matter concerning him is good and this is true only for a believer. If he finds delight in something, he is grateful and that is good for him. If hardship befalls him, he remains patient and that too is good for him.” (Sahih Muslim, Kitab az-zuhd Wa Al-Riqaiq, Hadith 5304, Vol. 15, Noor Foundation, p. 194) This is good, because Allah the Exalted says: “[…] Surely, Allah is with the steadfast” (2:154). He further says: “[…] Give glad tidings to the patient” (2:156). As such, for someone who has Allah the Almighty by his side and to whom He gives such glad tidings, what greater good could there be for him? Such true patience can only be attained when a person becomes a grateful servant of Allah the Almighty for all His blessings. Thus, even the most concise

statements and words of the Holy Prophet (sa) contain treasures of wisdom. Hazrat Abu Hurairah (ra) relates that the Holy Prophet (sa) said: “He who is not grateful to people, is not grateful to Allah either.” (Jami’ at-Tirmidhi, Abwab al-birri wa s-silah, Hadith 1954) While being grateful to Allah the Almighty is essential, the Holy Prophet (sa) particularly mentioned being grateful towards people as well. Furthermore, if one develops such sentiments and feelings of gratitude, this will create a beautiful society and this is the true Islamic society that the Holy Prophet (sa) desired to establish. In another narration, Hazrat Numan bin Bashir (ra) relates that the Holy Prophet (sa) stated from the pulpit: “Whoever is not grateful for little will not be grateful for much either, and whoever is not grateful to people is not grateful to Allah the Almighty either. Speaking of the favours of Allah the Almighty is also a form of gratitude, while not mentioning them is ingratitude.” He further said: “The Jamaat [community] is a mercy and division is a punishment.” (Musnad Al-Imam Ahmad bin Hanbal, Musnad an-Nu‘man bin Bashir, Hadith 18640, Vol. 6, Alam Al Kotob, 1998, p. 297) That is, remain attached to the Jamaat, become grateful servants of Allah the Almighty and remain as one, as only then will you partake of the favours of Allah the

Almighty. However, if you sow division and allow your hearts to become divided, you cannot become recipients of the favours of Allah the Almighty. The Holy Prophet (sa) taught gratitude with remarkable depth. In this regard, Hazrat Anas (ra) relates that whenever the Holy Prophet (sa) met a particular individual, he would ask, “How are you?” If the person replied, “I am very well, and I praise Allah Almighty,” the Holy Prophet (sa) would pray, “May Allah Almighty continue to keep you well.” On one occasion, the Holy Prophet (sa) met the same man and asked him the same question. This time he replied, “If I am grateful, then I am well.” The Holy Prophet (sa) remained silent. The man then asked, “O Prophet (sa) of Allah, whenever you asked me before and I replied that I was well and praised Allah, you would pray for me, saying, ‘May Allah keep you well.’ But today you remained silent.” The Holy Prophet (sa) replied, “When I asked you before, and you said, ‘I am very well, and I praise Allah Almighty,’ I prayed that Allah Almighty would continue to keep you well and increase His blessings upon you. But today you said, ‘If I am grateful,’ (as though he were in doubt and as though if he expressed gratitude for it, then he was doing just ok; otherwise, his condition wasn’t that great). Therefore, I remained silent.”

AL HAKAM | Friday 14 August 2026 (Musnad Al-Imam Ahmad bin Hanbal, Musnad Anas bin Malik, Hadith 13571, Vol. 4, Alam Al Kotob, p. 618) The Holy Prophet (sa) explained that the man had fallen into doubt and had entertained a negative thought about Allah. He could not bear that even the slightest trace of ingratitude or a negative assumption regarding Allah Almighty should enter a person’s mind. Hazrat Usamah bin Zaid (ra) relates that the Holy Prophet (sa) said: “If someone does good to you and you say to them, JazakAllah, or JazakAllahu Khairan, i.e., may Allah reward you with the best of rewards, then you have fully expressed your appreciation.” (Jami’ atTirmidhi, Abwab al-birri wa s-silah, Hadith 2035) Similarly, Hazrat Abu Hurairah (ra) relates that the Holy Prophet (sa) said: “When Allah intends goodness and blessings for a people, He grants them long lives and inspires them to be grateful.” That is, He enables them to offer gratitude. (Kanzul Ummal, Kitab al-akhlaq, Vol. 2, Part 3, Hadith 6409, Dar Al-Kotob AlIlmiyah, p. 104) Thus, gratitude is essential for the progress of a nation, for the progress of the Jamaat, and for the progress of every individual. Gratitude towards Allah Almighty, gratitude towards one another, and gratitude towards everyone from whom one receives any kind of benefit are all essential. It is this spirit of thankfulness that fosters unity and cohesion within a nation. There is a narration of the Holy Prophet (sa) in which he also gave profound guidance to help people develop a true appreciation of gratitude. Hazrat Aisha (ra) relates: “The Messenger (sa) of Allah would often say to me, ‘What about your poetry?’” Meaning, recite some verses. Hazrat Aisha (ra) knew many verses of poetry which she would recite. So she would ask, “Which ones? There are many which I know.” The Holy Prophet (sa) would reply, “Recite the verses about gratitude.” She would then recite: “May my parents be sacrificed for you. A poet says: “‘Support the one who is weak – the one whose weakness prevents him from ever repaying you. One day you will see the fruits of your kindness.’ “(Do not help others only because you expect something in return; rather, help those who cannot repay you, and you will witness the blessings that result from it. This is what a poet has said.) “‘One day, that weak person will either repay your kindness or praise you, and whoever expresses gratitude for your favour has, in fact, repaid it.’” He who expresses gratitude by saying alhamdulillah [All praise belongs to Allah] and thanks him has repaid the kindness shown to him. She would further recite from these couplets: “When you intend to maintain ties of kinship with a noble person, you will never find that bond to be weak or worn out.” In other words, showing kindness to relatives is never like holding on to a fragile rope. Rather, it is a strong bond because Allah Almighty Himself rewards such acts. Hazrat Aisha (ra) says, “When I finished reciting these verses, the Holy Prophet (sa)

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said: “‘O Aisha, this is absolutely true. Gabriel has informed me that on the Day of Judgement Allah will raise mankind and ask one of His servants, “One of My servants did you a favour. Did you thank him?” The servant will reply, “My Lord, I knew that the favour ultimately came from You, so I thanked You.” (He did not thank the person; he thanked Allah instead). Allah will then say, “If you did not thank the person through whom I bestowed My favour upon you, then you have not truly thanked Me either.”’” (Kanzul Ummal, Kitab al-akhlaq, Vol. 2, Part 3, Hadith 8621, Dar Al-Kotob Al-Ilmiyah, p. 297) What a beautiful principle this is for building a harmonious society. The Holy Prophet (sa) also taught a prayer for cultivating gratitude. Hazrat Abdullah bin Ghannam al-Bayadi (ra) relates that the Messenger (sa) of Allah said: “Whoever, upon waking in the morning, says: ‘O Allah, whatever blessing I have awakened with is from You alone. You are One and have no partner. To You belongs all praise, and to You belongs all gratitude,’ then such a person has fulfilled the gratitude due for that day. And whoever says the same in the evening has fulfilled the gratitude due for that night.” (Sunan Abu Dawud, Kitab aladab, Hadith 5073) Similarly, there is another narration in which Hazrat Mu’adh bin Jabal (ra) relates: “The Messenger (sa) of Allah took my hand and said, ‘O Mu’adh, by Allah, I truly love you.’ Then he said, ‘O Mu’adh, I urge you never to omit saying after every prayer:

َ َ َ ْ ُ َ َ ْ ُ َ َ ْ ٰ َ ْ � َ َ� ُ �ٰ َ ‫اَد ِ​ِتَک‬ ‫َالّٰلُھَّم َا ِ​ِعِّنّْی َعٰلی ِ​ِذْک ِ​ِرَک َوُشْک ِ​ِرَک َوُحْس ِ​ِن ِ​ِعَب‬

“‘O Allah, help me to remember You, to thank You, and to worship You in the best manner.’” (Sunan Abu Dawud, Kitab al-witr, Hadith 1522) Another narration relates that Abu Ala ibn Shakheer reported from a man of the Banu Hanzalah, who said: “I was travelling with Hazrat Shaddad bin Aus when he said, ‘Shall I not teach you what the Holy Prophet (sa) taught us? He taught us to pray: “‘O Allah, I ask You for steadfastness in every matter. I ask You for firmness upon guidance. I ask You to enable me to be grateful for Your blessings and to worship You in the best manner. I ask You for a truthful tongue and a sound heart. I seek Your protection from the evil that You know, and I ask You for the good that You know. I seek Your forgiveness and also forgiveness from that which You know.’” In other words, one seeks forgiveness from Allah and from all those in the world who can forgive and be of benefit to mankind. “Allah alone possesses knowledge of the unseen.” (Jami’ at-Tirmidhi, Abwab ad-da‘wat, Hadith 3407) He alone knows what will truly benefit a person and what will not. Therefore, the prayer is that: “O Allah, bestow Your grace upon me in every matter, and place goodness for me in everything that You have created and that can be a means of benefit for me.” Then on one occasion, the Holy Prophet (sa) taught a prayer. Hazrat Abu Sa‘id (ra) relates that a man stated, “O Messenger (sa) of Allah, which prayer is best for me to recite during my prayer?” The Holy Prophet (sa) replied, “Say:

ُ� ُ ُ ْ ْ َ ُ� ُ ْ ُ� َ ُ� ُ َ ْ َ َ َ� ُ �ٰ َ ‫َک اْل َ​َح ْ​ْم ُ​ُد ُکُّل ٗ​ٗہ َ​َوَلَ​َک الُّشْک ُ ُ​ُر ُکُّل ٗ​ٗہ َ​َوَلَ​َک اْل ُ​ُمْلُک ُکُّل ٗ​ٗہ َ​َوَلَ​َک‬ ‫َالّٰلُھَّم َل‬ ُ ْ ُ َ َ ْ َ ْ َ َ ُ َ ْ َ ٗ � ُ ُ ْ َ ْ ُ ْ َ َ ْ َ َ ٗ ُ� ُ ُ ْ َ ْ ‫اْلَخْلُق ُکُّلٗہ َو ِ​ِاَلْیَک َیْر ِ​ِجُع اْلَاْمُر ُکَُّلٗہ َنْسَئُلَک ِ​ِمَن اْلَخْیِرِ َوَاُعْوُذ‬ �ُ � َ ‫ِ​ِبَک ِ​ِم َ​َن الَّش � ّ​ِّر ُکِّل ّٖٖہ۔‬

“‘O Allah, all praise belongs to You, all gratitude belongs to You, all sovereignty belongs to You, all creation belongs to You, and every matter returns to You. We ask You for every kind of goodness and seek Your protection from every kind of evil.’” (Jamul-Jawami, Hadith 15222, Vol. 15, Dar AlKotob Al-Ilmiyah, 2016, pp. 571-572) A narration also records one of the Holy Prophet’s (sa) own prayers. Hazrat Ibn Abbas (ra) narrates that the Holy Prophet (sa) would often pray, and this is the translation: “O my Lord, help me and do not help anyone against me. Grant me aide and do not grant anyone aide against me. Plan for me and do not plan against me. Guide me and make guidance easy for me. Help me against whoever commits injustice against me. O Allah, make me one who is abundantly grateful, one who remembers You frequently, one who fears You, is completely obedient to You, one who bows to you abundantly. O my Lord, accept my repentance, wash away my sins, accept my supplication, strengthen my proof, guide my heart, keep my tongue straight [upon truth], and remove all malice from my heart.” (Sunan Abu Dawud, Kitab al-witr, Hadith 1510) Now, the heart of the Holy Prophet (sa) was already completely pure and free from every impurity, and he was wholly inclined towards Allah the Almighty. Although he recited this prayer for himself, in reality he was teaching it to us, so that each of his followers should pray for a pure heart and seek the grace of Allah the Almighty. Hazrat Abu Hurairah (ra) relates: “There is a prayer which I learnt from the Holy Prophet (sa), and I have never abandoned it.” The translation of the prayer is: “O Allah, make me one who thanks You abundantly, remembers You abundantly, follows Your guidance and keeps Your commandments constantly in mind.” (Jami’ at-Tirmidhi, Abwab-ul-Da’wat, Hadith 3604) If someone recites this prayer every day, then improper thoughts will not arise, nor will they engage in wrongful actions. Instead, they will do only those things which Allah the Almighty has commanded. Hazrat Abu Hurairah (ra) also narrates that the Messenger (sa) of Allah said that “Whoever sees a person afflicted with some trial and recites this supplication, he has truly expressed gratitude for the blessing bestowed upon him. The supplication is: ‘All praise belongs to Allah, Who has protected me from the trial with which He has tested you, and has granted me excellence over you and over all of His creation.” (Kitab-ulShukr, Ibn Abi Dunya, Maktabat al-Turath al-Islami, 1994, p. 55) When one sees another person suffering from hardship, one should also pray in this manner and thank Allah the Almighty for protecting them from those hardships. Hazrat Aisha (ra) relates that whenever the Holy Prophet (sa) saw something that pleased him, he would say:

ُ َ� ُ� َ َ ْ ْ َ� �ٰ ْ َ ْ َ ‫الَّصاِل ََِحاُت۔‬ ‫َاْلَحْمدِلِّٰل ِ​ِہ اَّل ِ​ِذْی ِ​ِب ِ​ِنْعَم ِ​ِت ِ​ِہ َت ِ​ِتُّم‬

“All praise belongs to Allah, by Whose favour all righteous deeds are completed.” Whenever he saw something that displeased him, he would say:

َ ُ ٰ َ �ٰ ُ ْ َ ْ َ ‫اٍل‬ ٍ ‫َاْلَحْمُدِلِّٰل ِ​ِہ َعٰلی ُک ّ �ِّل َح‬

“All praise belongs to Allah in every circumstance.” (Sunan Ibn Majah, Kitab aladab, Hadith 3803) Hazrat Anas (ra) says, “We were travelling with the Holy Prophet (sa) and rain began to fall.” The narrator (Hazrat Anas [ra]) says that the Holy Prophet (sa) uncovered the cloth from his head until some of the rain fell directly upon him. “We asked, ‘O Messenger (sa) of Allah, why did you do this?’ He replied, ‘Because it has freshly come from our Exalted Lord.’” (Sahih Muslim, [Translation], Kitab Salati l-istisqa’, Hadith 1485, Vol. 4, Noor Foundation, pp. 54-55) Thus, out of gratitude, he allowed those fresh raindrops to fall upon him. Hazrat Abu Hurairah (ra) similarly relates that “Whenever the first drops of rain from a cloud began to fall, the Holy Prophet (sa) and his companions would uncover their heads, and the Holy Prophet (sa) would say, “This is a fresh blessing from our Mighty and Exalted Lord, and it is among His most blessed favours.” (Kanzul Ummal, Kitab al-azkar, Hadith 4936, Vol. 1, Part 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 267) There was no occasion on which the Holy Prophet (sa) failed to express gratitude to Allah the Almighty. Even during what appeared to be the smallest matter, he remained thankful. Thus, Hazrat Malik (ra) relates that whenever the Holy Prophet (sa) emerged from the washroom, he would recite:

َ ْ َ َ� �ٰ َْ َ​َ � ‫َاْل َ​َح ْ​ْم ُ​ُدِلِّٰل ِ​ِہ اَّل ِ​ِذ ْ​ْی َاْذ َ​َھ َ​َب َ​َعِّنّی اْلَْاَذی َ​َو َ​َعاَفاِن ِ ْ​ْی‬

“All praise belongs to Allah Who has removed from me what was harmful and has granted me good health.” (Sunan Ibn Majah, Kitab at-taharah, Hadith 301) Hazrat Zaid bin Khalid al-Juhani (ra) narrates that the Holy Prophet (sa) led them in the Fajr prayer at Hudaybiyyah after rain had fallen during the previous night. When he finished praying, he turned towards the people and asked, “Do you know what your Mighty and Exalted Lord has said?” The people replied, “Allah and His Messenger (sa) know best.” The Holy Prophet (sa) said, “Allah the Almighty has said: ‘Among My servants, some awoke this morning as believers in Me and others as disbelievers in Me. Whoever said, “We have received rain through the grace and mercy of Allah,” is a believer in Me and a disbeliever in the stars. But whoever said, “We have received rain because of the rising of such-and-such star,” is a disbeliever in Me and a believer in the stars.’” (Sahih al-Bukhari, Kitab al-adhan, Hadith 846, [Translation], Vol. 2, Nazarat Ishaat, pp. 247-248) Meaning he doesn’t believe in Allah; rather, he still worships the stars. Therefore, the true standard of gratitude is that every blessing should be attributed solely to God Almighty and gratitude be expressed to Him. At that time, some people had not received the proper tarbiyat and traces of their former customs and customary beliefs still remained. They would sometimes attribute rainfall to specific stars. The Holy Prophet (sa) therefore explained the true meaning of gratitude and morally trained them accordingly. Another narration states that Ja‘far bin Muhammad narrates from his father that whenever the Holy Prophet (sa) looked into

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a mirror, he would say: “All praise belongs to Allah Who created me, fashioned me and made my character beautiful, and made beautiful in me those things which appear defective in others.” (Kitab-ul-Shukr, Ibn Abi Al-Duniya, Maktabat al-Turath alIslami, 1994, p. 54) Hazrat Abu Sa‘id (ra) relates that whenever the Holy Prophet (sa) ate or drank something, he would afterwards express his gratitude by saying:

َ َ َ ْ َ َ� �ٰ َ​َ َْ ْ ‫َاْل َ​َح ْ​ْم ُ​ُدِلِّٰل ِ​ِہ اَّل ِ​ِذ ْ​ْی َاْط َ​َع َ​َمَنا َ​َو َ​َسَقاَنا َ​َو َ​َج َ​َعَلَنا ُ​ُم ْ​ْس ِ​ِل ِ​ِمْی َ​َن۔‬

“All praise belongs to Allah, Who has granted us food and water, and made us Muslims.” (Jami’ at-Tirmidhi, Abwab adda‘wat, Hadith 3457) Hazrat Abu Umamah (ra) narrates that it was the practice of the Holy Prophet (sa) that whenever he finished eating – and on one occasion Hazrat Abu Umamah (ra) said that when he would lift up the dining cloth, after finishing a meal – he would say:

ْ ْ َ َ َ َ َ َ َ� �ٰ ُْ َْ ‫َاْل َ​َح ْ​ْم ُ​ُد ِلِّٰل ِ​ِہ اَّل ِ​ِذ ْ​ْی َکَفاَنا َ​َوَا ْ​ْر َ​َواَنا َغْی َ​َر َ​َمْخ ِ​ِف ّ �ٍّی َ​َوَلَا َ​َمْکُفْوْ ٍ​ٍر۔‬

“All praise belongs to Allah, Who has sufficed us and satiated our hunger and thirst. This is not a gratitude that ends here, nor one that is abandoned.” At other times, he would say: “All praise belongs to Allah. O our Lord, this is not a gratitude that ends with this meal, nor one that is abandoned afterwards, nor one of which there will ever be no further need, O our Lord.” (Sahih al-Bukhari, Kitab alat‘imah, Hadith 5459, [Translation], Vol. 13, Nazarat Ishaat, pp. 401-402) There is yet another narration in which the Holy Prophet (sa) enjoined gratefulness. Hazrat Sahl bin Mu‘adh bin Anas relates from his father that the Holy Prophet (sa) said that whoever eats food and then prays:

َ َ َ َ َ� َ َ ْ َ َ ْ َ ْ َ� �ٰ ُ ْ َ ْ َ َْ ‫اَم َ​َو َ​َرَزَق ِ​ِن ْ​ْی ِ​ِہ ِ​ِم ْ​ْن َغْیِرِ َ​َحْوْ ٍ​ٍل‬ ‫َاْلَحْمُد ِلِّٰل ِ​ِہ اَّل ِ​ِذْی َاْطَعَمِنِْی َھَذا الَّطَع‬ َ‫�ِّمِّن � ْ​ْی َ​َوَلَا ُ​ُق �َّوٍة‬ ٍ ّ​ّ

“All praise belongs to Allah, Who fed me this food and provided it to me without any power or strength on my part,” then his past and future sins are forgiven. The Holy Prophet (sa) also said that whoever wears a garment and prays, “All praise belongs to Allah, Who clothed me with this garment and provided it to me without any power or strength on my part,” then his past and future sins are forgiven. (Sunan Abu Dawud, Kitab al-libas, Hadith 4023) Hazrat Abu Hurairah (ra) relates that when people would see the first fruit of the season, they would bring it to the Holy Prophet (sa). When the Holy Prophet (sa) received it, he would pray: “O Allah, bless our fruits for us; bless our city for us; bless our sa‘ for us (that is a unit of measure) and bless our mudd for us (another unit of measure). O Allah, surely Abraham was Your servant, Your friend and Your Prophet; and I am Your servant and Your Prophet. He prayed to You for Mecca, and I pray to You for Medina, in the same way that he prayed for Mecca and other prayers the like thereof.” The narrator says that the Holy Prophet (sa) would then call the youngest child present and give that fruit to him. (Sahih Muslim, [Translation], Kitab al-hajj, Hadith 2423, Vol. 26, p. 338) In other words, whenever new fruit arrived, he would give it first to children.

Hazrat Hudhaifah (ra) relates that when the Holy Prophet (sa) would lie down upon his bed at night, he would place his hand beneath his cheek and pray:

َ ُ َ َ ْ َ� ُ �ٰ َ ‫اْس ِ​ِمَک َا ُ​ُمْوُْت َ​َوَا ْ​ْح َ​َیا‬ ‫َالّٰلُھَّم ِ​ِب‬

“O Allah, in Your name I die and live.” When he awoke, he would pray:

ُ ُ� َ َ َ� �ٰ َ​َ َ َْ ‫َاْل َ​َح ْ​ْم ُ​ُد ِلِّٰل ِ​ِہ اَّل ِ​ِذ ْ​ْی َا ْ​ْح َ​َیاَنا َبَ ْ​ْع َ​َد َ​َما َا َ​َماَتَنا َ​َو ِ​ِاَل َ ْ​ْی ِ​ِہ الُّنُشْوْ ُ​ُر۔‬

“All praise belongs to Allah, Who gave us life after having caused us to die, and to Him shall we return.” (Sahih al-Bukhari, Kitab ad-da‘wat, Hadith 6314, Vol. 15, Naizarat Isha’at, p. 27) In another narration, the prayer upon waking is recorded as such: when the Holy Prophet (sa) would wake from the night, he would say, “All praise belongs to Allah, Who gave me life after having caused me to die, and to Him shall we return.” (Musnad Al-Imam Ahmad bin Hanbal Musnad Hudhaifah bin Al-Yaman, Hadith 23675, Vol. 7, Alam Al Kotob 1998, Vol. 7, p. 705) Amr bin Shu‘aib relates from his father, who relates from his grandfather, that the Holy Prophet (sa) said, “Allah loves to see His servants exhibit the signs of His blessings upon them.” (Jami’ at-Tirmidhi, Abwab al-adab, Hadith 2819) Another form of gratitude to Allah the Almighty is for the blessings which He has bestowed upon a person to be visible and reflected in their appearance. Similarly, it is narrated that Abu alAhwas relates from his father: “I came into the presence of the Holy Prophet (sa) wearing poor and tattered clothes.” (He wasn’t wearing good clothes, but tattered ones). The Holy Prophet (sa) asked him, “Do you possess any wealth?” He submitted, “Yes.” The Holy Prophet (sa) asked, “What kind of wealth do you possess?” In other words, if you are a person of means, what sort of wealth do you have? He replied, “Allah the Almighty has given me camels, sheep and goats, horses, and slaves.” In other words, he possessed considerable wealth. The Holy Prophet (sa) said, “When Allah the Almighty has granted you wealth, then the signs of His blessing and honour should be visible upon you.” (Sunan Abi Dawud, Kitab al-libas, Hadith 4063) One should show gratitude, and an expression of that gratitude is not to appear in filthy or tattered clothing when one has the means to dress properly. Rather, one should wear decent clothing and express the blessings of Allah the Almighty. Hazrat Jabir bin Abdullah (ra) relates: “We came into the presence of the Holy Prophet (sa). He saw a man whose hair was dishevelled (that is, his hair was scattered, unkempt and had not been combed). The Holy Prophet (sa) said, ‘Could he not find something with which to tidy his hair?’” In other words, he drew the attention of the companions to the fact that the man should wash, neaten, and comb his hair. The Holy Prophet (sa) then saw another man wearing dirty clothes and said, “Could he not find water with which to wash his clothes?” (Sunan Abi Dawud, Kitab al-libas, Hadith 4062) Meaning, instead of wearing dirty clothes, one should wash them. Water is available, and one should show gratitude to Allah the Almighty. Cleanliness and neatness reflect purity and refinement, but they also contain within them an aspect of

gratitude to Allah the Almighty. A person should not present themselves in such a state that others wonder what kind of condition they have adopted. In another narration, Hazrat Abdullah bin Mas‘ud (ra) relates that the Holy Prophet (sa) said, “A person who has even an atom’s weight of arrogance in his heart will not enter Paradise.” A man asked, “But a person likes that his clothes should be good and that his shoes should be good.” The Holy Prophet (sa) replied, “Allah is Beautiful and loves beauty.” That is, Allah the Almighty Himself is Beautiful, and He loves beauty; there is no doubt in this. Arrogance is something else altogether: it is to reject the truth out of a sense of self-importance and to look down upon people. (Sahih Muslim, [Translation], Kitab al-iman, Hadith 123, Vol. 1, Noor Foundation, p. 83) To deny what is true and to treat others with contempt denotes arrogance. If a person wears fine clothes and then becomes arrogant because of them, that is indeed arrogance. But if someone wears good clothing and still meets others with humility and fulfils their rights, then this is not arrogance. Hazrat Abu Sa‘id Khudri (ra) relates that whenever the Holy Prophet (sa) acquired a new garment, he would mention the garment by name – whether it was a shirt, a turban, or some other article of clothing – and would pray: “O Allah, all praise belongs to You. It is You Who has clothed me with this. I ask You for its good and the good for which it was made, and I seek refuge with You from its evil and from the evil for which it was made.” (Sunan Abi Dawud, Kitab al-libas, Hadith 4020) Hazrat Aisha (ra) relates that the Holy Prophet (sa) said: “When Allah grants a servant any blessing, and that servant recognises that it is from Allah, then gratitude for that blessing is recorded in his favour. And when Allah sees that a servant feels remorse over a sin, He forgives him even before he seeks forgiveness. A person buys a garment for a dinar, wears it, and praises Allah; before that garment even reaches his knees, he is forgiven.” (Kitabul-Shukr, Ibn Abi Al-Duniya, Maktabat alTurath al-Islami, 1994, p. 20) This is how Allah treats those who show gratitude. Salim relates from Hazrat Abdullah bin Umar (ra) that when the Holy Prophet (sa) returned from a military expedition and reached a valley or elevated ground, he would say “Allah is the Greatest” three times. Thereafter, he would pray:

َ‫ َل َ ُ​ُہ اْل ْ ُ​ُم ْ​ْل ُ​ُک َ​َوَل َ ُ​ُہ اْل ْ َ​َح ْ​ْم ُ​ُد َ​َو ُ​ُھَو‬،‫َلَا ِ​ِاٰلٰ َ​َہ ِ​ِاَّل�َا ال ٰ�ّٰل ُ​ُہ َ​َو ْ​ْح َ​َد ٗ​ٗہ َلَا َ​َش ِ​ِرْیْ َ​َک َل َ ٗ​ٗہ‬ َ َ ْ ُ َ ُْ َ َ ُْ ٰ ٌْ َ ْ َ � ُ ٰ َ ‫اِج ُ​ُد ْ​ْو َ​َن‬ ِ َ ‫َعٰل َی ُک ّ​ِّل َشْی ٍ​ٍء َق ِ​ِدْی ٌَر۔ ٰ�ٰاِئُِبْوَن َتاِئَُِبْون َع ِاِبُدْوَن َس‬ َ ‫اَحا ِ​ِم ُ​ُد ْ​ْو َ​َن َ​َص َ​َدَق الّٰل ُ​ُہ َ​َو ْ​ْع َ​َد ٗ​ٗہ َ​َوَن َ​َص َ​َر َ​َع ْ​ْب َ​َد ٗ​ٗہ َ​َو َ​َھ َ​َز َ​َم اْلَْا ْ​ْح َ​َز‬ َ ‫ِل َِرَ �ِّبَّن‬ ‫اَب‬ ‫َ​َو ْ​ْح َ​َد ٗ​ٗہ۔‬

“There is none worthy of worship except Allah; He has no partner. To Him belongs all sovereignty, and to Him belongs all praise, and He has power over all things. We are returning from our journey, confessing our shortcomings and resolving that we will not repeat our mistakes. We worship our Lord alone, bow before our Lord alone, and praise our Lord alone. Allah has surely fulfilled His promise, helped His servant, and Himself destroyed all the confederate forces.” (Sahih al-Bukhari, Kitab al-jihadi wa s-sair, Hadith

2995, Vol. 5, Nazarat Ishaat, pp. 341-342) On the day of the Battle of Badr, the slain among the disbelievers were cast into the pits and wells of the battlefield. The Holy Prophet (sa) then said: “All praise belongs to Allah, Who has humiliated and destroyed Abu Jahl, and has delivered us from him.” When all the slain had been placed in the well, the Holy Prophet (sa) walked around it. As the bodies lay within the pit, Hazrat Abu Bakr (ra) identified each individual to the Holy Prophet (sa) by name. The Holy Prophet (sa), while glorifying and thanking Allah the Almighty, repeatedly declared: “All praise belongs to Allah, Who has fulfilled the promise He made to me.” (Kitab-ul-Maghazi, Waqidi, Vol. 1, Dar-ulA’alami, Beirut, 1989, pp. 111-112) Such was the response of the Holy Prophet (sa) upon witnessing the fate of his fiercest opponent. He displayed no outward jubilation or triumph at their destruction. Rather, he bowed in humility before Allah the Almighty, offering praise and gratitude to Him alone. There are further narrations concerning this incident. In one narration, Hazrat Abdullah bin Mas‘ud (ra) relates: “On the day of the Battle of Badr, I presented myself before the Holy Prophet (sa) and submitted, ‘I have killed Abu Jahl.’ “The Holy Prophet (sa) asked, ‘Do you swear by Allah, besides Whom there is no god?’ “I replied, ‘Yes, by Allah, besides Whom there is no god, I have indeed killed him.’ “The Holy Prophet (sa) repeated this question three times, seeking confirmation from me. Thereupon, he proclaimed: “‘Allah is the Greatest. All praise belongs to Allah, Who has fulfilled His promise, granted help to His servant, and He Himself defeated all the enemies.’ “He then said, ‘Come, show me his body.’ Thus, we set out together. When the Holy Prophet (sa) saw the body, he remarked: “‘This is the Pharaoh of this Ummah.’” In another narration, it is related that when the Holy Prophet (sa) was given the glad tidings that Abu Jahl had been slain, he offered two rak‘ahs of prayer in gratitude to Allah. Further details in relation to this have been mentioned in a narration. Abu Ishaq relates: “When, on the day of Badr, a man came to the Holy Prophet (sa) bearing the glad tidings of Abu Jahl’s death, the Holy Prophet (sa) asked him three times, asking him to swear by Allah, besides Whom there is no god: “‘Do you testify that you have indeed seen him slain?’ “The man affirmed this under oath before the Holy Prophet (sa). Thereupon, the Holy Prophet (sa) fell into prostration before Allah.” Some narrations further state that the Holy Prophet (sa) performed more than one prostration on that occasion. (Dalail al-Nubuwwa, Imam al-Bayhaqi, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, 2002, p. 89; Tarikh-ul-Khamis, Vol. 2, Dar Al-Kotob Al-Ilmiyah, 2009, p. 119; Musnad, AlImam Ahmad bin Hanbal Musnad Abdullah bin Masud, Hadith 4247, Vol. 2, Alam Al Kotob, 1998, p. 166; Sunan Ibn Majah, Kitab Iqamati s-salat, Hadith 1391) Narrations concerning the Holy

AL HAKAM | Friday 14 August 2026 Prophet’s (sa) gratitude at the time of the Conquest of Mecca are also found in the narrations. In this regard, Hazrat Abdullah bin Umar (ra) relates that on the day of the Conquest of Mecca, the Holy Prophet(sa) stood upon the steps of the Ka‘bah. He first praised and glorified Allah the Almighty and then proclaimed:

َ ‫َاَْل ْ َ​َح ْ​ْم ُ​ُد ِل ِ ٰ�ّٰل ِ​ِہ اَّل�َِذ ْ​ْی َ​َص َ​َد َ​َق َ​َو ْ​ْع َ​َد ٗ​ٗہ َ​َوَن َ َ​َص َ​َر َ​َع ْ​ْب َ​َد ٗ​ٗہ َ​َو َ​َھ َ​َز َ​َم اْلَْاَ ْ​ْح َ​َز‬ ‫اَب‬ ِ ٗ‫َ​َو ْ​ْح َ​َدٗہ۔‬

“All praise belongs to Allah, Who has fulfilled His promise, granted victory to His servant, and Himself defeated all the enemy forces.” (Sunan an-Nasa‘i, Kitab al-qisamah, Hadith 4803) Another narration recorded in Sahih alBukhari relates that Hazrat Abdur Rahman bin Abi Layla (ra) said: “No one informed us that they had seen the Holy Prophet (sa) offer the chasht [forenoon] prayer except Hazrat Umm Hani (ra).” Indeed, among the narrations regarding the chasht prayer, the only narration is that of Hazrat Umm Hani (ra). She relates: “On the day of the Conquest of Mecca, the Holy Prophet (sa) came to my house, where he performed ablution and then offered eight rak‘ahs of prayer. I have never seen him offer a prayer lighter than that; (it was relatively brief, but comprised eight rak‘ahs) yet he performed the bowing [ruku‘] and the prostration [sajdah] with complete composure.” (Sahih al-Bukhari, Kitab at-tahajjud, Hadith 1176) It was not the case that he quickly went through the motions of prayer. Yet, even what was described as a “light” prayer of the Holy Prophet (sa) would compare in length and devotion to what many people would regard as a lengthy prayer. One biographer of the Holy Prophet (sa) has recorded this incident under the following subheading: “The Holy Prophet (sa) offered eight rak‘ahs in order to express his gratitude for the blessings bestowed upon him by Allah on that day.” (Dalail al-Nubuwwa, Imam alBayhaqi, Vol. 5, Dar Al-Kotob Al-Ilmiyah, p. 80) Hazrat Abu Hurairah (ra) relates that when the Holy Prophet (sa) entered Makkah, people gathered to see him. Owing to his profound humility and overwhelming gratitude to Allah, his head was bowed so low that it touched the saddle of his mount. Surrounded by the people, he supplicated:

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

“O Allah, surely the true life is the life of the Hereafter.” (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, p. 226) The Promised Messiah (as) states: “The exaltation that is granted to the special servants of God Almighty is characterised by humility, whereas the exaltation of Satan is accompanied by arrogance; that is, it contains pride within it. Observe how our Noble Prophet, peace and blessings of Allah be upon him, lowered his head and prostrated himself upon the conquest of Makkah in the very same manner as he used to bow and prostrate during the days of hardship and tribulation, when in that same Makkah he was opposed

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in every possible way and subjected to persecution. When he reflected upon the condition in which he had departed from that city and the condition in which he had now returned, his heart became filled with gratitude to Allah, and he fell into prostration.” (Malfuzat [2022], Vol. 3, footnote, p. 260) A supplication of the Holy Prophet (sa) expressing this same spirit of gratitude is also recorded in Sahih Muslim. During the Farewell Pilgrimage, when the Holy Prophet (sa) intended to perform the Sa‘i between Safa and Marwah, he began at Safa. He ascended the hill until the Ka‘bah came into view. Facing the Qiblah, he proclaimed the Unity of Allah and expressed His greatness, saying: “There is none worthy of worship except Allah. He is One and has no partner. To Him belongs all sovereignty, and to Him belongs all praise. He has power over all things. There is none worthy of worship except Allah alone. He has fulfilled His promise, granted help to His servant, and Himself subdued the enemy forces.” He repeated this three times whilst in the middle [of the two hills] (Sahih Muslim, [Translation], Kitab al-hajj, Hadith 2123, Vol. 6, Noor Foundation, p. 118) A further narration relates to when Hazrat Ali (ra) sent a message informing about the acceptance of Islam by the tribe of Hamdan in Yemen. Hazrat Al-Bara‘ bin ’Azib (ra) relates that in the tenth year after Hijrah, the Holy Prophet (sa) sent Hazrat Ali (ra) to Yemen. Thereupon, the entire tribe of Hamdan embraced Islam. Hazrat Ali (ra) conveyed the glad tidings of their acceptance of Islam to the Holy Prophet (sa) by means of a letter. When the Holy Prophet (sa) read the letter, he immediately fell into prostration before Allah in gratitude and declared: “Peace be upon Hamdan! Peace be upon Hamdan!” He repeated these words twice. (Sharah Al-Zurqani, Vol. 4, Dar Al-Kotob AlIlmiyah, Beirut, p. 140; Subul Al-Huda Wa Al-Rishad, Vol. 8, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 205) Further details regarding the Holy Prophet’s (sa) Sajdat-e-Shukr [prostrations out of gratitude] are recorded as follows. “Hazrat Abu Bakrah (ra) relates that whenever something came before the Holy Prophet (sa) which pleased him or became a cause of joy for him, he would fall into prostration, expressing gratitude to Allah, Blessed is He and the Exalted.” (Sunan Ibn Majah, Kitab Iqamati s-salat, Hadith 1394) Similarly, it is related by Hazrat Anas bin Malik (ra) that glad tidings concerning a certain matter were conveyed to the Holy Prophet (sa), whereupon he fell into prostration out of gratitude. (Sunan Ibn Majah, Kitab Iqamati s-salat, Hadith 1392) The glad tidings which Allah the Almighty gave to the believers regarding invoking blessings upon the Holy Prophet (sa), and the manner in which the Holy Prophet (sa) expressed his gratitude for this, are mentioned in one narration as follows. Hazrat Abdur Rahman bin Auf (ra) relates: “The Messenger (sa) of Allah came out and proceeded towards the place where he would give charity. He then went inside,

turned towards the Qiblah, and fell into prostration. He prolonged the prostration so much that I thought Allah the Almighty and most Honourable had caused his soul to depart while he was in that state. I therefore approached him and sat near him. He raised his head and asked, ‘Who is this?’ I replied, ‘Abdur Rahman.’ He asked, ‘What is the matter?’ I submitted, ‘O Messenger (sa) of Allah, you prolonged your prostration to such an extent that I feared Allah the Almighty and most Honourable had caused your soul to depart in that very state,’ meaning that I feared you had passed away. The Holy Prophet (sa) then said, ‘Gabriel came to me and gave me the glad tidings that Allah the Almighty says: “Whoever invokes blessings upon you, I shall bestow My mercy upon him, and whoever sends salutations upon you, I shall send My salutations upon him.” Therefore, I prostrated before Allah the Almighty and most Honourable in gratitude.’” (Musnad Al-Imam Ahmad bin Hanbal Musnad Abdul Rahman bin Auf, Vol. 1, Hadith 1664, Alam Al-Kotob, 1998, pp. 512-513) Thus, this prostration was one of gratitude, and it was for this reason that it became so prolonged. Hazrat Abu Bakrah (ra) relates that he saw the Messenger (sa) of Allah when someone came to convey to him the glad tidings that his army had been granted victory over the enemy. At that time, the Holy Prophet’s (sa) head was resting in the lap of Hazrat Aishah (ra). Upon hearing the news, the Holy Prophet (sa) stood up and fell into prostration. (Subul Al-Huda Wa AlRishad, Vol. 8, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 205) In another narration, Amr bin Shu‘aib relates from his father, who relates from his grandfather, that he heard the Messenger (sa) of Allah say: “There are two qualities which, if found in a person, Allah the Almighty records him among the patient and the grateful. If these two qualities are absent, Allah records him as neither patient nor grateful. The first is that, in matters of faith, a person should look towards one who is superior to him and strive to follow his example. In other words, one should look at those who are better than him in matters of faith and seek to emulate their example. Such a person will be deemed patient and grateful. The second is that, in worldly matters, he should look towards one who is below him and then praise Allah for the favour by which Allah has granted him superiority over that person. Allah the Almighty records such a person among the patient and the grateful. However, whoever looks towards one who is below him in matters of faith and towards one who is above him in worldly affairs and then grieves over what has not been granted to him, Allah the Almighty records him as neither patient nor grateful.” (Kitabul-Shukr, Ibn Abi Al-Duniya, Maktabat alTurath al-Islami, 1994, p. 60) Likewise, Hazrat Abu Hurairah (ra) relates that the Messenger (sa) of Allah said: “Look towards those who are below you, and do not look towards those who are above you. This is more likely to prevent you from belittling the favours of Allah.” (Sahih Muslim, [Translation], Kitab az-zuhdi

wa r-raqaiq, Hadith 5250, Vol. 15, Noor Foundation, p. 159) That is, in worldly matters one should look towards those who possess less, and then express gratitude to Allah that He has bestowed His favours upon him. Hazrat Ibn Abbas (ra) relates that the Messenger (sa) of Allah said: “There are four things which, if a person is granted them, he has indeed been granted the good of this world and the Hereafter: a grateful heart; a tongue engaged in the remembrance of Allah; a body that remains steadfast in patience at the time of trial; and a wife who is faithful to him, neither betraying her own honour and chastity nor betraying her husband.” If these four qualities are granted, then true goodness has indeed been bestowed. (Kitab-ul-Shukr, Ibn Abi Al-Duniya, Maktabat al-Turath al-Islami, 1994, p. 17) Hazrat Abu Hurairah (ra) relates that the Messenger (sa) of Allah said: “O Abu Hurairah, adopt righteousness, and you will become the most devoted of people in worship. Be content with what Allah has granted you, and you will become the most grateful of people.” Thus, contentment also leads one towards gratitude. He further said: “Love for others what you love for yourself, and you will become a true believer. Treat your neighbour with kindness, and you will become a true Muslim. Laugh little, for excessive laughter makes the heart spiritually dead.” (Sunan Ibn Majah, Kitab az-zuhd, Hadith 4217) That is, a person ought to remain more inclined towards humbling oneself before Allah the Exalted and should constantly remain attentive towards supplication. One should not remain continually occupied in idle amusement and laughter. May Allah the Almighty enable us to act upon the sayings of the Holy Prophet (sa). Depicting the constant gratitude and remembrance of Allah that characterised the life of the Holy Prophet (sa), Hazrat Aisha (ra) relates that the Holy Prophet (sa) would remember Allah at all times. (Sahih Muslim [Translation], Kitab al-haiz, Hadith 550, Vol. 2, Noor Foundation, p. 126) Thus, the Holy Prophet (sa) established the highest standards of conduct before his Ummah and counselled us accordingly. May Allah the Almighty grant us the ability to act upon this. The second matter, which I shall mention briefly, is that, insha-Allah, the Jalsa Salana of the Ahmadiyya Muslim Community UK will commence next Friday. Pray that Allah the Almighty makes it blessed in every respect. May He keep everyone under His protection and safeguard them. The intensity of the current weather, owing to the heat, also brings certain risks. May Allah the Almighty protect everyone from every kind of harmful effect. Likewise, may He enable the workers who are serving on duty – some of whom must remain standing in the heat and undertake demanding responsibilities – to discharge their duties in the best possible manner. (Official Urdu transcript published in the Daily Al Fazl International, 8 August 2026, pp. 1-8. Translated by The Review of Religions.)

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