The question of how a person can attain moral and spiritual perfection despite their inherent flaws is a preoccupation for many. In a world where no one is faultless, the concept of perfection may seem unattainable at first glance. However, Hazrat Mirza Bashirud-Din Mahmud Ahmadra, Khalifatul Masih II, offers a profound perspective on this subject that is both inspiring and practical. His teachings demonstrate that human weaknesses and mistakes do not necessarily hinder the pursuit of perfection, provided certain conditions are met.
Before I come to the subject, I would like to briefly explain what is meant by “perfection.” The Promised Messiahas detailed the stages of perfection in his work, Aina-e-Kamalat-e-Islam. When the word kamal (perfection) is mentioned, it refers to kamalat-einsaniya (human perfection).
There are three types of human perfection within the spiritual framework. However, only the first stage of this fulfilment – the relationship between a person and Allah – is within a person’s power to attain. A person cannot achieve the further forms of
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Permissible recreation in the mosque, while observing purdah
Hazrat Aishara narrated, “I saw the Prophetsa while the Abyssinians were playing with their spears.”
(Sahih al-Bukhari, Kitab as-salah, Bab ashabi l-hirabi fi l-masjid, Hadith 455)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
The Present State of Affairs and the Need for a Reformer
Those who have been engaged in such service to religion ought to remember that they have done no favour upon God. There comes a time when every crop must be cut for harvesting. In the same manner, now the time has come for corruption to be dispelled. The worship of the Trinity has reached its highest limit and the Truthful One has been slandered and insulted to the greatest possible extent. The Messenger of Allah, peace and blessings of Allah be upon him, has not been valued even to the extent of a bee or a wasp. People fear wasps and are even apprehensive of ants, but no one has hesitated in speaking ill of the Messenger of Allah, peace and blessings of Allah be upon him. Such people fall true to the following statement of God Almighty:
They rejected our signs. They have lashed out against the Holy Prophetsa as much as they could and have openly spewed out vulgarities and invectives against him. Now the time has truly come for God to recompense them. In such an era, Allah the Exalted always raises a man. As God Almighty states:
And
wilt never find a change in the way of Allah.
Continued on page 3
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 14-20 November
14 November
14 November 1912:
On this day, Hazrat Khalifatul Masih Ira called the members of Jamaat to divert a part of their financial sacrifices to the fund established for the wounded soldiers of the ItaloTurkish War. (Tarikh-e-Ahmadiyyat, Vol. 3, p. 127)
14 November 1928:
The railway line connecting Qadian to the rest of India was nearing completion. On this historic occasion, Hazrat Musleh-e-Maudra urged the members of the Jamaat to remain steadfast in their loyalty to God and to seek His mercy continually. The project itself had been initiated suddenly, but after many days and nights of tireless effort, the railway track finally reached Qadian on this day.
To learn more about the history of this development, see “Arrival of electric train engine in Qadian: A new milestone” at alhakam.org (2 April 2021, pp. 6-7).
15 November
Hazrat Nawab Muhammad Ali Khan latest sound-recording technology of the time, to Qadian. On this day, the Promised Messiah
“This voice is coming from the phonograph
Find God with your heart, not with futile talk and gossip.” (Al Hakam, 24 November 1921)
The first recordings made on the device included Hazrat Maulvi Abdul Kareem Sialkotira reciting the Holy Quran and a Persian poem by the Promised Messiahas in praise of the Prophet Muhammadsa, “Ajab Nooraest Dar Jan-e-Muhammadsa – Ajab La’al est Dar Kan-eMuhammadsa.” Hazrat Hakeem Noorud-Deenra later recorded a brief commentary on Surah al-Asr. (Tarikh-eAhmadiyyat, Vol. 2, p. 193)
To learn more about this, watch an MTA documentary at www.youtube. com
16 November
16 November 1942:
sultan-e-naseer of Khulafa, and served Jamaat-e-Ahmadiyyat Ghana immensely.
17-18 November
17 November 2015:
On this day, Hazrat Khalifatul Masih Vaa visited the Meiji Jingu Memorial in Tokyo, Japan. The Vice-Priest of the Meiji Shrine, Mr Shigehiro Miyazaki, officially welcomed Huzooraa and described his presence as a “great honour.”
Later, Dr Mike Sata, PhD, a close friend of the Jamaat, hosted a special dinner in Huzoor’saa honour at the Meiji Kinenkan (also known as Constitution Memorial Hall).
(“World Head of Ahmadiyya Muslim Community visits Meiji Memorial in Tokyo,” www.pressahmadiyya.com)
18 November 1902: Hazrat Syed Abdul Latifra of Afghanistan arrived in Qadian on this day. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 312)
Muhammad Sadiq Sahib” at www. alhakam.org (8 December 2023, pp. 4-5).
19 November 1920:
On this day, during his Friday sermon, Hazrat Musleh-eMaudra provided guidance on the principles of borrowing and loans, addressing their effects on society.
To learn more about this important social matter, see: “Islamic guidance on trade and business in the words of Hazrat Muslehe-Maud” at alhakam.org (18 February 2022, pp. 15-16).
20 November
20 November 1922:
Muhammad-ud-Din out tabligh
e-Maud’s
On this day, Hazrat Maulvi Muhammad-ud-Dinra departed from Qadian for Africa to carry (propagation of Islam Ahmadiyyat). Under Hazrat Muslehdirection, he was to assume responsibility from Hakim Fazl-ur-Rahman Sahib, then serving as a missionary in Nigeria.
To read the anecdotes of his stay in Qadian and return to Afghanistan and ultimately his martyrdom in the words of the Promised Messiahas, read Tadhkirat-ush-Shahadatain at new. alislam.org.
On this day, Al Fazl published on its front page that Maulvi Mubarak Ali Sahib – a missionary serving in London at the time – has been instructed by Hazrat Musleh-eMaudra to move to Germany for the propagation of Islam Ahmadiyyat there. As for the importance of Germany, Hazrat Musleh-e-Maudra once declared Germany a gateway to the propagation of Islam to Russia.
Departing from Bombay by ship, the vessel was tragically destroyed, likely by a torpedo, and all passengers, including this devout missionary, perished, granting him the unique status of martyrdom while en route to fulfil his mission. , Vol. 8, p. 358)
Tarikh-e-Ahmadiyyat
To learn more about this missionary, see “Pioneer Missionaries: Part 8 – Forever in service: Maulvi Muhammaduddin” at
alhakam.org (7 April 2023, p. 7).
16 November 2012:
During his Friday sermon on this day, Hazrat Khalifatul Masih V mentioned Hafiz Ahmad Jibrail Saeed Sahib, a missionary in aa he was a loyal and sincere member of the Jamaat, always remained a
Ghana. Huzoor
18 November 1972:
On this day, during the annual Lajna Imaillah ijtema, which also marked the Golden Jubilee of its inception in 1922, a sum of 200,000 rupees was presented to Hazrat Khalifatul Masih IIIrh by Lajna Imaillah for the publication of the Holy Quran. (Tarikh-e-Ahmadiyyat Vol. 28, p. 138)
To read more about the early days of Jamaat in Germany, see: “The Berlin Mosque of Germany and the European press” at www.alhakam. org (5 September 2025, pp. 7-8).
20 November 1979:
19 November
19 November 2023:
The Ipswich Star, on this day, published an account by some newfound grandchildren of Hazrat Mufti Muhammad Sadiqra with evidence that he married their grandmother, Ethel Maud Bassett, during his stay in England (1917 –January 1920).
1920).
On this day, a man named Juhayman al-Otaybi led an armed group in seizing the Masjid alHaram in Mecca, taking thousands of worshippers hostage. Claiming the arrival of the “Mahdi” and calling for the Saudi government’s overthrow, the group’s siege lasted two weeks, leading to significant casualties among hostages, security forces, and militants. In his Friday Sermon on 23 November 1979 at Masjid Aqsa, Rabwah, Hazrat Khalifatul Masih IIIrh expressed deep concern over the desecration of the Ka‘bah. (Khutbat-eNasir, Vol. 8, p. 449)
To read the full story, see: “Polygamy: The case of Mufti
To read more about this tragic event, see: “The devastating 1979 siege of Mecca and the bloodthirsty ‘Mahdi’” at alhakam. org (19 November 2021, pp. 1112).
in Messiah
Masih III
Sadiq
perfection through their own efforts; rather, Allah Himself chooses those to whom He grants these further stages. The first stage of perfection is also referred to as fana. The Promised Messiahas said:
“[...] when a person [...] submits the whole of his being and his faculties to God Almighty and dedicates himself to His cause, and completely abandons his carnal drives and desires, then, undoubtedly, a kind of death overtakes him, and this is the very ‘death’ that the Sufis designate as fana.” (The Mirror of the Excellences of Islam [Aina-e-Kamalat-e-Islam], 2025, p. 82)
This is the definition of kamalat-e-insaniya (human perfection). For this is the stage that a person can attain through their own striving. Regarding this, the Promised Messiahas said as follows:
“Effort and struggle terminates at the stage of fana [selfannihilation], and the journey of all righteous seekers ends at that stage, and the circle of human excellences arrives at its full completion.” (The Mirror of the Excellences of Islam [Aina-eKamalat-e-Islam], 2025, p. 82)
Flaws and perfection: No contradiction
A central argument in the statements of Hazrat Khalifatul Masih IIra is that not every flaw undermines a person’s moral or spiritual perfection. He explains:
“Some flaws do not oppose the pursuit of perfection. This is the essence of:
“[‘He will remove your evils from you.’ (Surah al-Anfal, Ch.8: V.30)]
“Thus, the coexistence of evil alongside good does not inherently corrupt a person, just as the presence of illness alongside health does not inherently make one ill. It is only when illness becomes predominant that a person falls sick. Similarly, it is the predominance of evil that corrupts a person.” (Friday Sermon 8 February 1935, Khutbat-e-Mahmud, Vol. 16, p. 103)
We often encounter individuals who are exemplary in many respects – whether through their generosity, wisdom, or dedication to the common good – yet we learn they have made mistakes in certain situations. Huzoorra explains that such flaws do not negate the totality of their virtues. It is the predominance of good within their character that defines their perfection.
Which flaws do not impair perfection?
Hazrat Khalifatul Masih IIra delves deeper, describing the types of flaws that do not undermine a person’s perfection. He states:
“Every weakness does not make a person bad. Those weaknesses over which a person gains control, or those that occur under temporary emotional impulse, or those that happen due to an error in judgment – if the person, overall, remains obedient to religious commandments, strives to overcome his mistakes, is neither unjust nor malicious, and is not a traitor to the Muslim community – then such weaknesses neither make him blameworthy nor prove him to be corrupt.” (Ibid.)
According to this, there are three main categories of such flaws:
1. Flaws that can be overcome: Certain weaknesses are temporary in nature, and a person who successfully addresses them retains their moral integrity. These flaws are not permanent stains, but rather challenges that can be overcome through effort and selfreflection.
2. Flaws arising from temporary passion or motivation: There are moments when a person acts under the influence of strong emotions, leading to mistakes. Such actions, stemming from what Huzoorra terms a “temporary yoke”, are not fundamental weaknesses of character but situational missteps.
3. Flaws due to logical or “ijtihadi” errors: At times, a person acts in good faith and conscience, only to later realise their judgment was incorrect. These mistakes, arising from honest but flawed reasoning, do not diminish moral perfection, as they are not born of ill intent or negligence.
These categories illustrate that not every flaw holds equal significance. It is not the flaws themselves but their nature and the context in which they arise that determine their moral impact.
Prerequisites for preserving perfection
Huzoorra clarifies, however, that the flaws mentioned above do not impair a person’s perfection only if specific prerequisites are fulfilled. These prerequisites are of critical importance:
1. Adherence to religious injunctions: A person must overall follow the tenets of their faith. This means their life is defined by a
Thus, the coexistence of evil alongside good does not inherently corrupt a person, just as the presence of illness alongside health does not inherently make one ill. It is only when illness becomes predominant that a person falls sick. Similarly, it is the predominance of evil that corrupts a person.
pursuit of virtue and obedience to divine principles.
2. Commitment to self-improvement: Even when flaws arise, the individual must actively work to better themselves. This commitment to self-correction demonstrates that their intentions are sincere and they do not remain complacent in their flaws.
3. Absence of injustice and malicious intent: The individual must not act as an oppressor, engage in unjust behaviour, or harbour ill will. Their mistakes must not stem from a conscious choice to harm others.
4. Loyalty to the community: The person must not be an enemy of the Islamic community. Their actions should not seek to undermine the unity or welfare of the community.
When these conditions are fulfilled, the weaknesses and flaws of a person “neither make him blameworthy nor prove him to be corrupt”, as explained by Huzoorra. These prerequisites establish a framework in which flaws are accepted as an inherent part of human existence, without undermining a person’s spiritual or moral integrity.
Who is authorised to address flaws?
Another crucial aspect concerns the question of who is even qualified to address the flaws of others. Hazrat Khalifatul Masih IIra clarifies that this duty does not fall to every individual. Rather, it is primarily the responsibility of the Khalifa himself, as the spiritual leader of the Jamaat, to highlight errors and offer guidance. This is because the Khalifa possesses a divinely appointed authority, equipping him to act with wisdom and justice. His role is to guide the Jamaat and ensure corrections align with divine principles.
Within the Jamaat’s structure, there are also specific individuals or institutions authorised under the Khalifa’s leadership to address communal shortcomings. However, this occurs within a regulated framework to prevent misuse or unjust criticism. Huzoorra stresses that it is not the duty of every person to critique others’ flaws indiscriminately, as this could lead to chaos and misunderstandings.
Huzoorra states, “The responsibility of addressing these flaws lies with the Khalifa or the judges, muftis and theologians appointed by them, so that the people may be guided through counsel.” (Friday Sermon 8 February 1935, Khutbat-e-Mahmud, Vol. 16, p. 102)
In personal relationships, such as between a father and his son, the matter is different. Here, it is not only permissible but mandated for a father to address his son’s flaws to educate and nurture him. Similarly, a son may respectfully offer advice to his father if it is intended for improvement. Such familial bonds are defined by mutual care and responsibility, which is why addressing flaws within this context becomes a natural duty.
The guidance of Hazrat Khalifatul Masih IIra provides a clear and compassionate answer to the question of how a person can attain moral and spiritual perfection despite their flaws. By distinguishing between different types of errors and emphasising the importance of intent, effort, and context, he outlines a path that is both realistic and encouraging. Perfection does not lie in being faultless, but in allowing good to triumph over evil, and in living a life defined by faith, justice, and the relentless pursuit of self-betterment.
(Zafir Ahmad Ahmadiyya Archive & Research Centre)
Continued from page 1
God raises a man who possesses an immense passion for His greatness and glory. That man is supported by a hidden, divine succour. In actuality, everything is done by God Almighty Himself, but His raising a man for this purpose is in accordance with His custom. Now the time has come. In the Holy Quran, God advised the Christians to not exceed the limits in their religion, but they did not act upon this exhortation and having first been misguided themselves, they have now begun to misguide others as well. If one studies the ‘scriptures of nature,’ it becomes evident that when a thing exceeds the limits, preparations begin in the heavens. The fact that the time for preparation has now arrived is the very sign of the coming of that man. A chief sign of the appearance of a true Prophet, Messenger or Reformer is that he appears at the proper time and in an era of need; he appears in a time when people swear on oath that the time has now come for something to be done in heaven. But remember that God Almighty does everything Himself. If all the members of my community— myself included—were to retreat into seclusion, the task at hand would still be accomplished and the Anti- christ will fall. As Allah the Exalted states:
These days We cause to alternate among men that they may be admonished.
The ascendancy of the Antichrist at this time proves that the time for its downfall has now come; its height demonstrates that now it shall see a low; its flourishing is a sign of its imminent destruction. Indeed! The cool breeze has now begun. The works of God follow their course gradually and softly.
Even if I had no argument in my support, the Muslims still ought to have wan- dered frantically in search of the Messiah and asked why he has not yet appeared. Indeed, he has come to break the cross. The Muslims should not have engaged him in disputes with themselves, for his purpose was to break the cross; this is what the present time calls for and this is why he was named the ‘Promised Messiah’. If the Muslim clergy had the well-being of mankind in view, they surely would not have acted in this manner. They would have realised that nothing is to be accomplished by issuing edicts against me. When God says that a certain thing should be, who has the power to say that it should not be? In a way, my opponents are actually my servants and helpers, because they convey my message to the east and to the west. I have just heard that the pir from Golra is about to write a book against me, and so I am pleased that those of his followers who were unaware of me shall now come to know about me and they will have a reason to see my books as well.”
(Malfuzat [English], Vol. 2, pp.110-112)
The true basis of connection with Khilafat: MKA USA’s Southwest Region meets Huzoor From the markaz
Islamabad, Tilford, 1 November 2025: A delegation of khuddam from the Southwest Region of Majlis Khuddam-ul-Ahmadiyya USA had the blessed honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The meeting commenced as Huzooraa graced the hall with his presence and extended his salaam to the delegation. The amir-e-qafilah introduced the khuddam, after which each member of the group had the opportunity to introduce himself, his family and his academic or professional pursuits. Following the introductions, the khuddam were graciously granted permission to ask questions for their guidance.
On greed, inequality and our duty to humanity
A khadim began by asking about the greed and inequality prevalent in the world and what practical steps Ahmadis can take to help transform society into one that prioritises humanity.
Huzooraa explained that the Holy Quran gives a clear and comprehensive teaching on this matter. It commands us to establish justice and to help the needy. He advised that it is the duty of an Ahmadi not only
to practise this teaching but also to preach it to others. We must convey the specific Quranic injunctions to care for orphans, the poor and the needy and to provide charity in such a way that it helps them become selfsufficient and stand on their own feet.
Huzooraa noted that the Jamaat is already fulfilling this duty through the department of Khidmat-e-Khalq and the global charity Humanity First. These organisations are running regular, long-term projects such as hospitals, schools and the installation of water pumps, in addition to providing disaster relief. Huzooraa reminded the khuddam that Allah has described the poor as our brothers. The key to uplifting them, he stressed, is the establishment of absolute justice. It is the distinct duty of Ahmadi Muslims, as people of faith, to lead this effort.
On philosophy and the primacy of divine revelation
A khadim sought guidance on how Ahmadis should approach the study of philosophy.
Huzooraa first enquired if the khadim had read the book The Philosophy of the Teachings of Islam. He noted that the answers to such questions are already elaborated in
that comprehensive work by the Promised Messiahas, which details the purpose of life, the nature of the afterlife and one’s duties to God and humanity
The khadim clarified that his concern was specifically about apparent conflicts between religious teachings and secular philosophical traditions. Huzooraa explained that secular laws and philosophies are inherently imperfect and are constantly changing and being amended. In stark contrast, the teachings of Allah revealed in the Holy Quran 1400 years ago are perfect, complete and remain in their original form. Huzooraa then cited a powerful poetic couplet of Hazrat Musleh-e-Maudra, the meaning of which is that reason should never be made the governor over faith, as reason itself is blind without the guiding light of divine revelation (Al Hakam, 7 October 1920, p. 4):
and science. The teachings of Islam are perfect and superior to all worldly laws. He encouraged them to read the Holy Quran with its translation and commentaries to appreciate its profound and beautiful teachings for themselves.
Attaining focus and fervour in prayer
A khadim expressed his difficulty in showing emotion or crying during prayer, even in poignant moments and asked how he could attain true focus, fervour and presence of heart in his salat
Huzooraa guided him that to create focus, he should deeply ponder the meanings of Surah al-Fatihah as he recites it, even repeating the
(Thee alone do we worship and Thee alone do we implore for help.) and
Huzooraa advised the khuddam to have no inferiority complex when faced with worldly philosophies. He affirmed that there is no conflict between true religion
(Guide us along the straight path.) and during salat. When one truly understands its meanings, they begin to comprehend the boundless mercy of Allah and His innumerable favours. Huzooraa drew an analogy: we instinctively thank human beings for the smallest favour or gift, so we must surely direct our ultimate gratitude towards Allah, Who is the source of all blessings. When one begins to pray
with this profound sense of gratitude, Huzooraa explained, their emotions will naturally awaken and they will find it easier to pray with deep feeling.
On dealing with harsh officebearers
A khadim asked how to bring back youth who have drifted from the Jamaat due to the harsh attitude of an office-bearer.
Huzooraa provided a comprehensive, two-part answer. Firstly, he advised on how to approach the disaffected youth. They should be gently asked: “Did you pledge allegiance (bai‘at) to the office-bearer, or did you accept the Promised Messiahas and pledge allegiance to Khilafat?” If their pledge is to the Promised Messiahas and Khilafat, then they should not let the negative personal attitude of one individual drive them away from their faith. It is the duty of other office-bearers and members to befriend such youth and save them from being lost, just as one would save a brother.
Secondly, Huzooraa delivered a strong message to all office-bearers, stating that they must soften their attitudes and abandon all arrogance. He reminded them that Allah the Almighty commanded even the Holy Prophetsa to be kind, gentle and consultative, warning that he would have driven people away had he been harsh.
(Surah Aal-e-Imran, Ch.3: V.160) This, Huzooraa explained, is the divine principle: office-bearers must show kindness and consult with members so they feel involved and valued in the Jamaat’s affairs.
The dangers of screen time for children
A question was asked regarding parents who give phones and internet access to their children at a very young age simply to keep them occupied.
Huzooraa stated unequivocally that this is a wrong practice. If it is deemed absolutely necessary, the screen time must be limited to no more than one hour per day. He pointed out that the damaging effects of excessive screen time are now becoming so obvious that the Australian government has passed a law banning internet-enabled devices for children. Although some people protested, the government rightly argued that it was for the children’s own benefit, as these devices are proven to be harming their intelligence levels and moral development. Huzooraa advised that parents must not ruin their children’s lives just to make their own lives easier. He added that even when tablets are required for schoolwork, it necessitates vigilant supervision from parents.
The
Islamic framework for discipline
A khadim asked how one could develop a disciplined life like Huzoor’saa and overcome laziness.
Huzooraa explained that Allah the Almighty has already provided all Muslims with the perfect framework for discipline: the five daily prayers. If a person is punctual in their prayers – waking for Fajr and then observing Zuhr, Asr, Maghrib and Isha on time – their life will automatically become regulated. He advised that after Fajr, one should do some light exercise in the fresh air, which both smartens the body and freshens
the mind. A key part of this discipline, he noted, is going to sleep early and not staying awake late on the internet or watching television, which then causes one to miss Fajr. Huzooraa also cited the English proverb, “Early to bed and early to rise, makes a man healthy, wealthy and wise,” noting that this is the very essence of discipline.
On the plight of Palestinians
A khadim expressed his deep pain over the situation in Palestine and asked how Ahmadis can promote peace and how the Jamaat is helping.
Huzooraa replied that while the Jamaat does not have a government or worldly power, we provide help through our charitable organisation, Humanity First. He spoke of the local Ahmadi Palestinians, who are serving with immense passion and sacrifice to provide aid on the ground. This, along with supporting other NGOs, is the practical help we can offer. The other and most important tool we possess is prayer.
Huzooraa lamented the state of the Arab nations, noting, as he had mentioned recently, that a UN-affiliated report listed 60 countries as complicit in the oppression, including Arab states. He stated that if these neighbouring Muslim countries had truly wanted to help, they could have applied significant pressure on Israel, but they failed to do so. When one’s own neighbours are involved in the injustice, Huzooraa remarked, what can we do but pray and continue to send whatever material and medical aid we can?
The method of preaching and tabligh
A khadim asked for the best way to ask a non-Ahmadi to convert to Ahmadiyyat.
Huzooraa engaged him in a dialogue, asking if he himself truly believed Ahmadiyyat was the true Islam. The khadim affirmed, stating his belief was based on the signs and fulfilled prophecies. Huzooraa asked what personal change this had brought in him. The khadim replied that his belief, though he was born into it, was now firm. Huzooraa explained that this is the starting point: one must have firm faith in God’s attributes.
When preaching to non-Muslims, one must first establish firm faith in the existence and power of God. When speaking to a nonAhmadi Muslim, one should explain the prophecies of the Holy Prophetsa regarding the advent of the Messiah and Mahdi in the Latter Days to revive Islam. One can then state that we believe this person has come at the appointed time and we are simply conveying his message. Huzooraa advised him to offer literature for them to read. He stressed that one can never force anyone; the Quran teaches there is no compulsion in religion. (Surah al-Baqarah, Ch.2 : V.257) The duty is only to convey the message, to explain why one believes and to share the blessings one has seen.
The true basis of connection with Khilafat
A khadim mentioned that previous visiting groups had felt Huzooraa gave special attention to the khuddam from the USA to connect them with Khilafat and asked for Huzoor’saa perspective.
Huzooraa smiled and replied that this was their opinion and asked the khadim for his own thoughts after being there for three days. The khadim mentioned the excellent hospitality. Huzooraa explained that hospitality is a fundamental Islamic duty owed to every guest, regardless of their faith, as Allah has commanded the honouring of guests.
He then linked this to the previous question, noting that demonstrating high morals is itself a powerful form of tabligh When people ask why one’s conduct is so good, one can reply that this is the teaching of Islam as learned through Ahmadiyyat.
Huzooraa clarified that his connection is not specific to any country, be it America, Germany, or Canada, but is with every single Ahmadi. He pointed to a khadim present who had moved from France to the US, noting that their connection did not sever or change. The true way to connect
with Khilafat, Huzooraa explained, is to first connect with Allah the Almighty. If one’s relationship with God is strong and one strives to fulfil His rights, they will naturally be connected to the Jamaat and their fellow members, as this is all part of Allah’s command. The core task of the Khalifa is to connect people to God. Huzooraa stated that the Promised Messiahas came with two purposes: to connect humanity with God and to teach them to fulfil the rights of one another. The mission of Khilafat is to continue this work. If a khadim, whether from America, Canada, or Australia, fulfils these two duties, they are truly connected to Khilafat.
The mulaqat concluded with the khuddam having the honour of a group photograph.
(Summary prepared by Al Hakam)
Tahrik-e-Jadid in the land of Negus: Historical records about Ahmadiyyat in Abyssinia
Ata-ul-Haye Nasir Ahmadiyya Archive & Research Centre
Abyssinia, having great significance in the history of Islam due to the just treatment by King Negus, was one of the earliest places where an Ahmadi representative was sent under the Tahrik-e-Jadid scheme, which was launched in 1934 by Hazrat Musleh-e-Maudra
It must be noted that Abyssinia – the present day Ethiopia – was not the first African country where an Ahmadi was sent for tabligh. In the early years of his Khilafat, Hazrat Musleh-e-Maudra had already sent missionaries to various African countries.1
Ahmadiyya missions were established in Mauritius, Nigeria, Gold Coast (now Ghana), Sierra Leone and several other African countries. In relation to the early endeavours in Nigeria, the Ahmadiyya Archive & Research Centre has uncovered documents, mentioning the pioneer missionary’s meetings with the Emir of Zaria, efforts for building a mosque there in 1925-26, a list of some early Ahmadis and opposition to Ahmadiyyat.2
With the launch of the grand scheme of Tahrik-e-Jadid, the propagation of Islam Ahmadiyyat in Africa picked up pace, so much so that a prominent Christian missionary, Rev Samuel M Zwemer, wrote in an article (1936) that “on the Gold Coast the Ahmadiya movement supported by Indian Moslems is alarmingly active.”3
A glimpse of the Jamaat’s efforts to spread Islam in Africa can be visualised from an article that was published in 1955 by the Life, a prominent American magazine, under the heading “Missions: A new sect seeks to win converts to Islam.”4
Furthermore, EJ Huxley’s article in The Sunday Times of 1958, titled “Fanning the Flame of Islam”, highlighted that in Africa, “Ahmadiyya missionaries are gaining converts steadily” and that Ahmadiyyat “appears to be spreading in most parts of Eastern Africa.”5
The Ministry, a periodical for the Ministerial SeventhDay Adventists, also mentioned the increasing impact of Ahmadiyyat in Africa in an article published in 1967. It highlighted that the Ahmadi missionaries were proving to be a major challenge for the Christian missionaries there.6
Tahrik-e-Jadid and Abyssinia
Let’s now focus on this article’s subject, i.e., the early years of the propagation of Ahmadiyyat in Abyssinia.
It was in August 1935, when Hazrat Musleh-e-Maudra instructed Dr Sardar Nazir Ahmed Sahib (1906-1987), son of Hazrat Sardar Abdur Rahmanra, to travel to Abyssinia for the propagation of Islam Ahmadiyyat.7
During his stay in Abyssinia, one of his letters to Hazrat Musleh-e-Maudra was intercepted by the authorities.8 The Ahmadiyya Archive & Research Centre has obtained the document recording the transcript of this letter.
This censorship has been mentioned in Shobana Shankar’s book (pub. 2021), An Uneasy Embrace: Africa, India and the Spectre of Race. 9 Shobana Shankar is Associate Professor of History at the Stony Brook University, New York.
In her book, she wrote that through this letter, Dr Nazir
Ahmed Sahib “appeared to invite Ahmadi missionaries to evangelise in Ethiopia.”10
The details of this letter will be narrated later in this article.
It is noteworthy that the afore-mentioned author had the honour of meeting Hazrat Khalifatul Masih Vaa during his visit to the USA in 2022.11
In 1934, Tahrik-e-Jadid was launched, and in 1935, a war had erupted between Italy and Abyssinia (ItaloEthiopian War of 1935-1936). The people of Abyssinia were in dire need of medical help. Thus, Hazrat Musleh-eMaudra sent Dr Sardar Nazir Ahmed Sahib to Abyssinia for two objectives:
1) Propagation of the message of Islam Ahmadiyyat
2) Providing medical assistance to the people in need Hazrat Musleh-e-Maudra instructed Dr Nazir Sahib to present his services to the Red Cross organisation serving in Abyssinia.12
Huzoorra emphasised that it is our duty to help the Abyssinians who are injured or have faced any loss during the war, considering the fact that the Holy Prophet’s Companionsra had migrated to Abyssinia and were given very good treatment by the natives there. It was for this reason, Huzoorra said, the Muslim world has always been grateful to them.13
On one occasion, in 1949, Hazrat Musleh-e-Maudra stated that due to the Abyssinian King’s just treatment, the Muslims continued to treat that country with kindness and maintained good relations. During the time when Muslims
conquered a significant part of Africa and Europe, they did not harbour any ill intentions towards the small government of Abyssinia. However, Huzoorra asked, how did the major Christian nations treat Abyssinia – another Christian country? Italy, itself a Christian country, invaded Abyssinia and occupied it after carrying out huge oppression.14
Despite challenging circumstances during the war, Dr Sardar Nazir Ahmed Sahib remained determined and zealously served both of the objectives – tabligh and serving humanity – for which he was sent there.15
The New York Times of 28 January 1936 reported that “Ethiopian Ambulance Unit 3, stationed near Makale and staffed by two Irishmen, Captain Brophil and Dr. Hickey; a British Indian, Dr. Ahmed, and an Austrian, Dr. Schuppler, was bombed twice on Jan. 18 by Italians, according to telegrams from these three doctors, received at northern headquarters at Dessye yesterday.”
Furthermore, the Evening Telegraph and Post of 18 February 1936 reported:
“Anxiety is felt at Addis Ababa for the safety of the Third Ethiopian Red Cross Ambulance Unit to which the Irishman, Dr Hickey, the Hindu [sic., Indian] Dr Ahmed, and the Austrian, Dr Schupler, are attached.”
A similar news was published by The Daily Mail, Manchester Evening News and Edinburgh Evening News on the same day.
According to Dr Nazir Ahmed Sahib’s own account, recorded in Tarikh-e-Ahmadiyyat, The Hindustan Times published an article along with his photograph.16
In 1936, Dr Nazir Ahmed Sahib sent a letter to Hazrat Musleh-e-Maudra in which he narrated details of the ongoing situation in Abyssinia and the life-threatening circumstances under which he was serving humanity. The transcript of this letter was published in the 13 May 1936 issue of Al Fazl
After preaching the message of Islam Ahmadiyyat in Abyssinia for two years, Dr Nazir Sahib was instructed to go to other countries, such as Palestine, Egypt and Syria, where he propagated the message of Ahmadiyyat. Afterwards, he went to Kenya in 1937 and remained there until 1939.17
After spending several years in India, he returned to Abyssinia in August 1944 and served there for nine years. During that period, he had multiple meetings with the Emperor of Abyssinia, Haile Selassie, and conveyed to him the message of Islam Ahmadiyyat.18
Dr Nazir Sahib’s first meeting with Haile Selassie took place on 9 January 1945, during which he conveyed the teachings of Islam Ahmadiyyat. He also told the emperor that during the 1935-36 war, Hazrat Musleh-e-Maudra had sent him to serve the people of Abyssinia.19
As indicated above, Dr Nazir Ahmed Sahib wrote a letter to Hazrat Musleh-e-Maudra in 1944, that was intercepted by the authorities. The address from where it was sent was: “c/o Natho Moolji , P.O.Box 1038, Addis Ababa”.20
Mentioning the details of this letter, Shobana Shankar has stated in one of her works:
“In a communiqué from 1944 intercepted by the Egyptian censors, an Indian identified as Dr Nazir Ahmed appeared to invite Ahmadi missionaries to evangelise in Ethiopia.”21
In this letter, Dr Nazir Ahmed Sahib stated: “In this country God has arranged for the improvement and reform of the inhabitants after bringing a great change twice in a century. The original inhabitants of this country have become a ruling nation and possess power and dignity.”
He stated that considering the recent war with Italy, the Abyssinians “do not like to see the white nation and keeping in touch with them. The question of liking Indians and Asiatics and keeping their service is under consideration.”
After mentioning that “I have been given the position of Civil Surgeon here”, he wrote that “we are enjoying the liberty of a free nation under their easy and simple laws.”
He further wrote that “all correspondence should be made by Airmail as it takes more than three months by seamail” and that “the Almighty Lord is creating favourable circumstances for the spreading of the Ahmadya movement in this country.”22
Dr Nazir Sahib would send reports about his preaching activities in Abyssinia, which would be published in Al Fazl. For instance, a lengthy report was published in the 12 January 1946, issue of Al Fazl
Young students from Abyssinia would come to the Markaz for religious education and to further acquaint themselves with the teachings of Islam Ahmadiyyat. Mentioning the blessings of Tahrik-e-Jadid during his Friday Sermon on 28 November 1952, Hazrat Musleh-eMaudra stated that many foreign students were gaining religious education at the Markaz under this scheme, including from Abyssinia as well.23
According to an announcement in Al Fazl of 1949, the then postal address of Dr Nazir Ahmed Sahib was “P.O. Box 230, Addis Ababa, Ethiopia”.24
In 1953, with the permission of Hazrat Musleh-eMaudra, he came to the Markaz in Pakistan to spend a month’s time.25 A month later, he returned to Abyssinia; however, in July 1953, the local priests complained about his preaching activities. Upon this, Huzoorra instructed him to go to Kenya, where he stayed until 1960.26
In short, during his time in Abyssinia, Dr Sardar Nazir Ahmed Sahib had to endure challenging circumstances; however, he remained loyal to his cause and zealously served both of the objectives – tabligh and serving humanity – for which he was sent there by Hazrat Musleh-e-Maudra under the Tahrik-e-Jadid scheme.
Endnotes
1 For more details: www.ahmadipedia.org
2 “Address welcome Ahmadia community”, British Library, EAP535/3/8/2/14
3 The Missionary Review of the World, Vol. 59, November 1936, p. 539
4 Life, 9 May 1955
5 The Sunday Times, 25 May 1958, p. 20
6 The Ministry, March and April 1967
7 Al Fazl, 9 October 1935, p. 6
8 “Censorship intercept regarding Ahmadya movement in Abyssinia”, National Archives of India
9 An Uneasy Embrace: Africa, India and the Spectre of Race, International African Institute, UK, 2021, pp. 57-58
10 Ibid.
11 “This Week With Huzoor – USA 2022 Tour Special [Part 3]”, www.youtube.com, 14 October 2022
12 Tarikh-e-Ahmadiyyat, Vol. 7, pp. 288-289
13 Ibid.
14 “Nobel laureate Dr Arthur H Compton meets Hazrat Musleh-e-Maud”, alhakam.org, 15 December 2023
15 Tarikh-e-Ahmadiyyat, Vol. 7, pp. 288-289
16 Ibid., p. 289
17 Ibid., p. 290
18 Ibid., pp. 291-292
19 Al Fazl, 20 February 1945, p. 11
20 “Censorship intercept regarding Ahmadya movement in Abyssinia”, National Archives of India
21 An Uneasy Embrace: Africa, India and the Spectre of Race, International African Institute, UK, 2021, pp. 57-58
22 “Censorship intercept regarding Ahmadya movement in Abyssinia”, National Archives of India
23 Khutbat-e-Mahmud, Vol. 33, p. 326
24 Al Fazl, 6 September 1949, p. 7
25 Tarikh-e-Ahmadiyyat, Vol. 7, p. 292
26 Ibid., p. 293
‘Until a camel passes through the eye of a needle’: The Promised Messiah’s
commentary on taming the soul
Musleh Mahmood Student, Jamia Ahmadiyya UK
In the Holy Quran, Allah the Almighty declares:
Quran have explained this verse literally – that entry into Paradise for disbelievers is as impossible as a camel squeezing through a needle’s eye.
In Ma‘arif-ul-Quran, an Urdu commentary by a famous Jurist and Mufti of the Deoband, Maulana Muhammad Shafi, we find:
Ahmadas explained this verse to be a profound spiritual insight.
Under the commentary of this verse, the Promised Messiahas stated: “‘And they shall not enter Paradise until a camel passes through the eye of a needle.’
“Those who reject Our Signs and turn away from them with disdain, the gates of the [spiritual] firmament will not be opened for them, nor will they enter Heaven until a camel goes through the eye of a needle. And thus do We requite the offenders.” (Surah al-A‘raf, Ch.7: V.41)
This verse speaks of the devastating fate of those who deny truth and live arrogantly. Allah speaks of a parable in this verse too – that the disbelievers will not enter heaven “until a camel goes through the eye of a needle”.
Interestingly, this vivid imagery – of a camel passing through the eye of a needle – also appears in the Bible. In the Gospel of Matthew (19:24), Jesusas is recorded to have said, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”
So what does this phrase actually mean?
How classical commentators understood it
Most classical commentators of the
“[…] The meaning, therefore, is that these people will not enter Paradise until a large animal like a camel can go through the hole of a needle. In other words, just as it is impossible for such a large creature to pass through the eye of a needle, in the same way their entering Paradise is also impossible.” (Ma‘arif-ulQuran, 2008, Vol. 3, p. 560)
Similarly, the famous commentary, Tafsir al-Jalalayn says:
“Those who deny Our signs and scorn them not believing in them indeed the gates of heaven shall not be opened for them […] nor shall they enter Paradise until the camel passes through the eye of the needle which is impossible and so is their entry into Paradise.” (Surah al-A‘raf, Ch.7: V.40, Tafsir al-Jalalayn, altafsir.com)
Losing extra weight on the soul: The Promised
Messiah’s insightful explanation
While traditional scholars viewed the verse as an absolute statement about the impossibility of a disbeliever to leave hell, the Promised Messiah and Mahdi, Hazrat Mirza Ghulam
“The commentators have generally taken this verse in its literal sense, but I say that whoever seeks salvation upon the path of God must subdue the unrestrained camel of the self through [spiritual] effort and discipline, until it [the soul] becomes so refined and lean that it can indeed pass through the eye of a needle.
“So long as the soul remains bloated with worldly pleasures and sensual desires, it cannot traverse the pure and narrow path of the sharia, nor can it enter the Garden of bliss.
“Bring death upon your worldly indulgences and let your being grow lean through the fear and awe of God – only then will you be able to pass through. And this very passing through shall lead you into Paradise and become the means of your eternal salvation.” (Tafsir Hazrat Masih-e-Maud, Online Edition, Vol. 4, p. 206)
In his profound wisdom, the Promised Messiahas explains that the “camel of the self” must be tamed and purified until it becomes fit to walk the narrow path that Allah has set for His true servants. Only by casting off the extra weight of worldly desire does the soul grow light enough to pass through the way that leads to Allah.
Answers to Everyday Issues
Prophet Joseph and women of Egypt, Earth’s orbit, naming of Ruhani Khazain, reading directly from the Quran in prayers, parentage and identity
Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa, has given on various occasions in his written correspondence and during MTA programmes is being published officially below for everyone’s benefit.
What is the meaning of ‘cutting hands’ as mentioned in Surah Yusuf?
A lady from the UK enquired of Hazrat Amirul Momineen, Khalifatul Masih Vaa, that “In Surah Yusuf, it is mentioned that the wife of Prophet Joseph’sas master placed knives in the hands of the women. Hazrat Khalifatul Masih IVrh wrote in a commentary note that these women found Prophet Josephas beyond the reach of their hands; they did not cut their hands. The question is, why did the wife of the Aziz of Egypt place knives in their hands?”
In his letter dated 7 July 2023, Huzoore-Anwaraa gave the following reply to this question:
“The Aziz of Egypt was among the nobles of the empire and the feast in his house was certainly no ordinary gathering; it must have been a very opulent feast. Therefore, the finest arrangements for dining would have been made according to the standards of that era, in which knives and forks would have been laid out for eating, or knives would have been placed before the guests for peeling fruit and the like. Accordingly, Hazrat Khalifatul Masih Ira, in his commentary on this verse, translating the word sikkin, states:
“‘Sikkinan: A knife. For peeling fruit.’ (Haqaiq-ul-Furqan, Vol. 2, p. 392)
“Hazrat Musleh-e-Maudra, explaining the reason for the knives being present, states:
“‘She invited them to a meal or breakfast. A table was laid out and a knife was placed before each of them. (From this, it is known that the use of knives in dining has been a practice since ancient times and it was also a custom, as it is today, that the knives were laid out first and then the food items would arrive).’ (Tafsir-e-Kabir, Vol. 3, Qadian: 2004, p. 307)
“Thus, the wife of the Aziz of Egypt, in keeping with her status, arranged the finest feast for her friends, in which she also provided knives for peeling fruit and other delicacies.
“Regarding the words of the verse that they ‘cut their hands’, I should also mention that both types of explanations for this are present in the Jamaat’s literature. One meaning of cutting their hands is that upon seeing Prophet Josephas, on account of his piety and nobility, in a state of rapt absorption and out of astonishment, they bit their own fingers between their teeth and, due to his piety and nobility, found him beyond the reach of their nefarious intentions. And it is also correct that, due to the awe-inspiring power of Prophet Joseph’sas beauty, in a state of astonishment, they cut their hands instead of the fruit. Accordingly, the Promised Messiahas writes:
“‘And it was that very effect of rapt absorption that caused the companions of Zulaikha to cut their fingers.’ (Maktubat-eAhmad, Vol. 1, p. 594)
“Hazrat Khalifatul Masih Ira states in this regard:
“‘
: This is an idiom; it means they expressed wonder and, out of astonishment, bit their hand in their mouth. Some have taken it to mean that due to wonder, the awe of his beauty and being utterly captivated, they cut their hands instead of the fruit.’ (Appendix to Badr, Qadian, No. 10, Vol. 9, 30 December 1909, p. 130)
“Hazrat Musleh-e-Maudra has translated this verse in Tafsir-e-Saghir as follows:
“‘When they beheld him, they esteemed him highly and in wonderment pressed their fingers between their teeth and exclaimed: He has resisted evil for fear of Allah: He is superhuman; he must be a noble angel.’ (Tafsir-e-Saghir, p. 293 and footnote)
“Similarly, in his commentary on this
verse in Tafsir-e-Kabir, he states:
“‘As for the statement that they cut their hands, it can have two meanings. One is that they were so engrossed in the sight of his innocence and nobility that the hands of some of them were injured by the knives. And it can also mean that they bit their fingers between their teeth in astonishment, as if to say, ‘How could we speak of such a person in this manner?’ Accordingly, in Arabic, the idiom ‘adda l-anamila – to bite one’s fingertips – is indeed used to express astonishment. Furthermore, it is a feature of Arabic rhetoric that the whole is sometimes used to denote a part. It is possible, therefore, that the word aydia [hands] was used here in place of anamila [fingertips].
“‘In the Talmud, which is the book of Jewish traditions, it is written that the wife of Potiphar had placed citrons before these women and had instructed them to be served. They kept gazing at him and, in their inattentiveness, injured their hands.
“Therefore, both interpretations of the phrase ‘cutting their hands’ are correct, based on idiomatic usage and different meanings according to the context.”
How do Islamic teachings explain the Sun’s ‘circuit’ and the Earth’s orbit?
Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “The Promised Messiahas has written in Chashmae-Ma‘rifat that ‘the Sun completes its cycle in 364 days’. However, we have always heard that the Earth takes approximately 364 days to circle the Sun. I request guidance on this matter.”
In his letter dated 7 July 2023, Huzoore-Anwaraa gave the following reply to this question:
“The Promised Messiahas has certainly not stated that the Sun revolves around
the Earth. Rather, he stated that the Sun completes its circuit and that circuit is undoubtedly fulfilled by the Earth’s revolution around the Sun. This is precisely what the Promised Messiahas meant: that when the Earth revolves around the Sun, this apparent annual cycle of the Sun is completed in 364 days.
“Furthermore, it is this solar cycle that causes the change in seasons and the orientation of the Sun in summer and winter also differs for this reason. Accordingly, the Promised Messiahas also states at another place on this matter:
“‘And He has subjected to you the Sun and the Moon, both ever-revolving’: That is, they do not remain in one state with respect to their qualities and properties. For example, the property of the Sun in the months of spring is by no means the same as in the months of autumn. Thus, in this way, the Sun and the Moon are ever-revolving. Sometimes, from their motion, the season of spring arrives and at other times, autumn. And sometimes, one particular type of property manifests through them and at other times, its opposite properties appear.’
(Tauzih-e-Maram, Ruhani Khazain, Vol. 3, p. 75)
“The second point to bear in mind is that the Promised Messiahas is speaking here in accordance with the apparent celestial motion as perceived from Earth, a perspective tailored to the understanding of an ordinary person. From our terrestrial viewpoint, we observe the Sun rising on one horizon and setting on the other. An observer who perceives themselves as stationary on the Earth naturally concludes that the Sun is revolving around us. It is in this phenomenological context that the Promised Messiahas used this illustration to explain his point to a general audience. The actual subject he is explaining at this point in Chashma-e-Ma‘rifat is that everything in this universe is the property of God Almighty, that He has created all things and that He has set a limit for the power and function of every creature, beyond which it cannot go. It is in this context that the Promised Messiahas has given the example of the Moon and the Sun.
“Finally, I will also clarify for you that in this universe, stars and planets are in motion, each rotating on its own axis and revolving in its own orbit. The Earth’s revolution around the Sun does not mean the Sun is static while the Earth orbits it. Rather, the Earth is moving in its orbit and the Sun is also moving in its orbit. Thus, just as the Earth completes its revolution around the Sun in approximately 364 days and the Moon completes its revolution around the Earth in 29 or 30 days, so too does the Sun complete one rotation on its axis in approximately 27 days. Furthermore, the Sun is also revolving in its own vast orbit
[around the galactic centre], completing one such revolution in approximately 230 million years.”
Who named the collected works of Hazrat Mirza Ghulam Ahmad, the Promised Messiah (as), ‘Ruhani Khazain’?
Someone from Canada sent an enquiry to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “Who gave the name ‘Ruhani Khazain’ to the collection of works?”
In his letter dated 11 July 2023, Huzoore-Anwaraa gave the following reply:
“The collection of books authored by the Promised Messiahas first began to be published in 1957, during the era of the Khilafat of Hazrat Musleh-e-Maudra, at which time the name of this collection was established as ‘Ruhani Khazain’ [Spiritual Treasures]. Its publication was then completed in 1968, in the early years of Khilafat-e-Thalithah.
“Before and during the publication of this collection, announcements regarding it were published at various times in the Daily Al Fazl of Rabwah and it was also mentioned in the annual reports of the Sadr Anjuman Ahmadiyya, Rabwah. (Daily Al Fazl, Rabwah, 17 March 1957, p. 8; Daily Al Fazl, Rabwah, 20 April 1958, p. 4; Annual Report of the Sadr Anjuman Ahmadiyya Rabwah for 1957-58, p. 58)
“Furthermore, before the publication of this collection began, an announcement was published in the Daily Al Fazl, Rabwah, on behalf of the Al-Shirkatul Islamiyyah Limited, in which this academic collection was mentioned in these words:
“‘Allah the Exalted revealed to the Promised Messiahas,
That is, write down the revelations and insights that have been bestowed upon you and then let them be printed, published and sent to the people.
“‘The primary purpose of the establishment of the Al-Shirkatul Islamiyyah Limited is the publication of the sciences of the Holy Quran and the publication of those academic and spiritual treasures that Allah the Exalted bestowed upon the Great Reformer of this age, the Founder of the Ahmadiyya Jamaat, peace be on him, who stated:
“‘The treasures that lay buried for thousands of years, Today I give them away if I find anyone who seeks them.’ [Barahine-Ahmadiyya Part V, English, UK: 2018, p. 209]
“‘Therefore, those friends who purchase shares in the Al-Shirkatul Islamiyyah Limited are undoubtedly fulfilling the will of Allah the Exalted that was expressed in the aforementioned revelation.’ (Daily Al Fazl, Rabwah, 23 July 1956, p. 7)
“And since this academic and spiritual work began in the blessed era of Hazrat Musleh-e-Maudra, it can be stated with certainty that the name of this academic collection would have been established as ‘Ruhani Khazain’ with the approval and guidance of Hazrat Musleh-e-Maudra himself, with the aforementioned couplet of the Promised Messiahas as its likely background.”
Can one read directly from a copy of the Quran during prayers (salat)?
Someone from the USA wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “I have memorised 28 surahs and some verses. Is it acceptable to read directly from a copy of the Holy Quran during voluntary prayer [nafl] with the intention of memorising and understanding it?”
In his letter dated 11 July 2023, Huzoore-Anwaraa bestowed the following reply to this question:
“Whether it is an obligatory prayer or a voluntary one, the general method is that a person should recite in the prayer whatever portion of the Holy Quran they have memorised. And they should continue to strive to memorise more of the Holy Quran, because memorising the Holy Quran and reciting it is also a virtuous and rewardable act. Hazrat Mufti Muhammad Sadiq Sahibra states in his book, Zikr-e-Habib:
“‘Dr Mirza Yaqub Baig Sahib once submitted to the Promised Messiahas that he was unable to memorise the long Surahs of the Holy Quran but desired to recite them in salat. He asked, ‘Is it possible for me to place the Holy Quran open on a Quran stand or a table, or to hold it in my hand, and after reciting, set it aside to perform the ruku‘ and sujud and then pick it up again for the second rak‘ah?’ The Promised Messiahas replied, ‘What is the need for that? You should memorise a few Surahs and recite those.’ (Zikr-e-Habib […], p. 136)
“In the books of Hadith and Islamic jurisprudence [fiqh], some reports [athar] are found from which it is known that some of the noble Companions, including Hazrat Uthmanra, Hazrat Anasra and Hazrat Aishara, when they would offer voluntary prayers, would have a person sit beside them with a copy of the Holy Quran who would prompt them if they forgot, or they would offer voluntary prayers in the congregation of a person who would lead them in prayer by reading from a copy of the Holy Quran.
(Shaykh ‘Abd al-Wahhab al-Sha‘rani, Kashf al-Ghummah ‘an Jami‘ al-Ummah, Kitab as-salah, Fasl fi l-fathi ‘ala l-imam; Sahih al-Bukhari, Kitab al-adhan, Bab imamati l-‘abdi wa l-mawla)
“Among the Four Great Jurists, the school of thought of Imam Abu Hanifarh is that reading from the Holy Quran during prayer invalidates the prayer. Whereas, according to Imam Shafi‘irh and one view of Imam Ahmadrh, the prayer is not invalidated. And according to Imam Malikrh and another view of Imam Ahmadrh, it is permissible to do so in voluntary prayer, but it is not permissible in obligatory prayer.
(Al-Sha‘rani, Kitab al-Mizan, Bab sifati s-salah, Vol. 2, ‘Alam al-Kutub, 1989, p. 47)
“Commenting on these reports and the opinions of the jurists, Hazrat Khalifatul Masih IVrh stated:
“‘As for the issue of the reciter or the listener reading from the Holy Quran during prayer and the listener prompting after reading, in my view, the position of Imam Abu Hanifarh is correct [i.e., doing so invalidates the prayer]. The examples that are given, for instance, that Hazrat Aisha’sra slave, Dhakwan, would lead her in prayer by reading from the Holy Quran, this is not a hadith but a report [athar] and it is not such a report for which permission is proven
from the Holy Prophetsa. In such important religious matters, a report does not have the same status as a hadith.’ (Letter of Hazrat Khalifatul Masih IVrh to the Secretary of the Majlis-e-Ifta’, dated 11 May 1993)
“Similarly, during the era of the Khilafat of Hazrat Khalifatul Masih IIIrh, when this matter was presented to the Majlis-e-Ifta’, Huzoorrh gave the following decision on 17 June 1971:
“‘Reading from the Holy Quran even in voluntary prayers is not desirable [mustahabb]. Furthermore, permitting it would also defeat the purpose of encouraging the memorisation of the Holy Quran. Therefore, adopting this method is disapproved of.’ (Register of Decisions of the Majlis-e-Ifta’, p. 49, unpublished)
“Therefore, my position on this is also that one should recite in one’s prayers whatever portion of the Holy Quran one has memorised and continue to strive to memorise more of the Holy Quran.”
Why is only the father’s name used on official Islamic certificates?
A lady from Germany wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “Why is the mother’s name not included alongside the father’s on educational certificates issued by the Jamaat? What would be the harm in writing the mother’s name as well?”
In his letter dated 13 July 2023, Huzoore-Anwaraa provided the following guidance on this matter:
“There is no doubt that the father and the mother have an equal share in the birth and upbringing of a child. That is why the Holy Quran has attributed a child to both the father and the mother. As it states:
“‘No mother shall be made to suffer on account of her child, and no father shall be made to suffer on account of his child.’ (Surah al-Baqarah, Ch. 2: V.234). In this verse, the child has been declared the possession of both the mother and the father.
“However, alongside this, where the matter of calling a child by someone’s name is concerned, the Holy Quran has clearly stated:
“This means that they (the adopted children) should be called the sons of their fathers. This is a more just act in the sight of Allah. (Surah al-Ahzab: Ch.33: V.6)
“Similarly, it is also mentioned in a hadith. It is narrated by Hazrat Abu adDarda’ra that the Holy Prophetsa said, ‘On the Day of Resurrection, you will be called by your names and the names of your fathers, so you should choose good names for yourselves.’ (Sunan Abi Dawud, Kitab aladab, Bab fi taghyir al-asma’, [Hadith Hadith 4948])
“Therefore, in light of these instructions from the Quran and Hadith, the child’s name and their father’s name are recorded on the educational certificates issued by the Jamaat; the mother’s name is not recorded.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)
Contentment of those enduring hardship is a lesson for the prosperous: Humanity First UK team meets Huzoor From the markaz
Islamabad, Tilford, 2 November 2025: A delegation of team members and volunteers from Humanity First UK, comprising both men and women, had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The meeting commenced as Huzooraa graced the hall with his presence and extended his salaam. The team members then had the opportunity to introduce themselves one by one, detailing their various capacities and roles within the charity. Following the introductions, Huzooraa graciously granted them permission to ask questions for their guidance.
On Gaza’s future and Humanity First’s role
A team member sought Huzoor’saa perspective on the future of Gaza, the wider implications for the region and what impact Humanity First could continue to make in the face of such suffering.
Huzooraa replied that he has already spoken on this matter. He stated that the oppression being inflicted is not likely to end; rather, it appears set to continue, as Israel is still carrying out its attacks. Therefore, he advised, the Humanity First team should continue their noble service just as they have been doing. He noted that the head of Humanity First provides him
with regular reports and he, in turn, imparts guidance and instructions, which they should continue to follow.
Huzooraa expressed his heartfelt prayers for the Humanity First volunteers who are working on the ground in Palestine. He prayed that Allah the Almighty grants them the capacity to serve effectively and that He keeps them safe, acknowledging that they are working in extremely dangerous and life-threatening conditions. He concluded with a sombre outlook, stating that he does not foresee any respite for the region in the near future and that the conflict will likely continue.
Economic pressure and the role of food banks
Another team member noted that due to increasing economic pressure and the rising cost of living, even middle-income families are now turning to food banks. He asked how Humanity First can meet this growing crisis with its own limited resources.
Huzooraa advised that they should continue to do the good work that is possible within the limits of their available resources. He noted that, by the grace of Allah, he understands that the Humanity First food banks have not yet faced any significant food shortages. He did express a slight concern that, at most, right-wing
elements might raise objections about “Asians” running food banks, but setting that aside, he stated that, insha-Allah, the good work will continue to be blessed and should carry on.
On using music in promotional videos
A marketing professional on the team explained that humanitarian work requires creativity to engage donors. He asked if, in this competitive environment, Humanity First is permitted to use background music or sounds to make their promotional videos more engaging.
Huzooraa enquired if they were currently unable to raise funds without resorting to music. The member clarified that there is significant competition from other charities. Huzooraa replied that, alhamdulillah, Humanity First’s funds are still being raised, even without music. He reminded them that there was a time when it was difficult to raise even ten thousand pounds, yet now, by Allah’s grace, they manage a very large budget, all without such means.
Huzooraa advised them to let the current, blessed system continue. He clarified his previous guidance on this matter, stating that he had permitted a very light, permissible background sound, such as a subtle hum or a nazm, if they felt it was necessary for social
media advertisements. However, this did not extend to music. He stressed that our purpose is to teach the world our values, not to adopt their ways.
Learning from the contentment of disaster victims
A volunteer shared his observation from serving in disaster zones, noting his deep admiration for the contentment and dignity shown by the victims, who remain steadfast even after losing everything.
Huzooraa replied that if such people demonstrate contentment, it is a sign of their faith. He then guided that if the volunteers are so inspired by them, this inspiration should be channelled into two actions. Firstly, it should motivate them to serve even more and to spend more of their funds on helping these noble people.
Secondly, they must use this lesson to train Ahmadis back home. They should explain to people that while these victims have nothing and do not complain, we in the West become agitated if we miss a burger or if the price of groceries increases by a few pence. If we are truly inspired, we should learn from their example of sacrifice.
Huzooraa advised the fundraisers in the team to use these powerful emotional stories. By conveying the dignity and contentment of the poor, they can awaken the emotions
of donors, who will be motivated to give in sacrifice for those who are so much more patient, despite having so much less.
On the revelation ‘Your time shall not be wasted’
A team member quoted the revelation of the Promised Messiahas, “You are the revered Messiah whose time shall not be wasted,” (Tadhkirah [English], Qadian, 2019, p. 528) and asked how the Humanity First team can apply this lesson to effectively utilise their own minimal resources.
Huzooraa explained that by using their resources for the benefit of people and the service of mankind, they are already acting upon this. The mission of the Promised Messiahas was the service of humanity and by sacrificing for the poor and deprived, they are fulfilling this purpose.
The team member elaborated, asking if, beyond just delivering services (putting out the fire), they could engage in advocacy to prevent the fire from starting in the first place. Huzooraa replied that we do not possess any physical or political power to engage in that kind of advocacy. Our role is to help the poor within our limited means,
providing them with food, shelter, clothing and whatever other aid we can extend.
Beyond this, he advised, we must pray for the needy and ensure that wherever we are running a project, we serve the people with absolute honesty and with our whole hearts. This is the role we can and must play.
The role of women in disaster zones
A female team member asked what the role of women should be in natural disaster situations and how Humanity First should facilitate their training.
Huzooraa stated that their role should be the same as the men’s and their training should be the same. He guided that female volunteers are often essential in disaster zones, as affected women have many specific needs that only other women can understand and fulfil. If there are courageous women who wish to go, they should be allowed to, though he advised that very young girls should not be sent. Instead, groups should be formed under the leadership of mature, experienced women.
Huzooraa stressed that regardless of who goes, the training itself should be available to
all women. They must be trained in disaster relief management and have the necessary courage, skills and expertise. When asked about an age limit, Huzooraa said that while anyone under 18 is not permitted, the key is maturity, which would entail those 25 or above. He added that practical and safety considerations are paramount, including family permission and signing a waiver acknowledging the inherent risks.
Huzooraa then gave the powerful example of the Sahabiat or female Companions who participated in the early battles of Islam. They did not ask for guarantees of safety. He narrated the incident of a female Companion, who, veiled and dressed for battle, rode out alone to rescue her brother. The Muslim men, astonished by her valour, mistook her for a male warrior, but she refused to unveil herself. It was only later that they discovered a woman had performed this heroic feat.
While the nature of struggle has changed, the spirit of sacrifice remains the same: to serve the poor and needy despite the risks.
Lessons from the Companions
of Badr
A team member noted that Huzooraa is currently delivering a series of Friday sermons on the lives of the Companions of Badr. He asked for guidance on how Humanity First volunteers can adopt their high standards in their own service to humanity.
Huzooraa guided that every sermon contains numerous examples of their high character. He advised the team to listen to the sermons, note down the specific incidents related to their service to mankind and then implement those lessons in their own work. Huzooraa referred back to the example of the female Companion he had just given, explaining that this is also a lesson from that era. Today, the jihad is not fought with a sword, but the spirit of sacrifice remains the same: to help the poor and needy despite the dangers. He advised that all workers should strive to use their full potential, taking it to its maximum level, in the service of humanity, just as the esteemed Companions did.
The mulaqat then concluded and Huzooraa took his leave.
(Summary prepared by Al Hakam)
Tackling misinformation
Before China’s law, Islam already had the answer
Jalees Ahmad Al Hakam
Picture this: a young person scrolling through their phone, landing upon a viral video that promises instant results: “Drink this and lose belly fat in a week.” The person in the video speaks confidently, quoting random “studies” and showing before-andafter results. It looks convincing. They share it with their friends, who then share it again. Within hours, thousands have watched and believed it.
Sounds harmless right? Not quite. This is how misinformation spreads: fast, unchecked, and persuasive. In a world where anyone can speak like an expert, fact-checking has become our first line of defence.
Ask yourself, how quickly do we share something? How fast do we accept and spread information that seems convincing but is actually completely unchecked? This is exactly how misinformation spreads. Whether it concerns health, money, or politics, unchecked information undermines trust and erodes the foundations of a healthy society. Rumours are just that,
rumours. They spread like wildfire and can burn through everything in their path.
In China, a new rule means influencers must now be formally qualified before they can speak on professional subjects. “China has passed a sweeping new influencer law requiring anyone discussing health, law, education, or finance online to hold a verified academic degree or professional licence.” (“China Censors Online Freedom? New Influencer Law Demands Degrees to Discuss Health, Law, Finance”, www.
ibtimes.co.uk, 28 October 2025)
Effective since 25 October, this new law was implemented by the Cyberspace Administration of China (CAC). Now, platforms are required to verify influencer credentials and flag unqualified content, in an attempt to lower the spread of misinformation. Some view it as a move towards accountability, while others see it as censorship that may restrict creative expression. Regardless of how it is perceived, the fact remains: misinformation, regardless of its form or subject,
undermines moral integrity and erodes the very foundation of a healthy, functioning society.
However, what can one do to combat this? Is the solution to enforce such a law, or is there another alternative? Is China the first country to recognise the spread of misinformation as a threat to social stability?
For Muslims, the answer is clear. In fact, Islam addressed these issues long before “going viral” was a thing and actually implemented practical measures and responses. The following three verses from the Quran provide how Islam tackled these issues long before digital media.
Where to turn when uncertain?
Islam makes this clear: When unsure about something, we are encouraged to seek guidance from knowledgeable people. The Quran says:
“Ask those who possess the Reminder, if you know not.” (Surah an-Nahl, Ch.16: V. 44)
Sounds simple. Let’s understand the context of this verse, and then we
will look at the lesson it teaches us.
A common objection raised by the people of that time was: Why did God send a human as a messenger? Why not an angel? In the verse above, Allah responds clearly to that objection by stating that all previous messengers, such as Noahas, Abrahamas, Mosesas and Jesusas, were also human beings, not angels.
God further states that if this matter is doubtful to you, then ask those who possess the knowledge and remember history. It’s as if God is saying, “Look at history; see how divine guidance was revealed before. Ask those who possess that historical knowledge.”
The lesson is to actively seek out people who have expertise, who know and can demonstrate it. This allows one to bypass the noise and access a reliable source of knowledge. Ultimately, it’s about promoting accuracy.
The lesson is, with regard to information, clear: when we are uncertain about something, we should ask those who have knowledge, understanding and a clear grasp of the matter at hand.
Evidently, the purpose of this approach is to promote consuming accurate information whilst upholding truth and the welfare of society.
Thus, the first lesson: Know where to turn when uncertain.
Don’t act on uncertainty
The second lesson. The Quran reminds us:
“And follow not that of which thou hast no knowledge.” (Surah Bani Isra’il, Ch.17: V.37)
This verse is clear, and the lesson it conveys is even clearer and more profound. It truly appeals to logic and common sense.
It would be foolish to follow something about which one has no knowledge. That would be akin to walking in the dark or wearing a blindfold; how could one even trust themselves in such a state? The message here is clear: we are taught not to blindly believe in or act upon anything unless we are certain it is true or if the source is credible. This also means that if one has no knowledge of a matter, they must not claim to know it, nor should they spread it. Rumours and false information give rise to misconceptions and can lead to
dangerous and misguided ideas in the minds of people. Therefore, when encountering information whose validity is uncertain, one should first research and verify its accuracy. Only after this process can one determine whether the knowledge gained is reliable and worth applying in one’s life. And this leads me on to the third verse.
The duty of verification
Now, while we understand that one must not spread misinformation, the Quran recognises that certain people may still spread false reports that are circulated. Hence, the Quran also reminds us that it is a Muslim’s duty to verify any reports that reach them. The Quran is clear on this:
“O ye who believe! if an unrighteous person brings you any news, ascertain [the correctness of the report] fully,” (Surah al-Hujurat, Ch.49: V.7)
When we consider the context of this verse, we begin to truly understand the duty and responsibility of verifying reports.
This chapter was revealed after the conquest of Mecca. Most of Arabia had already accepted Islam;
however, some tribes still opposed and were determined to fight the Muslims to the end. Conflict seemed unavoidable. Even at such a time, guidance was revealed that even during the urgent circumstances of war, when quick action might be needed to counter an enemy’s move, Muslims are instructed not to accept rumours at face value. Instead, such reports, which are common in times of conflict, must be carefully verified before any action is taken.
Now, if this is the criterion for such times of hardship and war, one can only imagine what it would be and the responsibility of this in peace time.
Conclusion
Thus, let’s bring this back to the comparison we started with. China’s modern solution is external and topdown, meaning that it regulates the speaker and controls the source. In contrast, Islam offers a timeless, bottom-up framework, which is enforced through individual duty.
Both recognise that misinformation is a threat. One approach relies on institutions to pre-filter content, essentially saying, “Only properly trained firefighters
can handle the hose,” which makes sense from a certain perspective.
The other “system”, Islam, demands that every individual should take due diligence to ensure that safety standards are such that the chances of a fire (of misinformation) erupting in the first place are mitigated. This is done by taking personal responsibility: a duty to verify, the patience to pause before reacting, and the humility to refrain from speaking when they do not know. In other words, the fire won’t even exist with you, the recipient, if you act responsibly.
Today, many people, especially in the West, misunderstand Islam and its sharia, considering it to be overly strict or restrictive. In reality, it is designed to protect people and guide them toward the best outcomes. Just as Islam emphasises verifying information, seeking knowledge before acting, and avoiding baseless suspicion, the Islamic way of life is meant to safeguard life and promote social harmony.
So, as China implements this law, only time will tell how effective it will be in achieving its intended goals. Because rumours do indeed spread like wildfire, and wildfire requires careful hands to control it.
London’s first mosque makes headlines in the English Press (1925)
London
We give below a few of the numerous notices which have appeared in the English Press in connection with the building of our London Mosque. It will be noticed that there have occurred some mistakes in some of these. The reverend AR Dard[ra] is not an Englishman, and not all were Indians. Several English people took part in the ceremony, who can be seen in the various photos which have been published, and one was our brother Martins, from Nigeria. – Editor, The Review of Religions (1925)
London’s First Mosque – Building to Arabic Chants
“With a picturesque ceremony suggestive of the East, the building of the first London Mosque was commenced yesterday morning. The work is taking place in an orchard in Melrose Road, Putney, and is being undertaken by the Ahmadiyya movement. The sect is composed of a band of reformers, numbering in London, it is stated, some 200 to 300, and they claim to be the representatives of the true and original Islam. In addition to meeting for prayer, they attend periodical lectures, and their organisation produces a monthly journal.
“The religious ceremony yesterday began with the recital by the imam of prayers in Arabic, including those offered by Abraham[as] at the time of building the Ka‘ba, the congregation answering ‘Amen.’ Then the imam and members of the community
began the process of excavation, which, following the example of the founder of the religion, they discharged with their own hands. During the task, which continued for about half an hour, they chanted the Arabic verses which were voiced by the Prophet Mohammed[sa] and his companions while they built, with their own hands, their first mosque, at Medina.
“The new structure, which will be white and of an Arabian style of architecture, will be surmounted with a dome rising about 50ft high. With the exception of one Englishman, those taking part in the ceremony yesterday were Indians.
“To a Press representative, the Rev. A. R. Dard, who was in charge, stated: ‘We believe that the Messiah, Jesus Christ, has come in the person of our founder, Ahmad[as]. If anyone wages war in the name of religion, we consider that to be against the teachings of Islam. Several members of our community were stoned to death last year in Afghanistan because they dared to defend their religious convictions in this respect.’
“Prior to the ceremony, cables had been sent to the Khalifatul Masih at the headquarters in India and to co-religionists at Damascus, Salt Pond, Mauritius, Cairo, Lagos, Chicago, and other places, informing them of the occasion and time of commencement, so that members of the community might join in simultaneous prayer in various parts of the world.” From The Daily Telegraph, 29 September 1925.
New Moslem Mosque Near Wimbledon
“Excavations for the building of their First London Mosque were begun at Southfields yesterday by the Ahmadiyya Moslems. The mosque will be erected in an orchard attached to the house where the sect has hitherto worshipped.
“The foundation-stone of the mosque was laid by the head of the community, His Holiness the Khalifatul Masih, last autumn. Yesterday, a small company of Indians was present, together with the Rev. A. R. Dard, who was in charge of the Church. Mr Dard recited the same prayers in Arabic as were offered at the building of the Ka‘ba. The members of the community then began the work of excavation, chanting the same verses as were recited by the Prophet [Muhammad(sa)] while he and his companions were building the Medina Mosque.
“Telegrams had previously been sent to the headquarters of the sect in India, stating the hour when the work would be begun, so that at the precise moment Moslems would also be at worship in India, America, Syria, Palestine, and other places.” From The Times, 29 September 1925.
Moslem
Mosque in a London Orchard
Turbaned Englishman at Strange ceremony
Building Rite
“Beneath the apple trees of an orchard which nestles behind a dilapidated high wooden fence at Southfields, near Wimbledon, a peculiar ceremony was performed yesterday morning.
“Above the chirping of the birds came the persistent drone of a voice chanting prayers in a strange tongue.
“Passers-by stopped to listen. A peep behind the moss-covered fence revealed a picture suggestive of the mystic East.
“For some years, a sect known as the Ahmadiyyah Moslems have worshipped in a house at Melrose Road, Southfields, but they are now building a mosque in the orchard attached to the grounds.
“The brickwork will be white, and the mosque, of Arabian architecture, will be dominated by a dome towering 50 feet over the trees.
“The foundation stone was laid last autumn by the head of the community, His Holiness Khalifatul Messih, son and successor of Ahmad[as], the founder of the sect.
“The members of the sect were yesterday morning making excavations for the foundation stones for the concrete pillars.
Facing Mecca
“The mihrab, which is a kind of Holy of
Lajna Imaillah session at the Jalsa Salana Australia 2025
Farah Khan
Secretary Ishaat, Lajna Imaillah Australia
The 37th Jalsa Salana Australia was held on 3-5 October 2025, at the Baitul Huda Mosque in Sydney. Lajna Imaillah Australia played a vital role in preparing the Lajna Jalsa Gah and organising a dedicated session for women on the second day of Jalsa.
The Lajna session, held on 4 October, was presided over by Najm ul Sehar Choudhry Sahiba, Sadr Lajna Imaillah Australia.
The programme commenced with a recitation from the Holy Quran, followed by a poem and a speech by my humble self on “The sacrifices, faith and obedience of the
Syed Mukarram Nazeer
Canada Correspondent
NEWS
Sahabiyyat: A lesson for today’s generation.” Sadia Muneeb Sahiba, Muawina Sadr Rishta Nata, addressed the topic “Escaping the trap of social expectations and customs.” A group of nasirat presented a taranah. Ramsha Syed Sahiba, Secretary Tahrik-e-Jadid and Waqfe-Jadid Lajna Imaillah Australia, spoke on “Raising children in the current era: Challenges and Practical Solutions.” This was followed by the academic awards for Lajna members who achieved outstanding accomplishments in their educational lives.
In her address, Sadr Lajna Imaillah Australia highlighted how setting the right priorities in life can shape our destinies. Drawing on historical examples, she emphasised the importance of obedience, placing faith first, and serving the Jamaat with sincerity. She encouraged mothers to lead by example, demonstrating unwavering dedication to Jamaat work whilst instilling the unconditional love of the Nizam-eJamaat in their children from an early age.
The Lajna session concluded with a series of taranas. More than 375 volunteers across 32 departments ensured that the Jalsa proceedings ran smoothly. Lajna Imaillah Australia also set up a bookstall where several books were available.
Majlis Khuddam-ul-Ahmadiyya
Sierra Leone holds 26th annual ijtema
Muhammad Morris Kamara Sadr MKA Sierra Leone
Majlis Khuddam-ul-Ahmadiyya and Majlis Atfal-ul-Ahmadiyya of Sierra Leone held their 26th annual ijtema on 10-12 October 2025 at the Nasir Ahmadiyya Muslim
Secondary School Compound, Kenema. The theme of the ijtema was “Honour your pledge.”
On 9 October 2025, hundreds of khuddam and atfal departed their various districts and safely arrived at the venue of the ijtema
Continued on page 15
Ahmadis attend the Helsinki Book Fair 2025
Syed Abdul Samad General Secretary Jamaat Finland
The Helsinki Book Fair 2025 was held at the Helsinki Fair Centre on 23-26 October 2025. This year’s fair set a new record with 104,516 visitors over four days, reflecting the growing interest in literature and cultural dialogue across Finland.
Like previous years, Jamaat-eAhmadiyya Finland actively participated in the fair by setting up a book stall. The stall showcased a range of Islamic literature, including the writings of the Promised Messiahas, Khulafa-e Ahmadiyyat and translations of the Holy Quran. Visitors were warmly invited to ask questions and engage in discussions about Islam and Ahmadiyyat, resulting in numerous meaningful conversations.
In addition, khuddam and ansar continued tabligh efforts outside the Fair Centre, distributing brochures. Through both the stall and external activities, approximately 2,500 people received the message of Islam Ahmadiyyat during the event.
A major highlight of this year’s participation was a special presentation
on one of the fair’s 17 stages, marking the launch of the newly published Finnish translation of the Holy Quran. The venue, with a seating capacity of 80, was filled beyond capacity, as many attendees stood to listen. The programme began with a recitation from the Holy Quran, followed by its Finnish translation. Shahid Mahmood Kahlon Sahib, a missionary, then explained the global significance of the Holy Quran and emphasised the importance of making it accessible to everyone. After that, Ataul Ghalib Sahib, National President, highlighted the history of the translation project, which began in 2015. The programme was very well received, alhamdulillah
A freelance Kurdish journalist visited the Jamaat’s stall and conducted an interview, asking insightful questions about the translation of the Holy Quran and the aims of the Jamaat. Following the discussion, he published a video report on his Facebook account, further extending the reach of the Jamaat’s message.
The overall response from visitors was highly positive, with many expressing appreciation for the Jamaat’s efforts to present Islam in its true, peaceful light.
8th Jalsa Salana Francophone held in Canada
The 8th Jalsa Salana Francophone, Canada, was held on 20-21 September 2025 at the An-Nusrat Mosque, Montreal.
The day of the Jalsa started with congregational Tahajjud prayer. Feroz Alam Sahib attended as the Markaz representative.
After the flag-hoisting ceremony, the first session started with a recitation from the Holy Quran, followed by a poem and four speeches on “The History of Islam Ahmadiyyat in the French-speaking world”, “Find a compatible life partner”, “Quranic Proofs of the Truthfulness of the Promised Messiahas” and “Ahmadiyyat is not a new religion”. A documentary film was shown regarding the An-Nusrat Mosque in Montreal.
The second session was held separate-
ly for the men and the ladies. On the men’s side, speeches were delivered on “Finding God in a society without God”, “Jihad against narcotics and alcohol”, “Leading an honest life” and “High Moral Values: A source for Tabligh”. On the ladies side, women speakers delivered speeches on “The Promised Messiahas: A luminous sign of the truthfulness of Holy Prophet Muhammadsa”, “Hadith of the Holy Prophet Muhammadsa”, “Modesty: A source of Spiritual Ascension”, “Khilafat: A protector of children in today’s enticing environment” and “From Strangers to the Best Friends: Islam’s Guide to Marital Happiness”.
A number of ethnicities were represented at the Jalsa, including Arabic, French, Spanish, Indian, Pakistani and Bengali origins. A meeting of Bengali guests was arranged with the Markaz representative. The
Tabligh exhibition was organised simultaneously in three halls. The exhibition featured copies of the Holy Quran with translations in over 50 different languages. 225 guests visited the exhibition and had meaningful discussions with Ahmadi missionaries. Several sittings and question-and-answer sessions were held in multiple languages. Guests were very impressed with the translation of the Holy Quran into different languages. Some of them promised to come the following day with their family members. A large number of such guests did show up the next day, too. 18 people joined Islam Ahmadiyyat by signing the bai‘at forms.
The second day of the Jalsa started with Tahajjud prayer, followed by Fajr prayer and Dars-ul-Quran. The third and final session commenced with a recitation from the Holy Quran, followed by a poem and speeches on
“The Holy Prophet Muhammadsa: A perfect example for all humanity” and “Our duties to strengthen the institution of Khilafat”.
The Jalsa Salana Francophone was attended by six dignitaries, including Member of Parliament of Canada Abdelhaq Sari and Borough Mayor of Montreal North, Christine Black. Some guests were invited to address the Jalsa. All speakers shared their appreciation for the work of the Jamaat in Canada. Academic prizes were distributed thereafter. After a speech on “Tarbiyat of children in the West”, the concluding address was delivered by Amir Jamaat-e-Ahmadiyya Canada. He also led the silent prayer and thus the Jalsa Salana Francophone 2025 came to an end. The total attendance was 1,213.
Continued from page 14
The first day commenced with Tahajjud prayer, followed by Fajr prayer and a dars titled “Fulfilling the pledge: Serving the Nation and the country.” A flag-hoisting ceremony and then began the inaugural session, which started with a recitation from the Holy Quran, followed by the MKA pledge, a poem and a welcome address by my humble self. I read out the special message of Hazrat Khalifatul Masih Vaa. This is the first time that a message from Huzooraa has been received for the Khuddam Ijtema in Sierra Leone.
At the end of this session, both khuddam and atfal listened to the live Friday Sermon of Huzooraa, after which the Jumuah and Asr prayers were offered at the venue.
After a break for lunch, academic competitions began.
The Shura session was also held at 4 pm at the Ahmadiyya Muslim Secondary School Mosque, Kenema. After this, the first Qaideen conference was held.
After Maghrib and Isha prayers, the second session of the first day was chaired by Alhaj Dr Sheku Tamu Sahib, In-Charge of Ahmadiyya Muslim Hospital, Kenema. This session included multiple speeches.
Continued from page 13
Holies, had been erected in a temporary fashion, and in front of this were assembled the Chief Priest, accompanied by a dozen followers.
“They were all Indians, excepting one grey-haired Englishman, the Rev. A. R. Dard, who is in charge of the church. He wore white trousers and his head was covered with a turban of many colours.
“Mr. Dard recited the same prayers which were offered at the building of Ka‘ba, the central place to which the Moslems of the world turn at the time of prayer, and other prayers were similar to those chanted by the Prophet Mohammed[sa] at the building of the Medina Mosque.
“The building will face towards Mecca, the centre of Moslem worship.
“Cables were dispatched to our headquarters in India,” the Rev. A. R. Dard told a Press representative, “notifying them of the time of our ceremony, and at the moment our prayers opened, Moslems would be at worship in India, America, Syria, Palestine, and other places.” From The Daily Chronicle, 29 September 1925.
Islam in a London Orchard
Prayers on the Site of a New Mosque
“Prayers that were chanted by Mohammed himself while he and his companions built the Medina Mosque were recited in an orchard at Southfields, near Wimbledon, yesterday, while a group of Indian and English followers of Islam dug up the ground for the foundations of their new mosque. A temporary Mihrab, the holy of holies,” had been erected under the apple trees.
“The chief priest was an Englishman, the Rev. A. R. Dard, who wore a multicoloured turban. Most of the older men were also in Oriental dress, but there were a number of younger Moslems in Fair Isle jumpers.
“All belonged to the Ahmadiyyah sect,
The second day of the ijtema started with Tahajjud prayer, followed by Fajr prayer and a dars on Hadith on fulfilling our pledge.
The highlight of the second day was the march past, which saw both khuddam and atfal beautifully dressed in their uniform march past. The enthusiastic slogans and poems of the members brought the people out onto the streets of the city. A total distance of 8.6 kilometres was covered.
After breakfast, the sports competitions were held. Meanwhile, the blood donation drive began at 9 am in the classrooms of Nasir Ahmadiyya Muslim Secondary School, Kenema. On this day, 189 people donated blood to the National Blood Donation Unit of Sierra Leone. The head of the medical team, Dr Usman Kargbo, expressed his heartfelt gratitude and promised that the blood would be used for the intended purpose. The hospital staff provided refreshments and food to all the donors.
At 5 pm, a special session was held exclusively for atfal, which was chaired by the National Murabbi Atfal, Abdul Rahim Sheriff Sahib. After recitation from the Holy Quran, the session included the Atfal
the London members of which have for a number of years worshipped in the house to which the orchard is attached. The actual foundation stone of the mosque was laid a year ago by the head of the community, the Khalifutal Messih, and yesterday’s ceremony was that of excavating for the foundations of the concrete pillars.” From The Daily Express, 29 September 1925.
Muezzin in London
Work on the First Mosque Begun World Chain of Prayer
“At 11 o’clock yesterday morning, when turbaned Orientals were digging with their own hands the first soil for the foundations of London’s first mosque at Melrose Road, Southfields, S.W., brethren of the movement – the Ahmadiyya – at places as far apart as India, Damascus, Mauritius, Cairo, Lagos, and Chicago, were offering up prayers for the building.
“Cables had been sent to these places in order that the prayers should synchronise with the commencement of building operations. The ceremony at Southfields was a picturesque one, in which twenty members of the movement, some in western dress, some in eastern, took part.
“First, the imam, in turban, long overcoat, and white trousers, offered up prayers in Arabic, which were those offered at the time of the building of the Ka‘ba, the others lifting up their hands in prayer.
Minarets
“Then the imam, with the others following suit, took shovels, and dug the earth, and bore it from the site, chanting Arabic verses such as were recited by the Holy Prophet Mohammed[sa] and his followers as they built with their own hands their first mosque at Medina.
“The names of those taking part in the excavation work are to be preserved in the building.
“The mosque, principally a cement
pledge, an Urdu poem and various speeches. The National Murabbi Atfal addressed the members about the educational, moral and spiritual upbringing of Ahmadi children. Finally, the Mohtamim Atfal shed light on the expectations of Huzooraa from atfal. The session ended with a silent prayer.
The second day of the night session was chaired by Mustapha Korjie Sahib, External Auditor, Jamaat Sierra Leone. Maulvi Fuad F Lawleh Sahib, National Secretary Education, delivered a speech on the topic of “Importance of Early Marriage”. This was followed by an interactive question and answers session.
The third day of the ijtema started with Tahajjud and Fajr prayers and a dars, titled “Fulfilling the pledge: How to Inculcate the Habit of Truth at an Early Age?”
A marathon was held at 7 am, which started from Nasir Ahmadiyya Muslim Secondary School to Kpai Junction and back to the School compound. Representatives from each district ran the marathon on the main highway.
After breakfast and preparation, the first session began under the chairmanship of Alhaji Nazir Ahmad Ali Kamanda
structure, is to be completed by March next at an estimated cost of £3,000.
“It will have a dome and four minarets, one at each corner, from which the muezzin will call the faithful to prayer five times every day, a strange call, indeed, to be heard in a London suburb.” From Westminster Gazette, 29 September 1925.
The 1924 Religious Conference reviewed
Lieutenant-General FH Tyrrell, reviewing the report of the Religious Conference in the Asiatic Review, says:
“Doctor Sufi Hafiz Raushan Ali[ra] of the Punjab, in his paper on Sufism, tries to controvert the theory of a reaction of the Aryan spirit against the system of Islam, and asserts that the whole warp and woof of Sufism is Islamic; but it is a fact that Sufism is to be found chiefly in Persia or in districts contiguous to Persia and its literature is predominantly Persian.
“The mystical speculation of the Sufis engaged in a continual search for absolute truth is in striking contrast with the directness and simplicity of the affirmation of the creed of Islam: ‘Praise to the name Almighty! There is no God but one! And Muhammad[sa] is His prophet, and His will shall ever be done!’ Many a Christian missionary has wished that he were equipped with a creed at once so simple and so comprehensive.
“Much of the time of the Conference was occupied by the latest religious movement in Islam […] the Ahmadiyya sect, founded in 1890 in British India by Mirza Ghulam Ahmad[as], who claimed to be in his own person both the Mahdi or Guide, foretold by Muhammad[sa], and the Messiah foretold by the Hebrew prophets. His eloquence and piety gained him a considerable following, and when he died in 1908, his death, [contrary to] the case of the late Mahdi of the Eastern Sudan, did not discount his pretensions nor discourage his adherents, and his mantle descended
Bongay Sahib, General Secretary of Jamaat Sierra Leone. The chairman of the session distributed prizes for the academic and sports competitions held during the ijtema and the online academic competitions held during the year.
The blood donation drive restarted at 9 am in the classrooms of Nasir Ahmadiyya Muslim Secondary School, Kenema. 36 more people donated blood, bringing the total number of donations to 225.
The special guest of the closing session of the ijtema was Alhaj Musa Mewa Sahib, Amir Jamaat Sierra Leone. The session commenced with a recitation from the Holy Quran, followed by the Khuddam pledge, a poem, and the ijtema report. Amir Sahib called some guests to make statements, one of them being Dr Osman Kargbo from the Ministry of Health, who commended the Jamaat’s humanitarian efforts. After a prize distribution ceremony and a taranah, the concluding address was delivered by Amir Jamaat Sierra Leone, who drew the attention of the members towards the importance of attending ijtema and their responsibilities as khuddam and atfal. This was followed by a silent prayer and the Zuhr and Asr prayers.
upon the shoulders of one of his disciples, Maulvi Nur-ud-Din[ra]. He, in turn, was succeeded by the present Khalifatul Masih (Deputy of the Messiah), who attended the Conference in person at the head of twenty green-turbaned disciples, and explained his position and his views.
“Hazrat Mirza Bashir-ud-Din, Mahmud Ahmad, Khalifatul Masih[ra] for such is his full name and title, has his headquarters at Qadian in the Punjab, and claims that his disciples number about a million souls, mostly residing in the British Empire, but some also in Persia, Bukhara, Egypt, France, Algeria, and the United States of America. Some of these Ahmadiyya or Qadiani Moslems have lately been rewarded with the crown of martyrdom by their fellow Muslims in Afghanistan, to whom they had […] propounded their views.”
West Africa
The members of our Jamaat in West Africa and India will be pleased to know that Mr Jibril Martins, the late General Secretary of our Community in Nigeria, and Mr Abdur Rahim Khalid, the son of Khan Muhammad Ali Khan of Malerkotla, have this year [1925] passed the Final Bar Examination. Mr Martins has taken a second class and intends to continue his studies for another year.
Mr Khalid’s name, it will be remembered, is associated with a miracle. When he was a child, he fell ill with typhoid fever. The doctors despaired of his life and declared that he could not possibly recover. Prophet Ahmad[as] prayed and interceded for the child, who thereupon began to improve and was restored to health within a few days. Mr Khalid has promised to pay 3,000 rupees to the London Mosque Fund.
We wish our brothers every kind of success in life.
(Transcribed and edited by Al Hakam from the original English, published in the November 1925 issue of The Review of Religions)
Muslim mayor in New York: Mamdani’s historic win and the path ahead
Kwame is a Ghanaian name. In the Akan language, it refers to someone born on a Saturday. I know this because growing up in Ghana, I was often called by this traditional naming style myself. So what are the odds that the mayorelect of New York City is Zohran “Kwame” Mamdani?
Roots across continents
Even more surprising is the fact that he is actually named after Kwame Nkrumah, the first Prime Minister of Ghana. His father, Mahmood Mamdani, is an IndianUgandan academic with such a fascination for the Pan-African leader that he decided to name his
son Kwame.
It’s no understatement to say that Mamdani has global roots.
Born in Uganda in East Africa, he is a Democratic Socialist Muslim immigrant whose family’s roots trace back to India. A few days ago, he was elected as the first IndianAmerican, Ugandan-born Muslim mayor of New York City. At 34 years old, he’s also the youngest mayor in a century.
Popularity and prejudice
American politics often has a way of appearing on the global stage with pomp and circumstance, especially when the turn of events is rather novel (as it usually is).
In this case, it was almost a nobrainer. He’s been all over the news and social media, and has found a
particularly loyal fan base not just among Americans, but people all over the world.
But though the characters might be new, the script most certainly isn’t; the racism and discrimination that made its rounds on TV and social media during the election race were certainly familiar ground. Bigots left no stone unturned in attacking Mamdani’s Muslim, Indian, and even African heritage, and many declared him an extremist.
Anyone who spends some time online would inevitably have seen the exhausting, recycled allegations made against him just because he makes no attempts to hide his Muslim identity, his stance against Israel (he has publicly stated that Israel is committing genocide against Palestinians) or his other positions, which are critical of the establishment.
Although the racist, Islamophobic fearmongering is nothing new, it never fails to unmask the true nature of those in power in the USA who claim to be the torchbearers of justice and morality. His opponent has expressed the possibility that he would cheer if a terrorist attack happened in New York. A farright politician literally suggested there would be another 9/11 attack under Mamdani as mayor. He’s been branded a “known jihadist terrorist” and “communist,” and his American citizenship did not stop some politicians from calling for his deportation.
Nevertheless, the sort of vitriol that Mamdani has had to endure during the election is almost nothing compared to what he can be expected to face once he assumes office. Already, the ADL (Anti-Defamation League) has launched a “Mamdani Monitor” to track and monitor the policies and personnel appointments of the incoming mayor. This move has been rightfully recognised as scaremongering and Islamophobia, but it is likely to be the first of many.
Hypocrisy of a Pakistani leader
Another interesting dimension to this saga is Bilawal Bhutto
Zardari’s statement, in which he congratulated Mamdani on his historic win and declared it a “proud moment for progressives everywhere.” The irony is palpable and has not been lost on rational observers in Pakistan and abroad.
America, with all its flaws, allows Mamdani to be democratically elected despite belonging to a minority (a nod at the American dream of meritocracy), but he would most likely not be allowed to run for office if he were a minority in Pakistan. These minorities largely include Ahmadis, who are constitutionally declared nonMuslim and face persecution daily in Pakistan.
The true Islamic principle
But if Mamdani decides to follow the remarkable example of the Holy Prophetsa, New Yorkers have absolutely nothing to worry about, and the sort of overt discrimination Mamdani has faced for being a Muslim is wholly unjustified. Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, who has highlighted the blessed character of the Holy Prophetsa on many occasions, states:
“The Prophetsa of Islam championed the rights of all people, of all races and of all beliefs and was a source of unparalleled mercy and grace for all mankind. From every pore and fibre of his being gushed forth an eternal spring of love and compassion for humanity. For example, on one occasion, the Holy Prophet Muhammadsa said: ‘I am with the weak because aiding the weak and poor is the means of reaching Allah the Almighty.’
“Furthermore, the Prophetsa of Islam taught that Allah the Almighty was most pleased by those who helped the poor, who filled their empty stomachs and who arranged medical treatment for them. Hence, if a person claims to be a true Muslim, it is his obligation and overriding duty to assist all those who are facing difficulties and to strive to alleviate their distress and heartache.” (A Message for Our Time, p. 46)
The actions of some Muslims have tainted this beautiful
teaching, but His Holinessaa recognises this and reminds us of our responsibilities:
“Even if some leaders do not expressly state their opinions, they harbour enmity and reservations against Islam within their hearts. Due to being unaware of Islam’s true teachings, these leaders and a large part of the general public oppose Muslims. Regardless, it is through our prayers and efforts that we must inform the world of the true teachings of Islam.” (Friday Sermon, 6 November 2020)
What is the mark of a true leader?
Having said all this, it is worth noting that Mamdani has garnered considerable support, in part due to his likeable manner and resonance with the sentiments of many people around the world. But it can also be argued that by and large, he is lauded globally not because of his policies, but because he has won favour with the crowd by saying all the right things.
However, a true leader is not recognised by quippy remarks or good soundbites; rather, it is only in following the true values of leadership that they can be declared victorious. Allah the Almighty tells us in the Holy Quran that leaders must always deal with those under their responsibility with justice and fairness. (Surah An-Nisa’, Ch.4: V.59)
This is precisely why Hazrat Khalifatul Masih Vaa has stated that leaders “should consider and respect the feelings and sentiments of all people. The leaders and their governments should strive to create laws that foster an environment and spirit of truth and justice, rather than making laws that are a means of causing distress and frustration to the people.” (World Crisis and Pathway to Peace, pp. 36–37)
If Mamdani acts accordingly, he will dispense his obligation to the people of New York. However, to blindly support him merely because of his overwhelming support with voters would be shortsighted – and in today’s world, rather disadvantageous.
Jazib Mehmood
Ghana
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
17 October 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:
In the previous Friday Sermon, the Battle of Tabuk was briefly discussed, and I will present some further details in this regard today. Whilst mentioning the background to the Battle of Tabuk, Hazrat Musleh-eMaudra states:
“When the Holy Prophetsa conquered Mecca, Abu ‘Amir Madani, who belonged to the tribe of Khazraj, due to his relations with the Jews and the Christians, was wellacquainted with their manner of prayer and worship. For this reason, people also called him a priest; however, he was not a Christian by faith. After the Holy Prophetsa migrated to Medina, this individual fled to Mecca. Nevertheless, once Mecca was conquered as well, he thought that he would have to come up with a new scheme in opposition to Islam. At last, he changed his name and appearance and started living near Medina, in the village of Quba. Having lived away from home for many years and having changed his appearance and attire, the people of Medina did not recognise him. Only those hypocrites recognised him whom he had formed a relationship with. Joining the hypocrites of Medina, he suggested that he would go to Syria to instigate the Christian government and the Arab Christian tribes and to encourage them to launch an attack on Medina. And he told them (i.e., the hypocrites within Medina) that they should raise alarm that Syrian forces were going to launch an attack on Medina. That is, the hypocrites in Medina should start spreading this news there. He said that if his ploy was successful, both parties would fight and engage in battle. However, if his scheme proved unsuccessful, even then there was a possibility that the Muslims would travel to Syria because of
these rumours and attack them. As such, a fight will break out between them and the government of Caesar and their mission will be accomplished. This mischievous person said that both scenarios would benefit them.
“Hence, after making this suggestion, he went to Syria and the hypocrites of Medina began spreading these rumors daily that they encountered such and such tribe and they told them that the Syrian army was preparing to attack Medina. The following day, they would again say that they encountered such and such a tribe, and they told them that the Syrian army was soon going to attack Medina. These rumours spread so quickly and widely that the Holy Prophetsa considered it appropriate to take the Muslim army and personally confront the Syrian army. This was an extremely difficult time for the Muslims. It was a year of famine. The previous season produced little grain and fruit, and the crops of the current season were not yet ready; they had not yet been harvested. It was either the end of September or the beginning of October when the Holy Prophetsa set off for this expedition. The hypocrites knew that this was a conspiracy and that they conspired with the intention that if the Syrian army did not launch an attack, then the Muslims would personally confront and fight with the Syrians and ultimately be destroyed. The circumstances of the Battle of Mu’tah were before them. On that occasion, the Muslims had to face such a large army, as a result of which they suffered great losses and barely survived. They now wanted to witness another Mu’tah with their very own eyes, during which, they believed, the Holy Prophetsa was going to be martyred as well (God-forbid). For this reason, on
the one hand, the hypocrites would daily spread rumours that they had come to know through such and such means that the enemy was about to attack and that they had come to know through such and such means that the Syrian forces were approaching. And on the other hand, they were instilling fear in people (by saying) that it is not easy to fight such a large enemy and that they should not go to fight. The purpose of this mischief of theirs was to let the Muslims go ahead and attack Syria; however, insofar as possible, they should go in the smallest possible numbers so that their defeat would become as certain as possible.” (Anwar-ulUlum, Vol. 20, pp. 359-360)
If they are few, then their defeat would become certain.
In any case, in light of incoming reports, the Holy Prophetsa assessed the situation and concluded that if he delayed confronting the Romans or allowed them time to enter areas under Muslim rule, the harm would be far greater. Therefore, despite scarcity of resources and the difficulty of the situation, he resolved that – without giving the Romans any opportunity to advance –he would go into their territory and fight them in a decisive battle.” (Muhammad Abu Zuhrah, Khatam al-Nabiyyin, Vol. 3, pp. 951-952, Dar al-Fikr, al-Arabi, 2012)
Hazrat Musleh-e-Maudra has described this elsewhere as follows:
“When these rumours reached the Holy Prophetsa, he ordered that rather than wait for the Romans to march upon us and attack, it was necessary to meet them at the frontier and stop them there. And so, he commanded the Muslims to prepare.” (Khutbat-e-Mahmud, Vol. 22, Friday sermon, 14 March 1941, p. 135)
The reference I quoted earlier was from another book of history, and this short excerpt was from Hazrat Musleh-e-Maudra
Generally, the Holy Prophetsa kept military expeditions relatively discreet, but after the Khaibar campaign, the Tabuk expedition was of such a nature that he issued a public announcement, forewarned the people about the hardships of the route and the large numbers of the enemy, and urged them to prepare. (Sahih al-Bukhari [translation], Kitab al-jihadi wa s-siyar, Bab mun arada ghazwatan fa warra bi ghairiha…, Hadith 2948, Vol. 5, p. 303)
This narration appears in Bukhari. At the same time, he sent men to Mecca and to other Arab tribes, inviting them to join the army.
On the other hand, the Holy Prophetsa urged the wealthy to spend their wealth in the way of Allah. (Al-Sirah al-Halabiyyah, Vol. 3, Ghazwah Tabuk, Dar Al-Kotob AlIlmiyah, 2002, p. 183)
He also sent messages to various tribes, calling them to take part in the battle, and dispatched envoys to them, as has been mentioned. Accordingly, he sent Hazrat Buraidah bin Husaib to the tribe of Banu Aslam, Hazrat Abu Ruhm Ghifari to his people, Banu Ghifar, Hazrat Abu Waqid Laithi to his tribe, the Banu Laith, and Hazrat Abu Ja‘d Damri to his own people. He sent Hazrat Rafi‘ bin Maqis to the tribe of Juhainah; likewise, Hazrat Nu‘aim bin Mas‘ud to the tribe of Ashja‘; and Budail bin Warqa’, ‘Amr bin Salim, and Busar bin Sufyan to the tribes of Banu Ka‘b and Banu ‘Amr. Similarly, he dispatched ‘Abbas bin Mirdas to the tribe of Banu Sulaim. (Imta’
al-Asma’, Vol. 2, Ghazwah Tabuk, al-Khabr an al-Ghazw wa al-Ba’thah ila al-Qaba’il, Dar Al-Kotob Al-Ilmiyah, Beirut, 1999, p. 47; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 465)
At that time, an atmosphere of intense fear and anxiety prevailed in Medina, because a powerful enemy could attack at any moment. According to a narration in Sahih al-Bukhari, Hazrat Umarra relates, “We would say among ourselves that a Ghassani king had already shod his horses in preparation for war against them (meaning he had completed all his arrangements).” In another narration in Bukhari, Hazrat Umarra states, “We were fearful of a Ghassani ruler. We were told that he had begun preparing to attack us. Our hearts were filled with fear in this atmosphere.” (Sahih al-Bukhari, Kitab al-mazalim wa l-ghadab, Bab al-ghurfati wa l-‘ulliyyati l-mushrifati…, Hadith 2468; Sahih al-Bukhari, Kitab at-tafsir, Bab ‘tabtaghi mardata ’azwajik’..., Hadith 4913)
Nevertheless, despite these fears, the Companions displayed extraordinary faith and devotion through their readiness and financial sacrifices. It is mentioned that alongside this anxiety, Medina was suffering from a severe drought at the time, while the crops and fruits were just about to ripen. During this period of hardship, people were busy preparing to harvest their produce when the call for Jihad was made.
Added to this was the extreme heat and the long journey of hundreds of miles, as well as the scarcity of provisions. Despite all these difficulties, when the Holy Prophetsa announced the expedition, his devoted and selfless Companions – embodiments of sincerity and loyalty – left behind their ready crops and ripened fruits to prepare for the journey.
Though preparing for such a long expedition was no easy task for these sincere yet poor Companions, the Holy Prophetsa was fully aware of their hardships. Therefore, he made a general appeal for financial sacrifice, urging the wealthy to spend in the way of Allah and to provide mounts for others. He proclaimed:
“Whoever equips the Jaish al-‘Usrah, i.e., the army assembled to go to Tabuk, shall have paradise.” (Sahih al-Bukhari, Kitab alWasaya, Bab idha waqafa ardan aw bi’ran…, Hadith 2778)
On this occasion, the first person to bring his wealth was Hazrat Abu Bakr Siddiqra He brought the entirety of his household wealth, which amounted to four thousand dirhams. The Holy Prophetsa asked him, “Have you left anything for your family?” He replied, “I have left for them Allah and His Messengersa.”
In one narration, Hazrat Umarra relates an incident about himself. He says that the Holy Prophetsa once instructed them to give in charity. At that time, he had some wealth, so he thought to himself, “If ever I am to surpass Abu Bakr in anything, it will be today.”
He says, “I brought half of all I owned. The Holy Prophetsa asked me, ‘What have you left for your family?’ I replied, ‘The same amount that I have brought to you, I have left half for them.’ Then Abu Bakrra came with everything he possessed. The Holy Prophetsa asked him, ‘O Abu Bakr, what have you left
for your family?’ (Whilst Hazrat Umarra was present), he replied, ‘I have left for them Allah and His Messengersa.’”
Upon hearing this, Hazrat Umarra said, “By Allah, I can never surpass him in anything.” (Sunan at-Tirmidhi, Abwab alManaqib, Bab Rajah in Yakun Abu Bakr mimun Yud’a min Jami’ Abwab al-Jannah, Hadith 3675; Sharh al-‘Alamah al-Zarqani ala al-Mawahib al-ladunyah, Vol. 4, Dar AlKotob Al-Ilmiyah, 1996, p. 69)
Hazrat Musleh-e-Maudra also narrated this incident in his own words, explaining that during one expedition, Hazrat Umarra thought, “Abu Bakr always excels me, but today I shall surpass him.” With this thought, he went home, took half of his wealth, and brought it to the Holy Prophetsa. It was a time of great trial for Islam, yet Hazrat Abu Bakrra brought all his possessions and presented them before the Holy Prophetsa
When the Holy Prophetsa asked, “O Abu Bakr, what have you left for your family?” he replied, “Allah and His Messengersa.”
Hazrat Umarra said, “Hearing this, I felt deeply ashamed. I realised that even today, though I had tried my utmost to surpass Abu Bakr, once again he had surpassed me.”
(Fazail-ul-Quran, Anwar-ul-Ulum, Vol. 11, p. 577)
Regarding Hazrat Uthman’sra financial sacrifice, it is narrated that Hazrat Abdur Rahman bin Khubbab stated:
“I was present beside the Holy Prophetsa and he was urging people to contribute towards the Army of ‘Usrah. Hazrat Uthman bin Affanra stood up and said, ‘O Messengersa of Allah, I take responsibility to provide one hundred camels, with their saddles, in the way of Allah.’ Then the Holy Prophetsa once again urged people to contribute towards the army, and Hazrat Uthman bin Affanra stood up again and said, ‘O Messengersa of Allah, I take responsibility to provide two hundred camels, with their saddles and coverings, in the way of Allah.’ Then, having heard what Hazrat Uthmanra had pledged, the Holy Prophetsa once again urged people regarding contribution for the army, and Hazrat Uthman bin Affanra stood up once more and said, ‘O Messengersa of Allah, I take upon myself to provide three hundred camels, with their saddles and coverings, in the way of Allah.’ I saw the Holy Prophetsa descending from the pulpit while saying:
“There is no reproach upon Uthman for whatever he does after this; there is no reproach upon Uthman for whatever he does after this.”
In another narration, Hazrat Abdur Rahman bin Samurah relates that Hazrat Uthmanra presented 1,000 dinars before the Holy Prophetsa when he was preparing for Jaish al-Usrah, and placed them in his lap. Hazrat Abdur Rahman said, “I saw the Holy Prophetsa turning those (dinars) over in his lap and saying:
“‘Nothing will harm Uthman after what he has done today.’” He said this twice.
According to another narration, Hazrat Uthmanra donated 10,000 dinars on this occasion. Upon this, the Holy Prophetsa offered this prayer for Hazrat Uthmanra:
“O Uthman, may Allah forgive you for what you have done in secret and what you have done openly, and for whatever will occur until the Day of Judgement. After this, whatever action he does, he should not be concerned about it.”
According to one narration, he provided 1,000 camels and 70 horses for the preparation of this expedition. Another narration relates that the Holy Prophetsa offered this prayer for Hazrat Uthmanra:
“O Allah, be pleased with Uthman, for I am also pleased with him.”
Ibn Ishaq narrates that Hazrat Uthmanra spent so much wealth during the Battle of Tabuk that no other Companion could match it. (Sunan at-Tirmidhi, Abwab al-Manaqib ‘an Rasulillahsa, Bab fi Add Uthman…, Hadith 3700 and 3701; Ibn Ishaq, Al-Sirah al-Nabawiyyah, Vol. 2, Dar AlKotob Al-Ilmiyah, 2004, pp. 596-597; Sharh al-‘Alamah al-Zarqani ala al-Mawahib alladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 69; Al-Sirah al-Halabiyyah, Vol. 3, Ghazwah Tabuk, Dar Al-Kotob Al-Ilmiyah, Beirut, 2002, p. 184)
When one of Hazrat Uthman’sra trade caravans returned from Syria with a great amount of profit, he took responsibility for the expenses of one-third of the entire army. (He said, “I will bear the cost for one-third of the army.”) He gave provisions for more than 10,000 soldiers and ensured that for every soldier, even a shoelace was purchased from his own wealth (meaning the smallest of things). 10,000 dinars were spent on this, in addition to the cost of the camels and horses. Aside from this, he presented 1,000 camels and 100 horses, and aside from other provisions, he also presented 1,000 dinars to the Holy Prophetsa. These 1,000 dinars were separate from the 10,000 dinars he had already spent on preparing the army.
On this occasion, Hazrat Abdur Rahman bin Auf presented 100 uqiyyah of silver, and according to some narrations, two hundred uqiyyah of silver. The uqiyyah is a weight equivalent to approximately 10.5 tolas; that is, between 1050 and 2100 tolas of silver, or around 1.25 to 2.5 kilograms of silver if we use today’s measure.
The Holy Prophetsa then said: “Uthman bin Affan and Abdur Rahman bin Auf are treasures from among the treasures of Allah upon the earth; they spend purely for the sake of Allah’s pleasure. They have given a lot of wealth.”
In one narration, it is mentioned that Hazrat Abdur Rahman bin Auf presented 400 uqiyyah of gold, equal to about 4500 tolas of gold; some also state that he donated 900 camels. In any case, their sacrifices have been particularly mentioned.
In another narration, Hazrat Abdur Rahman bin Auf came to the Holy Prophetsa and said, “I possess 8,000 dirhams. I have kept 4,000 dirhams for my family and am giving 4,000 to you.” The Holy Prophetsa offered a prayer of blessing for him, saying:
“May Allah bless all that which you have kept for your family and that which you have given in His way.”
Hazrat Asim bin Adi offered 70 wasq of dates. One wasq is equal to 60 saa’, and
one saa’ is approximately three sair, which comes out to a total of around 12,600 kilograms of dates. Among those who presented wealth to the Holy Prophetsa, the names of Hazrat Abbas bin Abdul Muttalib, Hazrat Talhah bin Ubaidullah, Hazrat Sa’d bin Ubadah, and Hazrat Muhammad bin Maslamah are also included as those who offered great sacrifices. (Sharh al-‘Alamah al-Zarqani ala al-Mawahib al-ladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 69; Al-Sirah al-Halabiyyah, Vol. 3, Ghazwah Tabuk, Dar Al-Kotob Al-Ilmiyah, Beirut, 2002, pp. 183-184; Al-Sirah al-Halabiyyah (translation), Vol. 3, Dar al-Isha’at, 2009, pp, 396-397; Alamah Burhanuddin Halbi, Ghazwar al-Nabi (Urdu translation), Dar al-Isha’at, 2001, p. 686; Al-Lu’lu al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 457; Siyar al-Sahabah, Vol. 1, Dar al-Isha’at, Karachi, 2004, p. 161; Sahih Muslim, Noor Foundation, Vol. 12, p. 184; Farhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, p. 49)
The Promised Messiahas states:
“There was a time when people would sacrifice their lives for the divine faith like goats and sheep. And what of their financial sacrifice? On more than one occasion, Hazrat Abu Bakr Siddiqra sacrificed all the wealth in his home, to the extent that he did not leave so much as a needle behind in his home. Similarly, Hazrat Umarra, in accordance with his means and openheartedness, and Hazrat Uthmanra, in accordance with his means and capacity, presented what they were able to. In a similar manner, all the Companions were prepared to sacrifice their lives and wealth for the sake of this divine faith.”
Then, the Promised Messiahas states:
“Allah the Almighty states in the Holy Quran:
“‘Never shall you attain to righteousness unless you spend out of that which you love.’
“The Companions would spend their wealth in order to attain righteousness.” (Malfuzat, Vol. 5, , 2022, p. 192, footnote)
Hazrat Musleh-e-Maudra states:
“At times, the Companions would sell all the wealth and means in their homes in order to fulfil the war-related expenses. In fact, it is also observed that sometimes they would sell their very properties and spend the wealth to provide all the necessary means for others (who were going to war). Once, the Holy Prophetsa emerged and said, ‘Our army is about to embark on a journey; however, the believers do not have the means for it. Is there anyone from among you who will attain the reward for this?’ As soon as he heard this, Hazrat Uthmanra got up, took out the wealth he had earned, and offered that amount to the Holy Prophetsa for the expenses of the Muslims. When the Holy Prophetsa saw this, he said, ‘Uthman has bought paradise.’” (Khutbat-e-Mahmud, Vol. 19, pp. 98-99)
In one of his sermons, whilst addressing the topic of financial sacrifices, Hazrat Khalifatul Masih IIIrh recounted this incident in the following manner:
“Once, there was a great need for wealth in the course of preparations for a battle. Those were days of financial difficulty. That is how the world is; sometimes there are periods of financial ease, and sometimes there are periods of financial difficulty.
Those days were of financial difficulty, yet there were requirements for war. The Holy Prophetsa presented this absolute need before the companions and encouraged them to offer financial sacrifices. This resulted in Hazrat Abu Bakr Siddiqra bringing all of his wealth, and Hazrat Umarra bringing half of his wealth. Hazrat Uthmanra said, ‘Please accept my offer of bearing the expenses of ten thousand Companions.’ In addition, he also provided one thousand camels and 70 horses. Similarly, all the sincere Companions offered financial sacrifices according to their means and capacities, and Allah the Almighty granted them excellent rewards.” (Khutbat-e-Nasir, Vol. 2, p. 341, Friday Sermon, 18 October 1968)
It is a great blessing of Allah the Almighty that the members of the Ahmadiyya Jamaat understand the importance of financial sacrifices. I often present incidents of certain people who truly sacrifice whatever they have. Those who are wealthy and well-off should bear in mind the examples of Hazrat Abu Bakrra, Hazrat Umarra, and Hazrat Uthmanra and thus increase the standard of their sacrifice. Those who are poor and the middle class continue to offer sacrifices. By the grace of Allah the Almighty, there are also many among the wealthy who offer the highest degrees of sacrifice. However, those among the wealthy who are weak in this regard should also come forward for the sake of spreading the faith. In this age, this is also an opportunity for them to present sacrifices.
The Companions offered whatever they possibly could and provided those soldiers who were poor and had no other means with riding animals, swords and other provisions for war. When some poor Companions and female Companions would offer one or two mudd of grain, their hearts would be filled with longing that if only they had more to offer. However, the hypocrites would mock them and say, “Will these people defeat Caesar with handfuls of grain?” A mudd is a small measure, equivalent to a fistful. Allah the Almighty says in the Holy Quran regarding the mockery by the hypocrites:
a sair, or three pao (unit of measurement) of grain, which he then brought and offered as financial contributions. At that time, there was a need for thousands of rupees; the hypocrites would mockingly say, ‘What sort of preparation for battle is this?’ This incident is from the Battle of Tabuk, which took place against the Byzantines. At the time, the Roman Empire was the equivalent of the British Government today. (When Hazrat Musleh-e-Maudra said this, the British held dominion over the world). It was to fight against that army that this Companion brought some handfuls of barley. The hypocrites laughed; however, when the Holy Prophetsa learned of this, he said, ‘What do they know of the value which this barley holds in the sight of God?’ It was this barley which led to the ultimate victory of the Muslims, and the Byzantines were defeated. Not only the Byzantines, but the Persians as well, whose empire contended with that of the Romans. Yet, the Muslims defeated them.” (Khutbat-e-Mahmud, Vol. 17, pp. 46-47)
There is mention of a remarkable incident concerning one Companion. As mentioned already, in preparation for this expedition, the noble Companions were, in their own way, striving to get themselves ready for the journey and to respond to the call for financial sacrifice. The affluent Companions would present their wealth and possessions, while the poor and destitute among them would labour and offer whatever meagre income they managed to earn.
In these circumstances, there is mention of a Companion named Hazrat Urwah bin Zaid, who adopted such an innocent and pure manner of seeking the pleasure of Allah the Almighty that it stood out for its uniqueness and sincerity. He, too, was among the poor and devoted; he had nothing to offer, nor the strength to participate in battle.
462-464)
What a beautiful and extraordinary expression of sincerity and sacrifice! Allah the Almighty, Who knows the secrets of every heart and is aware of all circumstances, accepted his offering and informed the Holy Prophetsa of it.
Women, too, were not left behind in this spirit of sacrifice. They presented their jewellery to assist in the preparations for this battle. Hazrat Umm Sinaan Aslamiyyah relates: “In the house of Hazrat Aishara, I once saw that a sheet had been spread before the Holy Prophetsa upon which were perfume (bottles), bracelets, bangles, earrings, rings and anklets, all of which had been contributed by women for the preparation for jihad for the Muslims.” (Kitab al-Maghazi, Vol. 2, Ghazwah Tabuk, Dar Al-Kotob Al-Ilmiyah, Beirut, 2013, pp. 380-381)
Thus, on one hand, this was the state of the sincere believers and devotees. On the other hand, the hypocrites too exerted their full efforts. In one sense, this was the final scheme and conspiracy on the part of the hypocrites, and they were utterly convinced of their success. They were certain that the Muslims would embark on this long journey towards Syria and were possessed by the satanic thought that, God forbid, the Holy Prophetsa would never be able to return to Medina.
Hence, they tried to ensure that as few Muslims as possible joined the Holy Prophetsa. In their estimation, the smaller the army, the more likely it would be that they suffer defeat and destruction. Therefore, they began to exaggerate the difficulties of the situation and the hardship of the journey, with the intention of disheartening the Muslims.
“Those who find fault with such of the believers who give alms of their own free will and with such as find nothing to give save the earnings of their toil. They thus deride them. Allah shall requite them and their derision, and for them is a grievous punishment.”
Among those who worked hard to offer financial sacrifices was Hazrat Abu Aqeel. He spent the entire night drawing water from a well and earned two saa’ of dates. One saa’ is approximately 2.5 kilos, so he earned a total of five kilos of dates. He kept one saa’ for his family and he took the other saa’ and went to the Holy Prophetsa. He sacrificed whatever he could. (Abu Aqil, Usd al-Ghabah, Vol. 6, Dar Al-Kotob Al-Ilmiyah, 2003, p. 215; AlLu’lu al-Maknun Sirat Encyclopedia, Vol. 9, Dar al-Salam, p. 458)
At one instance, Hazrat Musleh-eMaudra states:
“Once, the Holy Prophetsa made an appeal for financial contributions, and so, one Companion took up some work; presumably, he went to someone’s well and drew water from it. In return, he received half
Thus, one night, he stood in prayer, and weeping profusely, supplicated: “O Allah! You have commanded us to strive in Your cause and have encouraged us towards this. But I possess nothing with which I can prepare, nor does Your Messengersa have enough provisions to grant me so that I may go forth and fight. And Your Prophetsa has launched an appeal for financial sacrifice –yet I am unable to take part in that either. However, I do hereby forgive anyone, for Your sake, every wrong or injustice that they have ever done to me regarding my life, my wealth, or my honour – and I offer all of it as charity for the Muslims.”
The next morning, he presented himself before the Holy Prophetsa along with the other Companions. The Holy Prophetsa enquired, “Where is the one who offered his honour as charity last night?” No one stood up. The Holy Prophetsa repeated his question, yet no one responded. Eventually, Hazrat Urwah stood and related the entire account.
Upon hearing this, the Holy Prophetsa said:
“Rejoice! By Him in Whose hand is my life, you have been counted among those whose charity has been accepted.” (Ibn Kathir, Al-Sirah al-Nabawiyyah, Vol. 4, Ghazwah Tabuk, Dar al-Ma’rifah, Beirut, 1976, p. 9; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp.
They tried to frighten the Muslims using various excuses, saying things such as, “The heat is unbearable; the journey is too long; there are hardly any means of travel.” Since the majority of the inhabitants of Medina were farmers, whose crops were ready for harvest, and this was at a time of famine, the hypocrites went about spreading rumours everywhere, saying: “Do you not realise what sort of army you will face? They are fierce and seasoned warriors! To fight them is no easy task. We can see clearly that you will either be slain, or all of you will be taken captive.”
These were the words of the hypocrites. Although their propaganda had no effect on the sincere and steadfast believers, it did instil fear in the hearts of some whose faith was weak. They began to make excuses and present pretexts for not joining the battle, though the majority of such people were themselves hypocrites.
The Holy Quran mentions this propaganda of the hypocrites and their excuses for remaining behind in the following words:
“Those who were left behind rejoiced in their sitting at home behind the back of the Messenger of Allah, and were averse to striving with their property and their persons in the cause of Allah. And they said, ‘Go not forth in the heat.’ Say, ‘The fire of Hell is more intense in heat.’ Could they but
understand! They must laugh little and weep much as a reward for that which they used to earn.”
According to narrations, these people would come before the Holy Prophetsa and present various excuses, seeking permission not to partake in the battle. The Holy Prophetsa would grant them permission. There were more than 80 such individuals who, through different pretexts and justifications, obtained permission to stay behind. These were in addition to the hypocrites who were with ‘Abdullah bin Ubayy, etc.
Allah the Almighty exposed the fallacy of all these excuses in the Holy Quran, making it clear that their remaining behind was due to the weakness of their faith and that they were deceitful in their excuses. When the verses concerning them were revealed, a warning was thereby issued for all time to come; that whenever the Imam launches an initiative or calls towards a cause, how should one respond; the response must be to step forward and by any means possible, make preparations to answer such a call.
Thus, Allah the Almighty states:
They sought to create disorder even before this, and they devised plots against thee till the truth came and the purpose of Allah prevailed, though they did not like it.”
Thus, Allah the Almighty (in these verses) has clearly exposed the condition of the hypocrites, and He addressed the Holy Prophetsa, stating that although he accepted their false excuses, had he not done so and had he not granted them permission, their hypocrisy would have been laid bare for all to see. They had no intention of joining the battle, regardless, but in any case, Allah the Almighty declares that their staying behind was ultimately better. For had they participated, they would have engaged in actions during the battle that would have brought harm to the Muslims.
In any case, the outcome did not align with the desires of these hypocrites. (AlLu’lu al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, pp. 461-462; Da’irah Ma’arif Sirat, Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 474)
The remaining details of this, inshaAllah, shall be discussed in future sermons.
In the previous Friday sermon, I had mentioned the attack that took place in a mosque in Rabwah [Pakistan]. Pray for the khuddam who were injured in that incident. May Allah the Almighty grant them all complete recovery. May He protect them from every complication, as often such incidents bear lingering effects. At present, three khuddam remain hospitalised due to more severe injuries, while the other five, after receiving initial medical treatment, have returned home. However, their wounds will take time to heal. May Allah the Almighty grant each one of them a complete recovery, and may He safeguard all members of the Jamaat, wherever they may be, from all forms of evil and harm.
years, and he would regularly visit the area as it was assigned to the USA Jamaat. Sahm Sahib had accepted Ahmadiyyat through Hafiz Jibreel Sahib. Initially, only four or five families were part of the Jamaat, and it was not yet registered officially. Through the tireless efforts of Hafiz Sahib and the deceased, the Jamaat was eventually formally registered.
After Hafiz Sahib returned, there was a long period during which no missionary was appointed there. During that time, Sahm Sahib took it upon himself to manage the affairs of the Jamaat till his demise. He not only safeguarded the Jamaat but also continued to engage in tabligh, ensuring the name and mission of the Jamaat never faltered.
Whenever delegations visited from the centre, he extended his full cooperation with great warmth and enthusiasm, always stepping forward and rendering his service which was very fruitful.
In the establishment of the Jamaat in the Marshall Islands, he played a pioneering role. The majority of new converts to Ahmadiyyat in that region were a result of his efforts. He also served as Sadr Jamaat (local president) there.
Shams Sahib further notes that when he went to establish a mission in Kosrae, Sahm Sahib once again offered his full assistance. Through his contacts, several individuals joined the Jamaat, and with Allah’s grace, a Mission House was acquired and constructed there. Similarly, he also contributed to the establishment of missions in Kiribati and another location through his personal efforts.
before. Hafiz Sahib explained everything with clarity, always using Biblical references. Allah Almighty then guided me towards the truth, and my heart turned towards Islam, and I accepted it.”
He continues:
“When people found out I had become a Muslim, government officials said they would never allow Islam to spread in the Marshall Islands. I phoned Hafiz Sahib –who had since left – and he reassured me: ‘Do not worry. Allah will open the way.’ And indeed, Allah opened the way. One day, while I was at home, a representative from the Attorney General’s office came and informed me that the Jamaat’s registration had been approved.
“Where officials had previously tried to block our efforts, Allah Himself arranged for the registration to be granted – and the documents were delivered directly to my home. I immediately sent a copy to Hafiz Sahib.”
He further states:
“Over time, I realised that Ahmadiyyat is distinct from other Muslims, and I took great pride in this fact. A voice within me constantly reminded me that I am an Ahmadi Muslim – and I took honour in that. For twenty years, no missionary was sent to our island, and I became very anxious. Hafiz Sahib had advised me to write regularly to the Khalifa of the time and assured me that arrangements would eventually be made.
“If it had been an immediate gain and a short journey, they would certainly have followed thee, but the hard journey seemed too long to them. Yet they will swear by Allah, saying, ‘If we had been able, we would surely have gone forth with you.’ They ruin their souls, and Allah knows that they are liars. Allah remove thy cares. Why didst thou permit them to stay behind until those who spoke the truth had become known to thee and until thou hadst known the liars? Those who believe in Allah and the Last Day will not ask leave of thee to be exempted from striving with their property and their persons. And Allah well knows the righteous. Only those will ask leave of thee to be exempted who do not believe in Allah and the Last Day, and whose hearts are full of doubt, and in their doubt they waver. And if they had intended to go forth, they would certainly have made some preparation for it; but Allah was averse to their marching forth. So He kept them back, and it was said: ‘Sit ye at home with those who sit.’ If they had gone forth with you, they would have added to you nothing but trouble and would have hurried to and fro in your midst, seeking to create discord among you. And there are among you those who would listen to them. And Allah well knows the wrongdoers.
After the prayers today, I shall lead the funeral prayer in absentia for Respected Sahm Ali Naina Sahib of the Marshall Islands, who passed away recently at the age of 83 in California, USA:
(Surely, to Allah we belong and to Him shall we return.)
He was first introduced to Islam through the preaching efforts of our missionary, Hafiz Jibreel Saeed Sahib, during the 1980s. Thereafter, he embraced Islam and entered the fold of Ahmadiyyat. Despite facing great opposition, he remained resolute and steadfast in his faith.
On one occasion, a senator in the national parliament labelled Islam as an illegal and terror-linked religion. In response, the deceased courageously published a statement in the local newspaper, declaring, “We are Ahmadi Muslims, and we have no connection whatsoever with terrorism.”
This bold proclamation became a source of strength for the Jamaat, and despite the senator’s efforts to pass a bill against Islam, the attempt failed due to the deceased’s efforts.
He was regarded as an influential figure within the local society.
Falahuddin Shams Sahib, Naib Ameer of the USA, writes that he had the opportunity to serve in the Marshall Islands for five
Shams Sahib once asked him what good deed or quality he possessed that granted him the honour of playing such a central role in the establishment of the Jamaat in three islands. With great humility, he replied, “All of this is purely the grace of Allah the Almighty. There is no merit of my own in it.”
Qasim Chaudhry Sahib, missionary of the Marshall Islands, writes that despite facing many obstacles, Sahm Sahib remained steadfast in his faith. Together with his wife, he made many sacrifices. One such example is that his wife donated a piece of her own land, upon which the first mosque in the Marshall Islands was eventually built.
In his own words, he narrates the incident of his acceptance of Islam:
“In 1987, my wife, Mary, and I were residing in a hotel on Long Island. One morning, as I stepped outside our room, I saw a tall African gentleman. I greeted him with ‘salaam’, and he responded in kind. Upon introduction, I learned that he was Hafiz Jibreel Saeed Sahib, the first missionary assigned to Micronesia. As our meetings continued and our relationship grew, he began preaching to me about Islam. He showed me verses from the Bible which foretold the advent of a prophet after Jesusas. I was astonished to learn that not just one, but multiple verses. In fact, the New Testament contained a prophecy in which Jesusas himself is recorded in John 16:7 saying, ‘I must go so that another may come after me.’
“These were truths I had never heard
“Then, in 2004, I received instructions from the centre that a certain individual would be arriving and I should receive him at the airport. When I reached there, a smiling gentleman came out and enquired my name. I told him, ‘I am Sahm,’ and he replied, ‘My name is Kausar’ – he was Inamullah Kausar Sahib. From that day on, we became like brothers. Together we travelled to Kosrae and Pohnpei, where we spent a week. When we later parted ways, it felt as though we had known each other for years – such is the spirit of Islamic brotherhood.”
He concludes:
“By the grace of Allah the Almighty, after accepting Islam, my heart found peace and my soul, contentment. Prayer transformed me. My wife also noticed this change within me. From that point onwards, whenever I needed anything, I would ask Allah – and Allah would grant it immediately. Time and again, I witnessed His succour with my own eyes and expressed gratitude in every prayer.”
His granddaughter, Julia, states:
“He was a most sincere Muslim who derived strength and reassurance from his faith. He spent much of his time in worship and held a deep love for the recitation of the Holy Quran. He regularly studied various Islamic books. Often, we found him immersed in deep thought and reflection.”
May Allah the Almighty bestow His forgiveness and mercy upon him. Some members of his progeny have not accepted Ahmadiyyat; may Allah the Almighty enable them to also enter the fold of Ahmadiyyat.
(Official Urdu transcript published in the Daily Al Fazl International, 7 November 2025, pp. 2-7. Translated by The Review of Religions.)
