Prioritising righteousness is the key to a happy marriage
Members of Lajna Imaillah Norway meet with Huzoor
Islamabad, Tilford, 5 October 2025: A delegation of members from Lajna Imaillah Norway had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The mulaqat commenced as Huzooraa arrived in the hall and extended his salaam. The National Sadr of Lajna Imaillah Norway briefly introduced the delegation and, on their behalf, requested permission for a
question-and-answer session, which was graciously granted.
On the wisdom behind creation
The first questioner asked how to respond to people who, during preaching, question why God created them and the world without their consent.
Huzooraa explained that Allah is the Master and Creator. Just as one can place, for example, a notebook in one’s hand wherever one pleases without needing permission, so too does God, as the Ultimate Owner, have sovereignty over His creation. He created animals, mountains, trees and the entire universe and the Holy Quran states that all of creation glorifies Him and understands how to show gratitude.
Huzooraa drew attention to the sheer vastness of the universe. When one looks at maps of galaxies, our entire planet Earth is smaller than a single dot, often marked with a note like “our Earth is somewhere here.” In this cosmic context, the existence of a single human being is less than that of a microscopic organism. Therefore, it is a great favour of Allah that He created humanity and bestowed upon us countless blessings on this tiny planet, allowing us to live in comfort.
To illustrate this further, Huzooraa narrated an incident from the life of Hazrat Khalifatul Masih Ira. He would often see a man on the street who would constantly lament, “O Allah, I do not like Your world.” One day, the man was sitting silently. When asked why, he replied, “Today, Allah
answered me. He said, ‘Then go to a world that you do like.’ And I had no reply.” Huzooraa remarked that if this simple man could understand this reality, then so too should those who raise such questions.
Overcoming the fear of marriage
A Lajna member expressed that the increasing rate of marital disputes and divorce in the world instils a fear of marriage in some and she asked for guidance on how to overcome this anxiety.
Huzooraa explained that the moral training of the members is the collective responsibility of the entire Jamaat system, from the local sadrs and secretaries to the national leadership of all auxiliaries. This is a subject Huzooraa has repeatedly addressed in his sermons, including recent addresses to Lajna Imaillah in Germany and the UK, calling on all members to reform themselves.
Allah the Exalted has established clear rights for both men and women. Men are commanded in the Holy Quran to live with their wives with kindness. (Surah an-Nisa, Ch. 4: V.20) The Holy Prophetsa provided the most excellent example of how to care for one’s wives. Huzooraa narrated an incident where the Promised Messiahas became extremely angry with a Companion who had sworn he would never again let his wife visit her parents after she had stayed longer than planned. The Promised Messiahas reprimanded him severely. Another Companion, deeply affected by this
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
The obligation of ghusl on Fridays
Hazrat Abu Sa‘id al-Khudrira narrated that the Prophetsa said, “Ghusl [the full ritual bath] on Friday is obligatory upon every person who has reached puberty.”
(Sahih al-Bukhari, Kitab al-adhan, Bab wudu’i s-sibyani wa mata yajibu ‘alayhimu l-ghuslu wa t-tuhuru wa hudurihimi l-jama‘ata wa l-‘idayni wa l-jana’iza wa sufufihim, Hadith 858)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
Unveiling the state of the dwellers of graves
All of these stories about people who claim to be able to uncover the circum- stances of the dead from their graves are nothing but lies, they are nonsensical and absurd; in fact, they are tantamount to associating partners with God. I have heard of a man who wanders these parts and makes tall claims about being able to gain an insight into the circumstances of the dead from their graves. If his knowl- edge is true, he ought to come to me and I shall take him to such graves of whose dwellers I am well aware. But as I have said, these are all nonsensical things and to pursue them is nothing but a waste of time. A fortunate man ought not to waste his time in such preoccupations. He ought to adopt the way taught by Allah, and follow the practice of Allah’s Messengersa and his companions.”
(Malfuzat [English], Vol. 2, p.107)
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 17-23 October
17 October
17 October 1925: On this day, Al Fazl published an advertisement about the newly launched monthly magazine, titled ‘Ahmadi’, in the Bengali language from Kolkata (formerly Calcutta), which commenced its publication to spread the message of the Jamaat. Maulvi Ghulam Samdani Sahib was its first editor. (Al Fazl, 17 October 1925, p. 5)
17 October 2015: On this day, the first-ever convocation ceremony of Jamia Ahmadiyya Germany took place. Hazrat Khalifatul Masih Vaa awarded 16 graduates Shahid degrees. In his address, Huzooraa emphasised the responsibilities of missionaries, urging them to uphold the highest standards of personal conduct, continue their pursuit of knowledge, and convey the true peaceful message of Islam. (“First ever Convocation Ceremony of Jamia Ahmadiyya Germany takes place in historic event”, www.
pressahmadiyya.com)
18 October
18 October 1956: On this day, Hazrat Musleh-e-Maudra addressed the gathering of the Ahmadiyya International Press Association, an organisation of Ahmadi journalists. (Tarikh-e-Ahmadiyyat, Vol. 18, p. 237)
18 October 2008: Hazrat Khalifatul Masih Vaa visited France in October 2008. On this day, Al Fazl reported that during a meeting with new Ahmadi converts, a member stated that she had heard Napoleon Bonaparte accepted Islam and became a Muslim in 1798. She asked if Huzooraa could confirm this.
To read Huzooraa’s response, see: Was Napoleon Bonaparte a Muslim? At alhakam.org (9 September 2022, pp. 14-15)
19 October
19 October 1973: On this day, Hazrat Khalifatul Masih IIIrh
mosque, sitting in a horse-drawn carriage. There was a large gathering of people chanting slogans against him, so Huzooras had to come back under the protection of a police vehicle because the local clerics incited masses against the Promised Messiahas after their complete failure in the field of argument and logic. More than 5,000 people gathered on that day in the mosque. Hazrat Maulana Abdur Rahim Dardra has recorded the dreadful events of this historic day in his book, Life of Ahmad, pp. 289-292.
20 October 2006: During his Friday sermon on this day, Hazrat Khalifatul Masih Vaa mentioned the martyrdom of Abdullah Niaz Sahib, an Ahmadi in Sri Lanka, who was serving as the caretaker in an Ahmadiyya mosque. He was martyred on 14 October after being attacked with knives and swords. Another youngster was also attacked, resulting in injuries to both of his hands.
decided to be Khilafat Day. (Tarikh-e-Ahmadiyyat, Vol. 18, pp. 153-155)
22 October
22 October 1903: On this day, an Australian convert, Abdul Haq Sievwright, reached Qadian to see the Promised Messiahas
For more details of his visit, see “Charles Francis Sievwright’s meeting with the Promised Messiah” at alhakam.org (14 May 2021, pp. 17-18).
the form of delegations so that they
Tarikh-e, Vol. 29, p. 276)
19 October 1999: On this day, Hazrat Khalifatul Masih IV
Silsila Ahmadiyya, Vol. 4, p. 900) On
Messiah went to
Delhi’s grand
21 October
22 October 1945: Muhammad Ali Jinnah was worried as the election season was approaching. On 18 October, he published an appeal to Muslim voters for support. After these developments, Hazrat Musleh-e-Maudra wrote an article for Al Fazl, which was published on this day on its front page, in which he shared the outline of the Jamaat’s policy for the upcoming elections. Huzoorra permitted Ahmadi voters to support the Muslim League. (Al Fazl, 22 October 1945, p. 1)
23 October
23 October 1947: After the sad events of the Indian Partition, Major-General Kodendera Subayya Thimayya and Husain Shaheed Suhrawardy visited Qadian on this day and held meetings with the elders of the Jamaat. They wanted to know about the situation in and around Qadian. They were accompanied by Dr Dinshaw Mehta, the famous associate of Mahatma Gandhi. (Silsila Ahmadiyya, Vol. 2, p. 217)
21 October 1924: On this day, Al Fazl published that Hazrat Muslehe-Maudra granted an audience to Lieutenant Col. Montagu William Douglas CSI, CIE (1863-1957). During the meeting, photographs were also taken. When Huzoorra arrived, Colonel Douglas stood up and expressed his emotions by saying, “You are the son of my friend; I consider your respected father as a friend.” A photograph of Hazrat Musleh-e-Maudra and Captain Douglas was captured by Hazrat Mirza Sharif Ahmadra while they were having a discussion in the study room. (Al Fazl, 21 October 1924, p. 4)
21 October 1956: On this day, Hazrat Musleh-e-Maudra drew the attention of Jamaat members to mark a day for the annual commemoration of the institution of Khilafat. Hence, 27 May was
23 October 2018: On this day, Hazrat Khalifatul Masih Vaa inaugurated Nasir Hospital in the city of Sacatepéquez, Guatemala. Following the formal opening, a reception was held to commemorate this historic occasion. (“Nasir Hospital, Guatemala”, www.alhakam.org)
Huzoor
Ahmad
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reprimand, immediately went to the market, bought gifts for his wife and returned home, promising her he would never speak harshly to her again.
Huzooraa guided that if people would act upon such teachings, these problems would not arise. Men, as the “guardians over women,” are required to have stronger nerves and greater emotional control and tolerance. The Holy Prophetsa advised that when considering marriage, one must prioritise righteousness in a partner above all other worldly considerations like wealth, beauty, or family status. If men would seek righteous wives, they would become righteous themselves and vice versa.
The current materialistic mindset creates friction. If both spouses were to develop the fear of God in their hearts and truly act upon their pledge to give precedence to their faith over all worldly matters, there would be no divorces and consequently, no fear of marriage.
Balancing faith with worldly commitments
Guidance was sought on how to advise Lajna members who do not give time to the Jamaat due to their work or studies.
Huzooraa reminded them of the pledge every Ahmadi takes to prioritise their faith over worldly matters. He stated that tarbiyat must begin in childhood. A concession can be made for those who are studying, but Huzooraa added that, out of 365 days in a year, students are only in school or university for about 160 days. This leaves nearly 200 days of weekends and holidays where time can be dedicated to the Jamaat. Even working women have weekends and annual leave. They should be encouraged to devote at least 30-50 days a year to their faith, which would cover their duties at Jalsa Salana, the ijtemas and other tarbiyat classes.
This advice must be given with consistent love and affection. Huzooraa highlighted that the Holy Quran repeatedly commands us to remind one another, because Allah, our Creator, knows our nature and that we are prone to forgetfulness. (Surah adh-Dhariyat, Ch.51: V.27) The approach of office-bearers must be balanced – neither overly strict nor completely absent – and based on their own
good example.
Conveying the message of Ahmadiyyat
with wisdom
A Lajna member, who had herself accepted Ahmadiyyat, asked for the best way to explain the message of Ahmadiyyat to nonAhmadi Muslims or atheists in an effective and wise manner.
Huzooraa guided her that the arguments that convinced her to accept Ahmadiyyat are the same ones she should present to others. She should explain the prophecies of the Holy Prophetsa regarding the advent of the Messiah and Mahdi in the Latter Days to revive Islam. She can then contrast the logical and wise teachings of the Ahmadiyya Movement with the senseless beliefs of other Muslims, who await a sword-wielding Mahdi and a Messiah who will physically descend from the heavens.
She should explain that she accepted Ahmadiyyat because its arguments are based on the true teachings of Islam and fulfil the prophecies of the Holy Prophetsa. The Promised Messiahas produced a wealth of literature to explain the true meaning of the Quran and Hadith. Ahmadis believe in the One God, the Seal of the Prophethood of the Holy Prophet Muhammadsa and the Quran as the final law-bearing book. The Promised Messiahas has come only as a subordinate Prophet and servant to the Holy Prophet Muhammadsa to revive his faith. If explained in this way, those with pious natures will understand. The duty of an Ahmadi is only to convey the message (balligh); guidance itself remains in the hands of Allah the Almighty. (Surah al-Ma’idah, Ch.5: V.68; Surah al-Baqarah, Ch.2: V.273)
The wisdom of halal and tayyib
Guidance was sought on the concepts of halal (lawful) and tayyib (pure) and whether it is permissible to eat any meat by simply reciting “Bismillah” (In the name of Allah).
Huzooraa explained that halal refers to that which is slaughtered in the name of Allah. Allah the Exalted has forbidden four or five things, as mentioned in the Holy Quran. (Surah al-Baqarah, Ch.2: V.174)
Other than that, if an animal is slaughtered by a method that allows its blood to drain and it was not slaughtered in the name of any idol or entity other than Allah, one can
recite “Bismillah” and eat it. Tayyib, on the other hand, refers to that which is pure and wholesome. Huzooraa clarified that something can be halal but not tayyib. For example, a chicken is halal, but if it dies and begins to rot, it is no longer pure and thus becomes forbidden to eat, except in a state of extreme starvation [iztirar].
To illustrate this, Huzooraa narrated the story of a man who had saved money his entire life for Hajj. He discovered his neighbour was cooking the meat of a dead donkey out of starvation. The neighbour explained the meat was halal for him due to his desperate state, but not for the man who had food. Deeply moved, the man gave all his Hajj money to his neighbour to buy pure (tayyib) food. Later, it was revealed to a holy man that the only Hajj accepted by Allah that year was that of the man who had stayed home and helped his neighbour in need.
Being a true role model in a diverse society
A question was asked on how Ahmadi women in Norway can preserve their identity and become role models in a multireligious society.
Huzooraa advised that the approach should not be to create a competition between religions, as this only breeds jealousy. Instead, Lajna should organise seminars and present the Islamic teachings on various contemporary topics, such as women’s rights, economics, science, etc. The example to follow is that of the Promised Messiahas, whose treatise for the Conference of Great Religions, later published as The Philosophy of the Teachings of Islam, presented the beauties of Islam and was judged to be the best. The task is to present Islamic teachings and let people judge for themselves.
The most crucial element, however, is to become a true role model. Huzooraa cautioned against hypocrisy, such as advising others about purdah while not observing it oneself. Honesty, trustworthiness and practising what one preaches are essential. To become distinct, one must undertake a great Jihad or struggle of self-reformation. Huzooraa also advised that they should send short clips from his sermons to Lajna members each week to aid in their tarbiyat and moral training.
The challenge of translation and the importance of the original word
A Lajna member noted that when Jamaat literature is translated into other languages, the spiritual impact and depth can sometimes be lost. She asked how this can be better preserved.
Huzooraa explained that a perfect translation is impossible, even for the Holy Quran, due to the vastness of the Arabic language. The same is true for the eloquent Urdu books of the Promised Messiahas Therefore, Huzooraa strongly advised that those who can, especially those of Pakistani descent, should make a dedicated effort to learn Urdu so they can read these treasures in their original language. He gave the inspiring example of an English convert, a lawyer by profession, who dedicated his life and learned Urdu to such a high standard that he now speaks it better than some native speakers, precisely so he could understand the true message.
For those who cannot learn the original language, Huzoor’saa advice was not to read hastily. They should read with deep reflection and pray to Allah to touch their hearts with the knowledge they are acquiring and to grant them its true understanding.
Serving humanity
Finally, a Lajna member asked how the Jamaat in Norway might play a distinguished role in serving humanity so that Islam’s true and compassionate message also reaches wider society.
In response, Huzooraa directed attention to Quranic injunctions that place service to humanity at the heart of a Muslim’s life: supporting orphans, the needy and vulnerable, assisting travellers, helping those burdened with debt and treating those who ask for help with kindness and dignity.
Huzooraa encouraged Lajna Imaillah to make purposeful use of established Jamaat-led charitable initiatives, including Humanity First. Where Ansarullah organise charitable activities such as charity walks, Lajna can also participate by walking behind them, raise funds and channel proceeds to charities, including local organisations within Norway. Publicity, Huzooraa advised, should be
Answers to Everyday Issues
Relatives in Paradise, Al-Khidr and missed fasts of Ramadan
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.
Can the souls of the dead see or communicate with their living relatives?
Someone from Pakistan enquired of Hazrat Amirul Momineen, Khalifatul Masih Vaa, whether a person who passes away is able to see their living relatives from heaven.
In his letter dated 22 May 2023, Huzoore-Anwaraa provided the following guidance on this matter:
“The souls of the deceased no longer have any direct connection with this world. They can only know what Allah the Exalted wishes to convey to them. In other words, a human being has no physical connection with these souls; rather, one can only have a spiritual connection with them. The Promised Messiahas has elucidated this subject with great clarity in various places. Accordingly, he states:
“‘The essential point is that whatever has been mentioned in the ahadith of Allah’s Messengersa concerning the connection of souls with graves is entirely true and correct. It is another matter, however, as to the nature and reality of this connection, which we are not required to know. It can, however, be our duty to establish that such a connection of souls with graves does exist and that this entails no logical impossibility. […] When the soul separates from the body or forms a connection with it, such matters cannot be decided by reason alone. Were it otherwise, philosophers and thinkers would not have fallen into error. Similarly, the connection that souls have with graves is undoubtedly a truth, but its reality cannot be perceived by the physical eye; it is the task of the eye of spiritual vision to reveal it. […] We present an example: suppose a block of salt and a block of sugar are placed before you. What verdict can mere reason pronounce upon them? Indeed, if one were to taste them, it would be known from the two distinct flavours that one is salt and the other is sugar. However, if one lacks the faculty of taste, how could they possibly decide between saline and sweet? Therefore, our task is only to explain through proofs. Just as the rising of the sun is not affected by the denial of a blind person, and a truth is not invalidated by the inability of one bereft of faculties to benefit from the method of reasoning, in the same way, if a
person does not possess the eye of spiritual vision, how can they possibly perceive this connection of souls? Thus, their denial of it, merely because they cannot see it, is not justified. The reality of such matters cannot be grasped in the least by mere reason and conjecture. It is for this reason that Allah the Exalted has granted human beings a range of faculties. […] We are witnesses, from our own personal experience, that the soul certainly has a connection with the grave; a person can converse with the deceased. The soul also has a connection with heaven, where a station is granted to it. I say again that this is an established truth. Testimony to it is also found in the books of the Hindus. This is a generally accepted matter, except by that sect which denies the immortality of the soul. As for where this connection exists, the spiritual faculty itself will reveal it.’ (Al Hakam, No. 3, Vol. 3, 23 January 1899, pp. 2-3)
“Hazrat Mufti Muhammad Sadiqra narrates:
“‘When the Promised Messiahas travelled to Delhi in 1905 with his family and a few khuddam, this humble servant, in my capacity as the editor of the Badr newspaper, was also in his entourage. We stayed at the house of Alif Khan, the ink seller, in the neighbourhood of Chitli Qabar. One day, the Promised Messiahas remarked, ‘There is not much hope from the living of Delhi; come, let us meet its dead, for many great saints [awliya] are buried in this land.’ Accordingly, over several days, we visited the graves of Khwaja Mir Dard, Qutbuddin Awliya, Qutb Sahib and other noble figures. Standing at these graves for a short while, he would raise his hands and pray and the other friends would also pray with him. At the grave of Hazrat Nizamuddin Awliya, he said, ‘Souls certainly have a connection with their graves, and people of spiritual vision [ahl-e-kashf], with concentration, can even converse with the deceased.’’ (Hazrat Mufti Muhammad Sadiqra, Zikr-e-Habib, pp. 107108)
“Hazrat Musleh-e-Maudra states in this regard:
“‘It is proven from the ahadith that in the beginning, the soul’s connection with the grave is stronger. The Promised Messiahas has also stated at one place that souls certainly have a connection with graves. Similarly, the saints of Allah have related many spiritual
visions [kushuf] about this and have written that, initially, the human soul is perturbed; it feels the pain of separation from its relatives and remains in a state of agitation. This continues until, after some time, it settles in a station. If it is a blessed soul, Allah the Exalted begins to grant it a share in the blessings of Paradise, and if it is an impure soul, the torment of Hell gradually begins for it. Hazrat Uthmanra states that the Holy Prophetsa said that when the human soul enters the grave, it experiences a severe anguish. Thereafter, whatever state befalls it is lesser than that initial anguish, not greater. It was for this reason that the righteous and saints of the ummah of the Holy Prophetsa used to visit graves and offer supplications: for the deceased, for themselves and for their other relatives and dear ones. Through these prayers, the soul of the deceased finds solace and its distress is lessened.’ (Khutbate-Mahmud, Vol. 25, Friday sermon, 10 March 1944, p. 178)
“In essence, the deceased do not maintain contact with their living relatives in the same way that we meet and interact with one another in this world. However, since souls do retain a connection with their graves, when we go there and pray for them, Allah the Exalted conveys our prayers to those inhabitants of the graves and, by virtue of these prayers, elevates their rank and station. That is why, in the prayer the Holy Prophetsa taught us for entering a graveyard, we also send peace upon the inhabitants of the graves and pray to Allah the Exalted for them and for ourselves.
(Sahih Muslim, Kitab al-jana’iz, Bab ma yuqalu ‘inda dukhuli l-quburi wa d-du‘a’i
li ahliha) Furthermore, God Almighty also causes those divinely commissioned by Him to meet with the deceased in a visionary state [kashf] and these noble personages can, by the leave of Allah the Exalted, also converse with the deceased.”
What is the Ahmadiyya belief about the personality of Al-Khidr mentioned in the Quran?
A friend from the UK wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, asking what the Jamaat’s belief is regarding Hazrat Khidr. He also mentioned that Hazrat Khalifatul Masih IIra and Hazrat Khalifatul Masih IVrh deemed the incident of Hazrat Musaas and Hazrat Khidr, as narrated in the Holy Quran, to be a spiritual vision [kashf], interpreting Hazrat Khidr as referring to the blessed person of the Holy Prophet Muhammadsa, whereas the Promised Messiahas had described Hazrat Khidr as a righteous servant upon whom revelation was sent down. What is the reason for this difference?
In his letter dated 23 May 2023, Huzoore-Anwaraa gave the following reply to this question:
“Firstly, the Holy Quran is the final law-bearing Book of God Almighty, and its knowledge and deep insight extend until the Day of Resurrection. And according to the following Quranic injunction, Allah the Exalted bestows the deep understanding of Quranic sciences upon His Prophets, saints and chosen ones according to the needs of every age:
“‘There is not a thing but We have unbounded stores thereof, and We send it down in regulated quantities.’ (Surah alHijr, Ch.15: V.22)
“Accordingly, the Promised Messiahas, commenting on this verse, states:
“‘From this verse, it is clearly proven that everything found in the world has descended from heaven. This is so in the sense that the primary causes [‘ilal-e-mujibah] for these things are from that same True Creator, and also in the sense that it is through His revelation [ilham] and inspiration [ilqa’], His instruction and His bestowing of intellect and understanding that every art and industry comes into being. However, it does not manifest beyond the needs of the age. And to everyone commissioned by God, the breadth of knowledge is also given according to the needs of the age. By the same token, the subtleties, deep insights and ultimate truths of the Holy Quran are also unveiled according to the needs of the age.’ (Izala-e-Auham, Part II, Ruhani Khazain, Vol. 3, pp. 450-451)
“Secondly, the Holy Prophetsa, upon whose pure heart this Law was revealed, mentioned the vastness of the Holy Quran’s knowledge and insight and its limitless meanings by saying:
“‘The Quran has been revealed in seven modes [ahruf]; for each of its verses, there is an outer and an inner dimension’. (Mishkat al-Masabih, Kitab al-‘ilm, al-Fasl ath-thani, Hadith 238)
“Therefore, on the basis of these truths stated by the Holy Quran and the Holy Prophetsa, the Promised Messiahas, when referring to the incident of Hazrat Musaas and a righteous servant of God Almighty as mentioned in the Holy Quran, explained the outer meaning of this verse. This was because the need of that time was to explain the outer meanings of these verses to correct people’s misconception that Allah the Exalted does not send down revelation to anyone other than Prophets and to refute this error with arguments. Thus, the Promised Messiahas, by reasoning from the apparent meanings of these verses, clarified for the general public, and especially for the scholars of the ummah, that Allah the Exalted can also send down revelation and inspiration [wahy wa ilham] to a non-prophet. To support his point, he presented four examples from the Holy Quran, mentioning the disciples of Hazrat Isaas, the mother of Hazrat Isaas, Hazrat Maryam, the mother of Hazrat Musaas and this man of God in the incident with Hazrat Musaas, and thus proved from the Holy Quran that revelation was sent down to all these individuals. Furthermore, from the incidents of the mother of Hazrat Musaas and this man of God with Hazrat Musaas, the Promised Messiahas also reasoned that the inspiration of a saint, besides that of a Prophet, is also certain and conclusive [yaqini]. That is why the mother of Prophet Mosesas, considering her inspiration to be true and certain, placed her newborn child into the river, bringing him to the brink of peril, and that righteous servant, considering his inspiration to be true and certain, killed a boy. Had these individuals not considered their inspiration to be true and certain, they would never have acted in
Attack on Masjid Bait-ul-Mahdi, Rabwah, Pakistan
During his Friday sermon, delivered on 10 October 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, informed the Jamaat of a terrorist attack on Masjid Bait-ul-Mahdi in Rabwah, Pakistan. He announced that several members had been injured and prayed for the swift end of such atrocities and for Allah’s support. He said:
“Today in Masjid Mahdi in Gol Bazar Rabwah, terrorists launched an attack and around 5-6 of our members have also sustained injuries. Two of them are in serious condition and are undergoing surgery. May Allah the Almighty improve their condition and also bestow His grace upon the others who have been injured as well. Those who have been seriously injured sustained gunshots in the abdomen. Our
such a manner.
“Then, the third point of reasoning that the Promised Messiahas derived from the incident of Hazrat Musaas and this righteous servant was that if the words and actions of such saints of Allah, who are established at a high rank of sainthood and whose status as recipients of divine inspiration is definitively proven through other arguments and heavenly signs, are beyond our understanding, we should not raise objections against them, because we cannot reach their true essence.
“All these arguments presented by the Promised Messiahas could only be made by explaining the outer meaning of these verses, not by explaining their inner meanings. Therefore, he confined himself to the apparent meaning of these verses.
“Then, during the blessed era of the Khilafat-e-Ahmadiyya, when the time came to explain the inner meanings of these Quranic verses, the Manifestations of Khilafat-e-Haqqah Islamiyyah Ahmadiyyah, established through the Promised Messiahas in exact accordance with the prophecies of the Holy Prophetsa, provided, in their respective times, deeply insightful commentaries on these verses by explaining their inner meanings through the divinelygifted knowledge. They deemed the incident of Hazrat Musaas and this righteous servant of God mentioned in the Holy Quran to be a spiritual vision of Hazrat Musaas, and interpreted this righteous servant as referring to the blessed person of our lord and master, the Most Holy Prophet, Hazrat
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pursued not for self-promotion but to raise awareness that the Ahmadiyya Muslim Jamaat actively serves society. This helps the public recognise Muslims as partners in the common good.
Beyond local initiatives, Huzooraa noted that distinctive, sustained impact naturally emerges from concrete humanitarian projects – such as installing water pumps in regions of need, establishing medical facilities and clinics, or supporting orphan
security officer also shot dead one of the terrorists, whilst the other one fled from the scene. This is according to the latest reports; further details will come through.
“May Allah the Almighty swiftly seize the terrorists and those who violate the law and the opponents of the Jamaat. The Punjab government and the Chief Minister claim that they have controlled 100% of the crime in Punjab and no more criminals remain. However, the daily attacks on Ahmadis, martyring them, injuring them and burning their properties, are perhaps not considered as crimes in their eyes. May Allah the Almighty grant wisdom to such governments and soon manifest His sign in support of the Jamaat.” [Amin.]
Muhammad al-Mustafasa
“Consequently, both meanings and both commentaries are, in their own right, entirely correct and perfectly in accordance with the needs of the time, and there is no contradiction whatsoever between them.”
Is there a deadline for making up missed Ramadan fasts?
Someone from Pakistan wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, asking that, if a person still has fasts to observe from one Ramadan and the next Ramadan arrives, can the fasts missed from the first Ramadan be observed after the second Ramadan has passed, or must they be observed before the arrival of the second Ramadan?
In his letter dated 31 May 2023, Huzoore-Anwaraa gave the following instructions on this matter:
“A person who was unable to fast during Ramadan due to an illness or a journey should complete the obligatory fasts at the earliest opportunity when it is convenient for them. Hazrat Aishara relates that it was the practice of the wives of the Holy Prophetsa to complete their missed fasts in Sha‘ban, before the arrival of the next Ramadan. (Sahih Muslim, Kitab as-siyam, Bab qada’i ramadana fi sha‘ban)
“However, if a person has missed some fasts of Ramadan and, due to some reason, has been unable to observe them by the time the next Ramadan arrives, such a person can complete the missed fasts of the previous Ramadan after the next Ramadan
care, which themselves convey Islam’s authentic message of compassion in action.
Huzooraa emphasised that the worldwide Jamaat already engages in a wide array of such endeavours and that Norway’s Lajna should also continue to shoulder this responsibility in accordance with Quranic guidance.
At the conclusion of the mulaqat, Huzooraa graciously gifted a pen to each of the Lajna members and enquired about their stay.
(Summary prepared by Al Hakam)
has passed. Although the best and most excellent method is that of the Mothers of the Believers, who would complete the fasts of the previous Ramadan before the next one, the Holy Quran has not imposed any condition that the missed fasts of Ramadan must be completed before the next Ramadan. Accordingly, Allah the Exalted states in the Holy Quran:
“‘Therefore, he who witnesses this month, being stationary and in health, should fast through it. But whoso is ailing, not being permanently incapacitated, or is on a journey, should complete the reckoning by fasting on a corresponding number of other days.’ (Surah al-Baqarah, Ch.2: V.186)
“Here, Allah the Exalted has not specified any time limit for making up the fasts of Ramadan; rather, by using the words, ‘
(Ibid.), meaning, ‘[They] should complete the reckoning by fasting on a corresponding number of other days’, He has left it to a person’s convenience and has not imposed a restriction of time.
“Therefore, if a person has missed the fasts of more than one Ramadan month due to a legitimate excuse, and then Allah the Exalted, upon the removal of that excuse, grants them the capacity to fast, they should observe these missed fasts by doing them in small numbers, to the best of their ability. There are different views concerning the making up of fasts that have been missed for more than one Ramadan. Some Islamic jurists are of the opinion that missed fasts from previous years cannot be observed in a subsequent year, whereas the guidance of Hazrat Musleh-e-Maudra is different. He states:
“‘I wish to advise the Jamaat that those friends who did not observe all the fasts of Ramadan should observe them later and complete them. This applies whether the fasts were missed due to negligence or due to illness or travel. Similarly, if they have missed any fasts in past years due to negligence or a religiously valid excuse, they should also endeavour to complete them so that they may be absolved before they are presented before God Almighty. Some jurists hold the view that missed fasts from a previous year cannot be observed in the following year. However, my view is that if someone was unable to fast due to ignorance, that ignorance can be forgiven. Yes, if they deliberately chose not to fast, then there is no provision to make it up, just as there is no making up for a prayer that is deliberately missed. However, if they missed a fast due to forgetfulness or an error in juristic reasoning, I believe they can observe it again, and it is better for them to do so. Yes, if they could have fasted but deliberately chose not to, then there is no making it up. When they repent, their deeds will start afresh. But if they did not fast due to negligence, a mistake resulting from flawed reasoning, or illness, I believe that regardless of how far back these fasts date, they can still be observed again.’ (Al Fazl, No. 55, Vol. 50-51, 8 March 1961, pp. 2-3)”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)
Hakeem Fazl-ur-Rahman Sahib (1901-1955)
A chief accepts Islam Ahmadiyyat
In a previous letter, I reported the acceptance of Islam Ahmadiyyat by an independent local chief. A week after his conversion – on 17 July [1925] – and at his earnest request, I delivered a two-hour lecture in the chief’s town before a large gathering comprising several hundred adherents of traditional religions, Christians, and non-Ahmadis.
Reaction of the Christian audience
A royal honour to an Ahmadi missionary in Saltpond and a historic beginning in London (1925) Opinion
When I mentioned the death of their selfconceived “god”, the Christians were struck with astonishment. It was the first time they had ever heard such a concept – especially when I presented evidence from their own scripture. Many who had entered the lecture hall with great zeal, intending to challenge and question, found their enthusiasm vanish; they rose quietly and departed in silence.
Prayer request
By the grace of Allah the Almighty, our new brother, the respected chief, continues to advance in sincerity and devotion. Friends are requested to pray that Allah the Almighty may make him a source of blessings for the cause of Islam.
A royal gesture of honour
In these regions, a mark of distinction for independent rulers and nobles is their royal red umbrella, which they use during court assemblies and other ceremonial occasions. During my lecture, the chief graciously sent this symbol of sovereignty for me to stand beneath. Thus, under that royal canopy, with a heart overflowing with praise to Allah, I invited those bereft of Islam’s light towards light and guidance. After the lecture, I returned to my residence beneath the same royal shade.
Seventy new converts to Islam
Ahmadiyyat
Following the lecture, 70 individuals –comprising followers of traditional religions, Christians, and non-Ahmadis – entered the bai‘at [allegiance] of Hazrat [Mirza Bashirud-Din] Mahmud [Ahmad, Khalifatul Masih IIra]. Subsequently, seven more persons also embraced Islam Ahmadiyyat. All praise belongs to Allah the Almighty. The names of these new converts have been duly submitted to the Khalifa. I request all
friends to pray that Allah the Almighty may grant them steadfastness in faith.
Reopening of the school
After the seasonal holidays, the school reopened on 4 August, though not all students have yet returned – about onethird remain absent. Nevertheless, new students have joined the institution.
As I have mentioned repeatedly, our most pressing need is the construction of a proper school building. After much deliberation, friends have reached the conclusion that, given our present weak financial circumstances, constructing our own building would be extremely difficult and time-consuming.
Therefore, it has been proposed to purchase an existing house priced at two thousand pounds, which is well suited for both the missionary’s residence and the school’s operations. A special meeting was convened to decide this matter, and collectors have been dispatched to gather a special contribution for this purpose.
Pray for divine assistance
Friends are requested to pray that Allah Almighty may resolve all our difficulties, fulfil all our needs, and spread the rays of Islam’s light throughout this land of darkness – so that people facing hardship and lacking access to Islamic insights may, by attaining nearness to their Creator, realise the very purpose of their creation, amin
Journey to Ashanti
Ashanti lies about three miles from here, [i.e., Saltpond]. Although it is under the authority of the Governor of the Gold Coast, it is regarded as a distinct region and polity, with laws somewhat different from ours. Today, I am setting out for that area, where some of our friends also reside. May the Gracious God bless this journey. Wassalam, Fazl-ur-Rahman Hakeem, Saltpond.
Construction of London Mosque
By the grace and mercy of Allah the Almighty, the construction of the Ahmadiyya London Mosque has commenced. This news was conveyed to newspapers by Reuters in the following words:
London, 28 September [1925]: This morning, construction began on the first mosque in London, situated in Southfields. Its foundation stone had been laid last autumn by His Holiness, [Hazrat Khalifatul
Masih IIra] with his own hands.
On this occasion, before the commencement of work, the imam of the Ahmadiyya Community in London delivered a sermon in Arabic, in which he recited particularly the two prayers recited by the father of religion, Abraham[as], at the time of constructing the Ka‘bah Thereafter, the imam of the Ahmadiyya Community in London, along with other
Ahmadi members, personally dug the foundations for half an hour, all the while reciting those supplicatory prayers which were recited by Muhammad[sa] and his Companions[ra] during the building of the mosque of Medina.
(Translated by Al Hakam from the original Urdu, published in the 3 October 1925 issue of Al Fazl)
Why the new
US plan for Palestine is doomed to fail
Shahood Asif Lecturer, Jamia Ahmadiyya International Ghana
It is often said that one mistake cannot correct another. Once again, the Trump administration has presented the Muslim world, particularly the Palestinians, with what appears to be a glittering promise of peace. Yet beneath its shiny exterior lies a deeply biased plan.
The US proposal to resolve the IsraelHamas conflict was never crafted in good faith, nor with the interests of the Palestinian people in mind. How then can one expect such a plan to bring lasting peace? The 20-point American peace plan is a façade – and its failure is already written on the wall.
A history of broken promises
Under US leadership, several peace processes, ceasefires, and negotiations have occurred between Israel and Palestine over the decades. Yet no comprehensive or lasting peace agreement has ever been fully implemented.
The Oslo Accords (1993, 1995) were the most comprehensive plans, where the PLO and Israel recognised each other and promised to renounce violence. (“Explainer: The Oslo Accords”, imeu.org, 1 September 2023) Limited self-rule was granted to Palestinians in parts of the West Bank and Gaza. The US called it a foundation for a “two-state solution.” But violations on both
sides, militant attacks, and expansion of illegal settlements meant the accords never translated into real peace.
In 2000, President Bill Clinton led Camp David talks between Yasser Arafat and Ehud Barak, but they also collapsed. (“What Happened at Camp David in 2000?”, imeu.org, 28 October 2005)
The 2003 Roadmap for Peace brought together the US, the EU, Russia, the UN, Israel, and the Palestinian Authority. Again, no concrete outcomes were achieved.
(“History of Mid-East peace talks”, bbc.com, 29 July 2013)
In 2007, President George W. Bush hosted peace talks in Annapolis. Once more, they led nowhere. (Ibid.)
Why have all such efforts failed? The answer is simple. The side that holds power is never pressured into peace. The US and other international powers are unwilling to compel the occupying force to reach a just resolution, because it serves American strategic interests to maintain Israel as a dominant regional power – a constant threat hanging over the Muslim world. (“Why does the US support Israel?”,
geopoliticaleconomy.com, 12 November 2023)
Meanwhile, the Muslim nations lack the unity, leadership, and political will to confront this reality or demand justice. The Palestinian leadership is itself divided. (“Palestinian territories profile”, bbc.com, 26 June 2023) No durable peace can be achieved while internal disunity persists.
The Trump peace plan: Biased by design
The latest US plan under the Trump administration reflects the same tired and unjust policies of the past. (“Trump’s 20-point Gaza peace plan in full”, bbc.com, 3 October 2025) A closer look at its 20 points reveals that:
• The US is not pressuring Israel to accept a two-state solution at all.
• There is no firm timeline for the withdrawal of Israeli forces from Gaza.
• The so-called International Security Force (ISF) will oversee training of Palestinian police – but for how long? No clarity is given. Will they be another oppressor force?
• Only after Gaza reconstruction and Palestinian compliance will the process of statehood begin, but there is no guarantee.
• Meanwhile, Israel’s hostages must be released immediately, and Hamas must unconditionally surrender all weapons.
• A “Peace Board” will supervise Palestine, chaired by none other than President Trump himself, who openly calls himself
Israel’s best friend. He recognises Israel’s illegal control over the Golan Heights and backs expansionist Zionist policies.
Anyone with even a basic political understanding can see that this plan is designed entirely in Israel’s favour, offering no real path to Palestinian sovereignty.
False peace and uncertain future If accepted, the only outcome this plan offers is that the Palestinians, including Hamas, would have to unconditionally lay down their arms, remain under Israeli control like subjugated people, and give up any form of resistance. Meanwhile, Israel would retain the right to strike at will, using Gaza as a testing ground for military technology. (“Dirty secret of Israel’s weapons exports: They’re tested on Palestinians”, aljazeera. com, 17 November 2023)
This plan, like those before it, is doomed to fail. Israeli Prime Minister Netanyahu publicly rejected the two-state solution and stated that any Gaza withdrawal would only occur on Israel’s terms. (“Israeli PM Netanyahu opposes establishing Palestinian state after war”, www.euronews.com, 19 January 2024; “Netanyahu: Israel to take military control of all of Gaza, but ‘we don’t want to keep it’”, www.timesofisrael.com, 7 August 2025) Some Israeli officials oppose the plan, calling it insufficient to protect Israel’s security. (“Report: Security chiefs urge Netanyahu to pursue ceasefire over Gaza City assault”, www.ynetnews.com, 9 April 2025)
Hamas has expressed willingness to release hostages; however, it has not shown
agreement on all points of the plan and has indicated the need for further negotiations. (“Hamas accepts Trump’s plan to end the war in Gaza, but with conditions”, www. washingtonpost.com, 3 October 2025) For the past few days, talks have been taking place in Egypt, but Israel has yet to implement a complete ceasefire. (“Israel and Hamas begin indirect talks as hopes rise of ending Gaza war”, www.theguardian.com, 6 October 2025)
Judging by Israel’s attitude, it appears that, for now, it is mainly focused on securing the release of its hostages. It is possible that, under increasing international pressure, Israel may agree to a temporary ceasefire; however, until a genuine and comprehensive solution to the conflict is found, lasting peace will remain out of reach.
The only solution
The Palestine issue has only one solution – negotiations based on justice, honesty and truth should take place. Keeping the principle of coexistence in mind and respecting the views of Palestinians and Israelis, the Muslim Ummah and the world powers should make a joint decision. Both parties should be given land to live with full rights and freedom. All powers should then ensure that the decision is fully implemented.
Moreover, under the Quranic injunction, if the agreement is violated, all worldly powers should be obliged to restrain the oppressive party collectively. (Surah al-Hujarat, Ch.49: V.10) If this does not happen, the blood of innocents on both
Between the loins and the breast-bones: The theory of human genesis in the Holy Quran
Thariq Abdulkalam
India
From the embryonic thought that triggers a man’s neurological response to the readiness of a woman’s organs, reproduction follows a series of precise and well-organised steps. This article explores how the Holy Quran, in a single verse, explains this complex process with remarkable accuracy – while also tackling the allegations raised against this verse.
One of the common criticisms raised against the Holy Quran involves its alleged scientific inaccuracies. One of them is targeted at its description of human creation, particularly towards the process of human reproduction. In the Holy Quran, Allah says:
“He is created from a gushing fluid, Which issues forth from between the loins and the breast-bones.” (Surah al-Tariq, Ch. 86: V. 7-8)
While modern science has shown that semen, the fluid in charge of human reproduction, is not produced between the loins and breastbone, how come a scripture that is widely claimed to be divine makes such an enormous blunder?
This article focuses on addressing this allegation by examining the terminologies
used by the Holy Quran and providing details from the human anatomical findings. Before delving deep, it is also essential to understand the level of knowledge about reproduction during the time at which this holy scripture was revealed.
The idea of castration
Castration has been performed in both humans and animals for a long time, with practices dating back years to ancient Egypt and Arabia. (S N Buyukunal and Ayten Altintaş, A Short History of ‘Oriental Testis’, pp. 129-140)
In these nations, slaves were often castrated and traded in markets. The process involved the forceful rupture or removal of the testes. Such strong evidence suggests that, since ancient times, the origin of sperm was understood to be from the testes. Therefore, it is highly improbable that the Holy Quran, revealed to the Holy Foundersa of Islam, would contradict this well-established knowledge. Moreover, in the sayings of the Holy Prophetsa, incidents are recorded that prove his knowledge of the castration practices. One such narration, reported by Hazrat Sa’d ibn Abi Waqqasra, recounts that:
“Allah’s Messengersa forbade `Uthman
sides will continue to be shed.
After losing thousands of lives, Palestinians – and especially Hamas – should understand that terrorist attacks and violent actions never bring any benefit. On the contrary, Israel uses those attacks as a pretext to carry out further oppression and seize more land.
His Holiness, Hazrat Mirza Masroor Ahmadaa, the worldwide Head of the Ahmadiyya Muslim Community, has consistently warned world powers to end double standards and establish true justice. He says:
“Justice and equity are of paramount importance in achieving lasting and sustainable peace. Thus, all the major powers must focus on establishing long-term and sustainable peace based upon the principles of fairness and true justice.” (“Statement of the Ahmadiyya Muslim Community on Recent Escalations in the Israeli and Palestinian conflict”, www.pressahmadiyya. com, 10 October 2023)
He further appealed for Muslim unity in the face of oppression:
“In these circumstances, the Muslims should at least realise their responsibility and should pay heed. They must set aside their differences and must establish their unity. […] This is the only way of removing injustice from the world and of fulfilling the obligations of justice and of establishing the rights of the oppressed. In order to do so, the Muslims must raise a strong voice in unison whilst coming together for those that are down trodden across the world.” (Friday Sermon, 13 October 2023)
bin Maz’un to abstain from marrying (and other pleasures) and if he had allowed him, we would have gotten ourselves castrated.”
(Sahih al-Bukhari, Hadith 5073)
The above references prove that the apparent contradiction in the Quran is not due to a lack of understanding; rather, a deeper and broader interpretation of the said verse is requisite to wholly appreciate its intended meaning.
Some literal interpretations of this verse describe the origin of human creation to be from a gushing fluid that emerges between
the loins of a man and the breastbones of a woman. But ‘Abdullah ibn ‘Abbasra, an ardent companion of the Holy Prophetsa, provided an explanation, stating:
“Proceeding from between the sulb and the thara’ib: from the backbone of the man and the ribs of the woman.” (Ibn Kathir, Tafsir Ibn Kathir, Vol. 10, commentary on Surah 86:7, Dar-us-Salam)
In his Tafsir-e-Kabir, the Quranic commentary, Hazrat Mirza Bashiruddin
Continued on page 8
Mahmud Ahmadra, the second Caliph of the Ahmadiyya Muslim Community explains that ‘sulb’ refers to ‘sulbul abi’ (the loins of the father) and ‘thara’ib’ to ‘tharaibul ummi’ (the breastbone of the mother). (Tafsir-eKabir [2023], Vol. 12, p. 10)
The loins
The male loin plays a significant role in the production of semen within the male reproductive system. Though the term ‘loin’ is often used in literature to denote the genitals, it is also important to understand its scientific relevance.
The term ‘loins’ is often used to define the lower abdominal region of the human body, along with the area surrounding the hips. This is where the ‘semen-producing’ reproductive organs are located, including the vas deferens, prostate, and seminal vesicles. While sperm is produced in the testes, the organs within the loins help in
supplying the necessary fluids and nutrients. They nourish the sperm and enable their transport while also aiding the forceful expulsion during ejaculation.
The loin region also includes the lower back and sides of the body, which enclose the lumbar vertebrae and the surrounding muscles and tissues.
The role of Lumbar Vertebrae in ejaculation
The human vertebral column is divided into five different categories. The third segment from the top is known as the lumbar vertebrae. It consists of five individual vertebrae, namely L1 to L5, characterised by their strength and size. They play a definite role in bearing the body weight and preserving its stability.
The lumbar vertebrae, in the loins, play a crucial part in the production of seminal fluid. In the case of rats, the Spinal Generator
Lajna Imaillah Denmark holds annual ijtema
Sheeza Munir
Secretary Ishaat, Lajna Imaillah Denmark
The annual ijtema of Lajna Imaillah and Nasirat-ul-Ahmadiyya Denmark was held on 27-28 September 2025.
During these same dates, Lajna Imaillah UK’s ijtema was also being held, and hence, the members here in Denmark were able to listen to the live address of Hazrat Khalifatul Masih Vaa, delivered to Lajna Imaillah UK.
This year’s ijtema theme was “The Pledge of Lajna Imaillah”. In line with this theme, various speeches and presentations were prepared so that members could focus on their training and the renewal of their pledge.
AMMA Australia’s role in advancing global health
Dr Ata Rehman
President, Ahmadiyya Muslim Medical Association Australia
At the heart of the Ahmadiyya Muslim Medical Association Australia (AMMA Australia) is a dedicated team of 114 health professionals, including 78 working doctors, 23 allied health workers and 8 students. This diverse and committed group is the engine behind our growing impact.
Our reach extends far beyond Australia’s borders.
of Ejaculation (SGE) – a neural centre located in the spinal cord that is responsible for regulating ejaculation – is positioned between the L3 and L5. Though this neural centre has not been directly identified in human beings, studies have shown that in patients with spinal cord injuries, especially the ones with significant damage to the lumbar vertebrae, external stimuli aimed at inducing ejaculation (such as PVS) were ineffective. It was observed that the injury to the L3 – L5 segments was the sole reason behind this failure. These findings shed light on the monumental role played by the loin, or the lumbar region, in the process of ejaculation. (Clément Chéhensse, Stéphane Bahrami, Pierre Denys, Pierre Clément, Jacques Bernabé, François Giuliano, The spinal control of ejaculation revisited: a systematic review and meta-analysis of anejaculation in spinal cord injured patients, Human Reproduction Update, Vol.
NEWS
The proceedings of both days of the ijtema commenced with a recitation from the Holy Quran, followed by poems and the Lajna pledge.
A variety of academic competitions were organised. During the ijtema, the annual report of Lajna Imaillah Denmark was presented.
The spiritual and educational sessions, along with the collective worship, created a blessed and faith-inspiring atmosphere. Additionally, Lajna’s Sports Day was held approximately two weeks before the ijtema The awards for the various competitions held on that day were also presented during the annual ijtema
Finally, Sadr Lajna Imaillah Denmark, Dr Shamaila Munir Ahmad Sahiba, addressed the members. Following this, prizes were awarded to members who had excelled in the competitions. Approximately 80% of the members attended the ijtema
Jalsa
Seerat-un-Nabi
held in Kosovo
Jinahuddin Saif Missionary, Kosovo
On 8 September 2025, Jamaat-e-Ahmadiyya Kosovo organised a Jalsa Seerat-un-Nabisa in Prishtina to commemorate the life and noble character of the Holy Prophet Muhammadsa
This gathering was attended not only by members of the Jamaat but also by guests from different walks of life, highlighting the Jamaat’s openness and commitment to fostering strong community relations. A total of 47 people were present.
19, Issue 5, September/October 2013, pp. 507-526; Chéhensse, C.; Facchinetti, P.; Bahrami, S.; Andrey, P.; Soler, J.; Chrétien, F.; Bernabé, J.; Clément, P.; Denys, P.; Giuliano, F. Human spinal ejaculation generator. Ann. Neurol. 2016, Issue 81, pp. 35-45)
The meaning of thara’ib
The Arabic word ‘thara’ib’ is the plural of ‘thareeba’. While it is generally translated as ‘ribs’ or ‘breastbones’, the meaning extends beyond that. The ribs are mostly referred to using the word “ḍilʻ” (singular) or “ḍuloo’” (plural). Thara’ib is rarely used and appears only once in the Holy Quran. ‘Thareeba’ encompasses several meanings, including certain parts of the breast, specific bones, or even limbs and eyes. Thus, ‘thara’ib’ is used here in a broader sense, referring to multiple organs of the
Continued on page 9
The Jalsa began with a recitation from the Holy Quran, followed by a qasidah and a speech by Eshref Peci Sahib on “The Generosity of the Holy Prophetsa”.
After the speech, the programme concluded with a silent prayer, followed by the congregational Maghrib and Isha prayers.
AMMA Australia operates in 14 countries, including Thailand, Malaysia, Senegal, Gambia, Guinea-Bissau, Guatemala, the Ivory Coast, the Philippines, Nigeria and the Solomon Islands, among others.
When a need arises, nearly 100 medical professionals mobilise with remarkable speed and dedication. We have successfully conducted nearly 120 lifesaving surgeries across Malaysia, Thailand and parts of Africa. Our free 24hour dispensary and daily teleconferencing clinic ensure continuous care. We have completed 16 volunteer trips, bringing medical aid to underserved communities in Malaysia and Thailand.
One of our most transformative initiatives has been the repurposing of refurbished medical equipment, a programme that continues to bridge
critical healthcare gaps across Africa, Latin America, Asia and the Pacific. This effort encompasses the full spectrum of support –from sourcing high-quality equipment and securing reliable warranties to providing year-round volunteer services by dedicated professionals.
Our longstanding commitment to institutions such as the Tahir Heart Institute and Fazl-e-Umar Hospital spans over eight years, marked by substantial donations of advanced medical equipment valued in the hundreds of thousands of dollars. These contributions, along with the significant logistical and installation support – offered entirely as donations – have had a lasting impact. A recent example includes the provision of a $62,000 echocardiography machine, which complements our ongoing efforts through regular site visits and telehealth consultations to ensure continuity
of care for patients.
Among the new initiatives are:
• Two additional cardiology centres in Burkina Faso and Nigeria
• 100 laptops for a school serving refugee children in Malaysia
• An Echo machine for Tahir Heart Institute
• A $30,000 donation towards the Nursing School
• A commitment of $1,000 per month for nursing school staff salaries
• $30,000 for the Zubaida Bani Wing
• More volunteer (Waqf-e-Arzi) trips are planned in the near future
• Supporting refugees in the Philippines
Continued on page 8
human body. Lane’s Lexicon also records that “…most of the authors on strange words affirm decidedly that it (the usage of the word ‘thara’ib’) is peculiar to women.” (Lane’s Lexicon, Vol. 1, p. 301)
When taken together, the above two points lead us to the conclusion that, in this context, ‘thara’ib’ refers to multiple organs found exclusively in women, a description that perfectly aligns with the female reproductive system – the uterus, fallopian tubes, and ovaries.
The anatomy of female reproduction
On the 14th day of the female menstrual cycle, tiny structures called follicles start to grow within the ovaries, triggered by the release of female hormones. These follicles contain an immature egg surrounded by a fluid. One of these follicles matures, nourishing the enclosed egg, and prepares it to be released from the ovary by a process called ovulation. Around the 14th day, the egg and
the fluid are released into the abdominal cavity, which is then guided towards the fallopian tube, where fertilisation with the sperm occurs.
Eventually, the fertilised egg, or the embryo, moves into the uterus and attaches to the uterine wall, where it develops and advances into a human foetus.
Conclusion
During sexual intercourse, a neural signal from the man’s loins (sulb) initiates the process of semen production. The seminal fluid, carrying sperm, is eventually released into the female reproductive tract. In the female body (thara’ib), a sperm meets an awaiting egg, initiating fertilisation.
Pregnancy – impossible without the man’s initiation and the woman’s readiness –when seen alongside the neural signal from the man’s sulb and the preparedness of the woman’s thara’ib, shows how the Holy Quran, in a single verse, captures the grandeur of reproduction with unparalleled precision.
Humble reflections on serving at the Majlis Ansarullah UK Ijtema 2025
A space for reflection
This year’s National Ijtema for Majlis Ansarullah UK introduced a new feature: the Auditorium. At its heart, the Auditorium was intended as a quiet sanctuary – a space where ansar could pause, reflect, and reconnect amidst the busy schedule of the ijtema It welcomed visitors into an atmosphere of inspiration through uplifting talks, engaging exhibitions, and the warmth of coffee and conversation at the Cycling Cafe. It was a place where learning and reflection were given room to breathe, and where brotherhood could be strengthened in a natural and unhurried way.
The atmosphere inside the Auditorium had a calmness about it, a gentleness in the way people interacted, whether they were reading through exhibits, enjoying a book in the reading area, listening to a talk, or simply enjoying a cup of coffee with a brother they had not seen for some time. It became a reminder that the ijtema is not only a place of activity and competition, but also a space for spiritual nourishment and connection.
My part in all of this was small, yet it was a privilege for which I will always remain grateful. I was asked to assist with the design, artwork, and layout of the exhibitions, as well as oversee the printing, ensuring everything was ready on time. Under the leadership of Hafiz Ijaz Tahir Sahib (Naib Sadr Saff-e-Daum, Majlis Ansarullah UK), preparations began a month prior to the ijtema. My involvement deepened in the final weeks, as I worked on the site layout, the Cycling Expo, the Cycling Cafe, the stage
It reminded me that even hidden service – checking proofs, aligning panels, staying awake at the printers – is never hidden from Allah.
Cycling with a purpose
The Cycling Expo itself followed a clear theme. It began with the words of the Khulafa about cycling and their vision for what they desired of us as ansar. This was followed by an exhibit showcasing the achievements of the AMEA UK Cycling Club over the past two years, carefully aligned with the guidance of Huzooraa. The final exhibit carried the title “Cycling with a Purpose” – a striking poster charting the many journeys undertaken across mainland Europe, where peace and harmony were promoted not only through events and conversations, but also through the silent yet powerful message emblazoned on our cycling jerseys: “Love for All, Hatred for None.”
To the casual observer, cycling may seem like just a sport, a way to stay healthy, or an enjoyable way to spend time outdoors. However, under Khilafat’s guidance, it has evolved into something far deeper: a means of service, a form of tabligh, and even a vehicle for spreading peace. As I worked on these designs, I realised afresh that when Khilafat instructs us, even everyday activities like riding a bicycle gain spiritual purpose.
how much they loved the idea and hoped it could be introduced at their own ijtema On the final day, one Nasir cycled in, leaned his bike inside the cafe, spent the day immersed in the atmosphere, and then rode home again in the evening. That small, simple act summed up the spirit of the project: faith expressed in action, service expressed in simplicity.
Looking back, I realise how much of this depended on teamwork. The group included cyclists with whom I had long shared the road, as well as others I had known since childhood. One brother described how cycling had bound us not just as friends, but as family – words that reminded me of the saying of the Promised Messiahas, that two people united by faith can be closer than brothers of the same mother.
The camaraderie within the team was exceptional. Each member looked out for the other; every brother had the next one’s back. Long nights of edits and endless changes became bearable – indeed, even enjoyable – because they were carried out together, with the spirit of serving the jamaat at heart.
Closing reflections
backdrop, and the entrance panels.
Among the exhibits I worked on was one on the “Articles of Faith”, and another displaying the sayings of the Promised Messiahas and the Khulafa about “Belief in the Unseen”. This was the overall theme of the National Ijtema. This display touched me deeply. As I carefully placed the words of Khilafat on the panel, I felt a personal reminder that belief is not tied to what we can see with our eyes, but to the trust we place in Allah. What seemed at first like a design task became, for me, a way of quietly reaffirming my own faith.
It was in this spirit that The Review of Religions session on inspirational accounts from the God Summit resonated with me so strongly. Brief as it was, the most striking part was hearing the personal experience of Hazrat Khalifatul Masih Vaa with Allah – a reminder that belief in the unseen is not theoretical, but a lived reality for those chosen by Allah. It gave me a glimpse of how the unseen, when nurtured through faith and devotion, becomes a certainty that transforms every aspect of life.
The process was intense. Many designs went through multiple rounds of revisions before a final version was approved. I spent long hours at the printers, carefully checking details, ensuring colour consistency, and doing whatever little I could to minimise mistakes. By the sheer grace of Allah, the errors in the final work were extremely minimal – to the point of being almost non-existent, alhamdulillah
This verse often echoed in my mind:
“And say, ‘Work, and Allah will surely see your work and also His Messenger and the believers.” (Surah at-Taubah, Ch.9: V.105)
In the two weeks leading up to the ijtema, my personal life almost came to a standstill. Days turned into sleepless nights, often accompanied by coffee and always by du‘a (prayers). Yet even in the tiredness, there was a sense of peace. Each task, however small, became an opportunity to seek Allah’s help. I found myself quietly repeating prayers of istighfar (seeking forgiveness) as I worked, asking Allah to cover my shortcomings and to accept the effort for His sake. One of the key lessons I learnt was that we need to reach a point where human striving meets divine grace, and remain in constant istighfar so that Allah in His mercy, veils our shortcomings.
There were times when exhaustion made me feel I could not continue, but prayer carried me through. It was in those quiet, solitary hours – sitting in front of a glowing screen or waiting for the next set of prints to roll off – that I realised how true it is that Allah supports those who strive in His cause. The Quran says:
“Then whoso does an atom’s weight of good will see it.” (Surah al-Zilzal, Ch.99: V.8)
This verse comforted me. Even the smallest efforts – a correction here, a latenight adjustment there – could be counted in Allah’s sight, provided the intention was pure.
When the ijtema finally began, the long hours of preparation gave way to moments of quiet joy. I found myself connecting and reconnecting with brothers over coffee and pastries, guiding visitors through the exhibits, and tidying the space so that each new guest would feel welcomed. I had also brought cycling books and equipment to display alongside the bikes, which added a layer of depth to the expo and caught the interest of many visitors.
For many, the highlight was the Cycling Cafe. It quickly became more than a refreshment corner – it was a hub of warmth and conversation. Some khuddam remarked
In truth, whatever I contributed to the Auditorium feels very small compared to the scale of blessings Allah granted. If anything good came of it, it was only through His grace, and if there were shortcomings, they were entirely mine.
Yet, as I reflect, one session from the ijtema stands above all others in my heart: The Review of Religions presentation at the God Summit. Hearing Beloved Huzooraa speak of his personal experiences with Allah was not only inspiring – it was profoundly humbling. It was as though the very theme of the ijtema, “Belief in the Unseen”, came to life before our eyes. In Huzoor’saa account, faith was no longer a concept, but a living and breathing certainty, shining with the light of personal experience.
That talk left me with the realisation that everything we do – whether designing exhibitions, serving coffee, cycling for peace, or staying awake over proofs – finds its true meaning only when connected to Khilafat. For it is under the shade of Khilafat that our actions are given direction, and it is through the words and prayers of the Khalifa that Allah’s nearness is experienced in the most tangible of ways.
The more I thought about it, the more I realised that my small acts of service –checking layouts, revising panels, tidying spaces – were not separate from that grand spiritual reality. They too could be transformed into steps towards Allah if carried out with sincerity, humility, and obedience. In fact, Huzoor’saa account reminded me that nearness to Allah is not something distant or unattainable. It begins in the quiet corners of service, in prayers whispered between tasks, and in the resolve to offer one’s best, however modest, for the sake of Allah and His jamaat
This was the true lesson I carried home from the ijtema: that the blessings of Khilafat are not abstract, but living, breathing guidance. Through Huzoor’saa example, I came to see that even the smallest service, when done with love and sincerity, can draw a person nearer to Allah. And for this realisation, I am profoundly grateful.
Masood Nawaz Malik UK
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
19 September 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:
In the previous sermons, I was discussing the Battle of Ta’if. On this occasion, a Companion had gone to speak to the people of Ta’if, and even though they had guaranteed that they would not harm him, they martyred him as he approached their fortress, thus breaking their oath. Despite the people of Ta’if breaking their oath, the Holy Prophetsa did not stop trying to bring about reconciliation.
Once again, the Holy Prophetsa sent Hazrat Hanzalah bin Rabi’ towards the people of Ta’if. When he approached their fortress and requested to speak to them, some of their men came out to speak to him. Upon this, Hazrat Hanzalah said, “Do you desire reconciliation or not?” Without saying anything, they started attacking Hazrat Hanzalah. They seized him and tried to take him into their fortress. Upon this, the Holy Prophetsa said, “Who will save Hanzalah and bring him back? He will be given a reward equivalent to that of all our soldiers combined.” Hearing this, Hazrat Abbasra ran there, saved Hazrat Hanzalah from the grasp of the idolaters and brought him back. On the way back, the enemy pelted stones from the fortress as well. However, they remained safe from the stones that rained down from the disbelievers. (Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 352-353)
As has already been mentioned in previous sermons, the people of Ta’if and Hawazin had close familial and economic ties with the people of Mecca, particularly with the Quraish. They were also related to one another through marriage. Based on this, Hazrat Abu Sufyan bin Harbra and Hazrat Mughirah bin Shu’bahra entered the fortress for the purpose of reconciliation; however, they were also unsuccessful. Yet, the people in the fortress requested that Muhammadsa not destroy their orchards and that, for the sake of God and their familial ties, they should be left alone. They did not uphold any of their own promises but were requesting to be shown mercy. It has already been mentioned that in light of their request, the Holy Prophetsa retracted his order of destroying their orchards. (Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 358-359)
This is an unparalleled aspect of the life of the Holy Prophetsa where, despite
having surrounded them for a number of days, he displayed such high moral character and courage. This was a strategy which would have shifted the war in favour of the Muslims had he instructed them to destroy their orchards. However, when they mentioned Allah and requested kind treatment based on their familial ties, the Holy Prophetsa accepted their request and seemingly accepted a huge military loss.
On this occasion, the Holy Prophetsa announced that any slave who left the fortress and came to them would be freed. Upon this, 23 slaves came out and joined the Muslims. The people of Ta’if were aggrieved at this. The Holy Prophetsa freed all of them and paired each of them with a Muslim, entrusting the guardianship of each of them to a Muslim. (Sharh Zurqani ala Mawahib al-Ladunya, Vol. 4, Dar al-Kotob al-Ilmiyah, Beirut 1996, pp. 11-13; Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, Beirut 1993, p. 384)
In relation to these slaves, the Holy Prophetsa also advised that they should be taught the religion comprehensively.
Sometime later, when the people of Ta’if accepted Islam, they mentioned these slaves of theirs and requested the Holy Prophetsa that the slaves be returned to them. However, the Holy Prophetsa rejected their request. Some of these slaves earned a name for themselves in the history of Islam by way of their virtue and righteousness. One of them was Hazrat Abu Bakrah. (Bashmil, Ghazwah Hunain, Nafees Academy, pp. 235-236)
On one occasion, Uyainah bin Hisn alFazari sought permission from the Holy Prophetsa to enter the fortress and invite Banu Thaqif to Islam. Uyainah bin Hisn was the chieftain of the Banu Fazarah on the side of the disbelievers during the Battle of Ahzab. Even after the defeat of the disbelievers at the Battle of Ahzab, he had intended to launch an attack upon Medina, but the Holy Prophetsa left the city, met his assault, and compelled him to retreat.
He had accepted Islam before the conquest of Mecca and had taken part in it. At the time of the Conquest of Mecca, he was outwardly a Muslim. He was also present at the Battles of Hunain and Ta’if. Yet during the caliphate of Hazrat Abu Bakrra, he became embroiled in the corruption of apostasy
along with the rebellious renegades, turned towards the false claimant of prophethood, Tulaihah, pledged allegiance to him, and even fought against the Muslim armies alongside him. When he was badly defeated and brought as a prisoner before Hazrat Abu Bakrra, he expressed remorse. Hazrat Abu Bakrra forgave him, and he again accepted Islam. At that time, he admitted, “Before this, I had never truly believed.”
It is written regarding him that he was harsh-tempered and obstinate, yet also a famous warrior and chief of his tribe. It is also related that the Holy Prophetsa once described him as:
“A leader who is foolish.”
In any case, when he asked for permission to go, the Holy Prophetsa permitted him. But when Uyainah entered the fortress, instead of inviting the Banu Thaqif to Islam, he said to them, “Remain steadfast within your fortress, for our condition is becoming worse than that of a mere slave.”
According to another narration, he said, “By no means abandon your fortress under any circumstance, and do not be swayed or alarmed by anything.”
When Uyainah returned to the Holy Prophetsa, he asked, “Uyainah, what did you say to those people?” He replied, “I instructed them to accept Islam, invited them to the faith, warned them of hell, and guided them towards the path of paradise.” Yet Allah the Almighty had already informed the Holy Prophetsa by revelation of what he had truly said. Thus, the Holy Prophetsa declared, “You are lying. You said such-and-such to them,” and he repeated every one of Uyainah’s words. Upon hearing this, Uyainah was struck with astonishment and confessed, “O Messengersa of Allah, you speak the truth. I repent before you and before Allah the Almighty for this deed.” (Al-Sirah al-Halabiyyah, Vol. 3, p. 168, Vol. 2, p. 376, Dar al-Kotob al-Ilmiyah, Beirut 2002; Isabah, Vol. 4, Dar al-Kotob al-Ilmiyah, Beirut 1995, p. 639; Al-Isti’ab, Vol. 3, Dar al-Kotob al-Ilmiyah, 2002, p. 317; Muhammad Hussain Haikal, Hazrat Sayyidina Abu Bakr Siddiq, Book Corner Showroom, p. 139; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 360-361)
Yet even so, his faith had not yet become firmly established.
Considering the situation of the siege, the Holy Prophetsa consulted Hazrat Naufal bin Mu‘awiyah al-Dailira. He submitted, “It is as though they are foxes ensconced in their dens. If we persist, we shall capture them; if we leave them, they can cause no harm – they will only remain hidden in their hole.” On hearing this, the Holy Prophetsa decided to lift the siege. He instructed Hazrat Umarra to announce that, insha-Allah, they would depart the following morning. (Tarikh alTabari, Vol. 2, Dar al-Kotob al-Ilmiyah, Beirut 1987, p. 172; Al-Rahiq al-Makhtum, Urdu Translation, Maktabah al-Salafiyah, Lahore 2002, p. 568)
It seems apparent that this decision was not merely the result of consultation, but that some special guidance or indication had also been given to the Holy Prophetsa by Allah the Almighty. Otherwise, this was the first occasion in all his military campaigns when, despite the apparent importance of victory, he abandoned the effort and returned. Commentators and historians may write as they will, but history has shown us that in struggles far more arduous and seemingly impossible, Allah the Almighty had granted the Holy Prophetsa an extraordinary triumph and support. The victories of Banu Quraizah and of Khaibar are shining examples. The case of Hunain, too, was a recent and vivid proof – how could that be forgotten? Even at Hunain, some people of Mecca were convinced of the Holy Prophet’ssa defeat, and a group of them had even accompanied the Muslims only to witness the supposed spectacle of defeat. Yet from that very moment of apparent defeat, Allah the Almighty granted the Holy Prophetsa an astounding and historic victory.
At Ta’if, the same defeated and scattered army had merely taken refuge and crouched within its fortress. In light of earlier scenes of divine succour, the conquest of Ta’if would not have been difficult at all. But outwardly, the Holy Prophetsa appeared to accept defeat and announced the end of the siege.
In reality, this incident reveals to us a most luminous aspect of his blessed life; his expeditions were never motivated by personal impulse, nor by any worldly ambition of spoils or territorial expansion. Rather, his every movement and repose,
his every word and deed, was in complete submission to the will of the All-Knowing, All-Aware God. His entire life was a manifestation of the verse:
“Say, ‘My Prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds.’” (The Holy Quran, 6:163)
At the siege of Ta’if, two matters occurred which clearly indicated that Allah the Almighty had directed the Holy Prophetsa to lift the siege, and so he immediately announced its end.
One such account is of a dream that the Holy Prophetsa saw. Ibn Hisham has written that during the siege of Ta’if, the Holy Prophetsa said to Hazrat Abu Bakrra, “O Abu Bakr, today in a dream I saw that a vessel filled with butter was presented to me as a gift, and then a rooster came and knocked the vessel over with its beak.” Abu Bakrra submitted, “In my opinion, this means that on this occasion you will not obtain from Thaqif (the tribe that was besieged) what you desire.” In other words, this siege would not bring the desired and envisioned results, and victory would be difficult. The Holy Prophetsa responded, “That is my view as well – that at present its attainment is impossible.” (Sirat Ibn Hisham, Dar al-Kotob al-Ilmiyah, Beirut, 2001, p. 793; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 366)
Another narration records that Khaulah bint Hakim – also called Khuwailah – the wife of Hazrat Uthman bin Maz‘unra, came to the Holy Prophetsa and said, “O Messengersa of Allah, if Allah the Almighty grants you victory over Ta’if, then bestow upon me the jewellery of Badiyah bint Ghailan or Fariyah bint Aqil, for among all the women of Thaqif, none possesses jewellery equal in value to theirs.” The Holy Prophetsa replied, “O Khaulah, what if Allah the Almighty does not grant me permission to prevail over Thaqif at all?”
Hazrat Khaulah left and mentioned this to Hazrat Umarra, who came to the Holy Prophetsa and said, “O Messengersa of Allah, Khaulah speaks thus, saying that you told her this.” The Holy Prophetsa replied, “Yes, I did say this.” Hazrat Umarra immediately understood and asked, “Does this mean you have not been granted permission concerning them or to continue this campaign?” The Holy Prophetsa said, “No.” Hazrat Umarra then submitted, “Shall I announce to the people that we will march back?” He replied, “Yes.” Thus, with permission, Hazrat Umarra proclaimed the departure. (Subul alHuda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, Beirut, 1993, p. 387; Usd alGhabah, Maktabah Dar Ibn Hazm, p. 1509)
When this announcement of return was made, some people expressed their dismay, “How can we return without a victory?” This appears to have been the reaction of some zealous youth. They first went to Hazrat Abu Bakrra and Hazrat Umarra, requesting that they intercede with the Holy Prophetsa to prolong the siege until victory. But both replied, “Whatever decision the Holy Prophetsa has made is the correct one.” Hazrat Abu Bakrra and Hazrat Umarra rejected their request to say this.
Upon this, the impassioned young men themselves went before the Holy Prophetsa and pleaded fervently, “O Messengersa of Allah, we wish to fight.” The Holy Prophetsa
acceded to their request and said, “Very well, tomorrow morning you may fight.” The next day, they went forth to fight, but gained nothing except wounds. Thereupon, the Holy Prophetsa said, “Tomorrow, inshaAllah, we shall depart.” In other words, they benefited nothing from fighting. They only returned wounded. All, including them, were content with the decision to withdraw. Seeing the change in their attitude, the Holy Prophetsa also smiled. (Sharh Zurqani ala Mawahib al-Ladunya, Vol. 4, Dar al-Kotob al-Ilmiyah, Beirut, 1996, pp. 13-14; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 367-368)
In this expedition, three of the disbelievers were slain, though further details of their wounded and casualties are not recorded, for they had remained shut within their fortress. Nor is the precise number of Muslims wounded known, though some details exist. Among those injured by the arrows of the idolaters was Hazrat Abu Sufyan bin Harbra. An arrow struck his eye, causing it to be dislodged. Carrying his eye in his hand, he went directly to the Holy Prophetsa and said, “O Messengersa of Allah, this eye of mine has been lost in the path of Allah.” The Holy Prophetsa said to him, “If you wish, I will pray, and your eye will be restored to its former state. But if you do not wish for the eye, then paradise shall be yours.”
The wording according to another narration is, “If you do not wish to keep your ‘‘ayn’, i.e., eye, then in paradise you will be given an ‘‘ayn’, i.e., a stream flowing of God’s mercy.” In the Arabic language, the word “‘ ayn” can mean “eye” as well as “stream”. Abu Sufyan said, “Paradise is dearer to me.”
Upon saying this, he threw his eye from his hand. This was the same Abu Sufyan who, up until the Conquest of Mecca, was a fierce enemy of Islam and was the commander of the disbelieving army in the Battle of Uhud. Now, after becoming a Muslim, he was at the forefront of offering sacrifices. It is a unique coincidence that Abu Sufyan lost his other eye during the Battle of Yarmuk. (Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 373; Al-Sirah alHalabiyyah, Vol. 3, Dar al-Kotob al-Ilmiyah, Beirut, 2002, p. 164; Munjid, Translated, under ‘ain, Maktabah al-Qudusiyah, p. 596)
Similarly, there is mention of another Companion named Abdullah, who was the son of Hazrat Abu Bakr Siddiqra. His injuries lasted for a long time and ultimately proved to be the cause of his demise, as during the caliphate of his father, Hazrat Abu Bakrra, he passed away due to this very injury. (AlSirah al-Halabiyyah, Vol. 3, Dar al-Kotob alIlmiyah, Beirut, 1423 AH, p. 169)
Twelve Companions were martyred in this battle, whose names are as follows: Hazrat Sa’id bin ‘Aasra, Hazrat Urfatah bin Janabra, Hazrat Abdullah bin Abi Umayyahra, Hazrat Abdullah bin Amirra, Hazrat Sa’ib bin Harithra and his brother Abdullah bin Harithra, Hazrat Julaihah bin Abdillahra, Hazrat Thabit bin Jalara, Hazrat Harith bin Sahlra, Hazrat Mundhir bin Abdillahra, Hazrat Ruqaim bin Thabitra, and Hazrat Abdullah bin Abi Bakrra, who passed away later on. (Sirat Ibn Hisham, Dar al-Kotob alIlmiyahh, Beirut, 2001, pp. 794-795)
During this battle, the Holy Prophetsa was accompanied by two of his blessed wives: Hazrat Umm Salamahra and Hazrat Zainabra. Two tents were erected for them.
During the siege, the Holy Prophetsa would offer prayers between the two tents. (Al-Tabaqat al-Kubra li Ibn Sa’d, Vol. 2, Ghazwah Rasulillahsa at-Ta’if, Dar al-Kotob al-Ilmiyahh, Beirut, 1990, p. 120)
There are various narrations regarding how many days the Holy Prophetsa lay siege to Ta’if. Some say the siege lasted a little over ten days. Ibn Hisham says that it is also recorded that the siege lasted for 17 nights. It is also said that the siege lasted for 20 days. Some say that the Holy Prophetsa lay siege for a little over 20 nights. According to one narration, the Holy Prophetsa laid siege to the people of Ta’if for approximately 30 nights. It is recorded in Sahih Muslim that Hazrat Anasra says, “We besieged them for 40 nights.” (Al-Sirah al-Nabawiyyah li Ibn Hisham, Dhikr Ghazwah Hunain ba’d Hunain, Dar al-Kotob al-Ilmiyah, Beirut, 2001, p. 792; Subul al-Huda wa al-Rashad, Vol. 5, fi Ghazwah al-Ta’if, Dar al-Kotob alIlmiyah, Beirut, 1993, p. 388; Sahih Muslim, Kitab az-zakah, Bab i’ta’i l-mu’allafati qulubihim ‘ala l-islami…, Hadith 2442)
Anyhow, when the time came to depart, the Holy Prophetsa said, “Return whilst reciting:
“‘We return repentant to our Lord, worshipping our Lord, and praising our Lord.’”
It was said to the Holy Prophetsa, “O Messengersa of Allah, pray against the Banu Thaqif.” The Holy Prophet’ssa great patience and mercy were such that, despite departing without apparently having achieved his purpose, instead of praying against them, he prayed:
“O Allah, guide the Thaqif and bring them to us as Muslims.”
After this, as the Holy Prophetsa began his journey back, he said:
“O Allah, grant them guidance and may You suffice for us against their supplies and provisions.”
This was because the Holy Prophet’ssa true purpose was to help the lost creation to turn towards its Creator. Hence, Allah the Almighty accepted this prayer of the Holy Prophetsa by making it so that even before a year had elapsed, in Ramadan 9 AH, everyone in Ta’if became a Muslim. (Sharh Zurqani ala Mawahib al-Ladunya, Vol. 4, Dar al-Kotob al-Ilmiyah, Beirut, 1996, pp. 15-18)
Hazrat Musleh-e-Maudra has also mentioned this at one instance. He says:
“The Holy Prophetsa set out for Ta’if, the same city whose residents pelted the Holy Prophetsa with stones and drove him out of their city. The Holy Prophetsa laid siege to this city for some time; however, there were some who advised that there was no need to waste time with this siege. After all, in all of Arabia, what could this one city do alone?
The Holy Prophetsa abandoned the siege, and not long after, the people of Ta’if became Muslims.” (Dibacha Tafsirul Quran, Anwarul-Ulum, Vol. 20, p. 357)
There is also mention about the distribution of spoils from the Battle of Hunain. On 5 Dhu al-Qa’dah, the Holy Prophetsa went from Ta’if to Ji’ranah, where all the slaves and the spoils were gathered.
Upon the instructions of the Holy Prophetsa, the kind treatment of these slaves was such that temporary housing was built for them so that they could remain protected against the severity of the hot and cold weather. (Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, Beirut, 1993, p. 640; Bashmil, Ghazwah Hunain, Nafees Academy, p. 256)
The details of the spoils are as follows: There were six thousand slaves and bondswomen. Arrangements were made for their accommodations. Some narrations also mention that there were 8,000 slaves. It was not like it is in wars nowadays, where already existing houses are destroyed, as is the case these days pertaining to Israel. In fact, the Holy Prophetsa had homes built for the six to eight thousand slaves. There were 24,000 camels in the spoils, more than 40,000 goats and sheep, and 4,000 auqiyah of silver, which is approximately 490 kilograms. The Muslims had never received this much in spoils before.
Even on this occasion, the Holy Prophetsa was so mindful about the moral training of his Companions that before distributing the spoils, he announced, “Aside from the khumus [a fifth of spoils set aside for Allah and His Messengersa], my right is the same as the right which you all have. Eventually, even the khumus will come back to you.” After this, the Holy Prophetsa said, “If anyone has a needle and thread, or something even smaller than that, he should return it. Avoid dishonesty because on the Day of Judgement, this will be a means of shame and a mark of disgrace for the dishonest.” Upon hearing this announcement, one Companion brought a roll of rope made from camel hair and said to the Holy Prophetsa, “O Messengersa of Allah, I had taken a string from the spoils in order to sew a ripped saddle.” Another Companion had taken a needle from the spoils and given it to his wife; upon hearing this announcement, he immediately went to his wife, took the needle from her and returned it to the spoils.
When the Holy Prophetsa started distributing the spoils, he began by uniting hearts in friendship. He first gave spoils to the eminent people of Arabia, those who were honoured and revered amongst their respective tribes. In order to establish bonds of friendship with them, the Holy Prophetsa gave them gifts. To some, he gave a hundred camels, while to others he gave fifty camels, in addition to silver and slaves.
In one book of history, it is recorded that the Holy Prophetsa gave Abu Sufyan bin Harb a hundred camels. When Abu Sufyan presented himself before the Holy Prophetsa, he saw a pile of silver in front of the Holy Prophetsa and said, “O Messengersa of Allah, you have become the wealthiest among the Quraish.” The Holy Prophetsa smiled and instructed that Abu Sufyan should be given 40 auqiyah of silver and a hundred camels. Abu Sufyan said, “Please grant something to my son Yazid as well.” The Holy Prophetsa instructed that he should also be given 40 auqiyah of silver and a hundred camels. This Yazid was Abu Sufyan’s son; the infamous Yazid of that time, who is generally referred to in history, was Abu Sufyan’s grandson, meaning Hazrat Mu’awiyah’s son.
Abu Sufyan said, “O Messengersa of Allah, please also grant something to my other son Mu’awiyah.” The Holy Prophetsa instructed that he, too, should be given 40
auqiyah of silver and a hundred camels. Upon this, Abu Sufyan said, “May my mother and father be sacrificed for you. You are gracious. I have warred against you, and you are indeed a great warrior. Then I formed a treaty with you, and you are indeed a great peace-maker. May Allah grant you the best reward.” (Sharh Zurqani ala Mawahib al-Ladunya, Vol. 4, Dar alKotob al-Ilmiyah, Beirut, 1996, pp. 18-19; Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, Beirut, 1993, p. 396; Da’irah Ma’arif, Vol. 9, Bazm Iqbal, Lahore, p. 289; Bashmil, Ghazwah Hunain, Nafees Academy, pp. 217 and 273-274)
Among the nobles of Mecca, there was also Hakim bin Hizam, who accepted Islam during the Conquest of Mecca. The Holy Prophetsa had announced that whoever entered Hakim bin Hizam’s home would be granted security. He was the son of Hazrat Khadijah’sra brother. The Holy Prophetsa also gave him a hundred camels.
Hakim bin Hizam recounts, “I asked the Holy Prophetsa for a hundred camels, which he granted me. Then, I asked for another hundred camels, and so he granted me another hundred camels. Then the Holy Prophetsa said, ‘O Hakim, this wealth is good and sweet. One who takes it without any greed will find blessings in it. One who takes it with greed will not find any blessings in it; he is like a man who eats but is not satiated. The upper hand (the hand that gives) is better than the lower hand (the hand that receives).”
This guidance of the Holy Prophetsa had such a profound effect that right away, Hakim said, “O Messengersa of Allah, by the One Who sent you with the truth, from today until my dying breath, I will never ask of anyone.” According to some narrations, he returned the two hundred camels which he had asked for and then remained true to his oath for the rest of his life by not asking anyone for anything. In fact, he remained true to his oath to such an extent that during his caliphate, whenever Hazrat Abu Bakr Siddiqra would give some wealth, Hakim would refuse to take it.
Then, Hazrat Umarra, during his caliphate, called Hakim to give him some wealth, as a great deal of wealth would come in as a result of Islam’s victories, and the Caliphs would grant gifts from that wealth to the Companions. However, Hazrat Hakim bin Hizam refused to take it. Upon this, Hazrat Umarra addressed all those who were present and said, “People, bear witness, I gave him his right; however, he refused to take it.” (Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 303-304; Al-Sirah al-Halabiyyah, Vol. 3, Dar al-Kotob al-Ilmiyah, 2002, p. 170; Isabah, Vol. 2, Dar al-Kotob al-Ilmiyah, Beirut, 1995, p. 97)
Among those who benefitted from the forgiveness and bounty of the Holy Prophetsa was a chief of Mecca named Safwan bin Umayyah. This was the very Safwan from whom the Holy Prophetsa had borrowed armour and weapons for the Battle of Hunain, and he had taken part in Hunain while still in a state of disbelief. (Bashmil, Ghazwah Hunain, Nafees Academy, p. 273; Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, Beirut, 1993, p. 316; Da’irah Ma’arif Sirat Muhammad
Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 236)
According to some narrations, Safwan came [to Hunain] with the thought in his heart that “I wish we would be granted the chance to kill Muhammadsa, or that the opposing enemy would defeat the army of Muhammadsa.” (Subul al-Huda wa alRashad, Vol. 5, Dar al-Kotob al-Ilmiyahh, Beirut, 1993, p. 321)
But in this very battle, the state of his heart began changing, and when the time came to distribute the spoils of war, the Holy Prophetsa granted him 100 camels. In fact, according to a narration in Sahih Muslim, he gave him 300 camels. Another narration relates that in those days, the Holy Prophetsa passed by a valley in which the camels and goats from the spoils were gathered, and that valley was filled with those camels and goats. Safwan was astonished at seeing such wealth, upon which the Holy Prophetsa said, “O Abu Wahb (this was Safwan’s filial appellation), has this valley astonished you?” He replied, “Yes.” The Holy Prophetsa said, “All this wealth is yours, take it.” Safwan immediately said, “I bear witness that you are the Messengersa of Allah, for only a prophet could gift in such a manner.”
According to another narration, Safwan bin Umayyah himself states, “The Holy Prophetsa continually bestowed the spoils of Hunain upon me, due to which, though I previously disliked the Holy Prophetsa more than all of creation, he then became more beloved to me than all of creation.”
In short, the Holy Prophetsa continued to gift various Arab chiefs, who reportedly numbered more than 50. (Sahih Muslim, Kitab al-fada’il, Bab fi sakha’ih, Hadith 2313; Sharh Zurqani ala Mawahib al-Ladunya, Vol. 4, Dar al-Kotob al-Ilmiyah, 1996, p. 21; Subul al-Huda wa al-Rashad, Vol. 5, Dar alKotob al-Ilmiyah, 1993, p. 396)
Thereafter, the Holy Prophetsa commanded Hazrat Zaid bin Thabitra to call the remaining people, and he divided the spoils among them. Each person’s share consisted of four camels or 40 goats, and thus he distributed the spoils among the people, which was by far the largest booty up to that time. (Sharh Zurqani ala Mawahib al-Ladunya, Vol. 4, Dar al-Kotob al-Ilmiyah, 1996, p. 21; Bashmi, Ghazwah Hunain, Nafees Academy, p. 270; Da’irah Ma’rif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 289 and 323)
This aspect of the Holy Prophet’ssa life is worthy of note, because opponents raise the allegation against him and his battles, saying that the Muslims initiated these wars because they were poor and deprived of wealth. If there had been even the slightest truth in this claim, the distribution of spoils from the battle of Hunain would have taken a different form, but we observe that a heavy portion of the spoils was given to soften the hearts of non-Muslims. (Taken from Sirat al-Nabi by Shibli Nu’mani, Vol. 1, p. 396, Vol. 4, p. 247, Maktabah Islamiyah, 2012)
It was given to the leaders of the Quraish. In fact, according to some narrations, the entirety of the wealth was distributed among others, although there may have been other factors. However, the world witnessed that the Holy Prophetsa kept nothing for himself; rather, according to some narrations, the details of which will follow, he did not give
to his devoted, loyal Companions, i.e., the Ansar of Medina, from these spoils. The Holy Prophetsa explained a wisdom behind giving wealth to the Quraish, stating,
“I am gifting to the Quraish in order to reconcile their hearts, for it has not been long since they broke away from disbelief” thus their faith was not yet firmly established.
(Sahih al-Bukhari, Kitab fardi l-khumus, Bab ma kana n-nabiyyusa yu’ti l-mu’allafata qulubuhum…, Hadith 3146)
There is another narration in Bukhari in which he states:
“The era of the Quraish’s disbelief, ignorance and calamity has just passed recently; my purpose is to make up for their loss and to reconcile their hearts.” (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati t-ta’if, Hadith 4334)
Thereafter, the blessed effects of this wise distribution and bounty were witnessed, so that to those who were earlier thirsty for his blood, the Holy Prophetsa became the most superior and beloved to them in the entire world. Those who had previously risked their own lives to extinguish Islam now became ready to sacrifice their lives for the protection of Islam and the Holy Prophetsa And many among them later attained martyrdom in Islamic campaigns, and in all cases, their Islam proved to be an excellent Islam. (Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 298-299)
On this occasion, some hypocrites objected to the distribution of the spoils, behaving disrespectfully and impudently. They accused the Holy Prophetsa, saying that he – God forbid – had not acted with justice and fairness and did not act in accordance with the will of God. When the Holy Prophetsa heard this, his blessed face became red, and he said, “If Allah and his Messenger will not act fairly, then who will act with justice and fairness?” He then added, “May Allah have mercy on my brother Mosesas; he was afflicted with even greater trials and torment, and he exercised patience.”
Similarly, another man whose name was Dhu al-Khuwaisirah stood beside the Holy Prophetsa and began saying, “O Muhammadsa, I have seen what you did today.” The Holy Prophetsa asked, “Really? What did you see?” He replied, “You have not acted justly.” The Holy Prophetsa said, “Woe be to you; if I do not possess justice, then who possesses it?” Upon hearing this, Hazrat Umarra and Hazrat Khalid bin Walidra stood up and said, “If you permit, we will behead him.” The Holy Prophetsa replied, “No. Perhaps this man offers prayers.”
This was not a certainty, but on the suspicion alone that he might offer prayers, the Holy Prophetsa said that he could not agree to his being killed. Yet, observe the behaviour of today’s Muslims. Upon this, Hazrat Khalidra said, “Can a person who prays say such things without harbouring them in his heart?” The Holy Prophetsa answered, “Khalid, I have not been commanded to cut open people’s hearts or tear open their chests to see what is within.”
The Holy Prophetsa further said, “This man and his companions will recite the Quran, but it will not move past their throats (their faith is merely upon the surface), and they will leave the religion like an arrow passes through an animal without leaving any trace of blood. In comparison to their prayer and fasting, you will regard your own prayer and fasting as inferior.” Meaning they will apparently be those who offer long and regular prayers, and they will be strict in fasting. (Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, Beirut, 1993, pp. 404-405; Al-Sirah al-Halabiyyah, Vol. 3, Dar al-Kotob al-Ilmiyah, Beirut, 2002, pp. 173174)
We observe that these are the very actions of many Muslims today, and especially the so-called “scholars”. The Holy Prophetsa had already prophesied this.
Commentators state that this man was later among the founders of the disorder of the Khawarij. This group appeared in the time of Hazrat Alira, and Hazrat Alira undertook jihad against them. They turned out to be exactly as the Holy Prophetsa had described each of them. (Taken from Umdah al-Qari, Vol. 15, Dar Ihyah alTurath, 2003, p. 345; Irshad al-Sari li Sharh Sahih al-Bukhari, Vol. 6, Dar al-Fikr, 2010, p. 159)
Hazrat Musleh-e-Maudra states:
“A person named Dhu al-Khuwaisirah came to the Holy Prophetsa and said, ‘O Muhammad, I saw what you have done today.’ He asked, ‘What did you see?’ He said, ‘I have seen that you acted unjustly and did not act with fairness’ (God forbid). The Holy Prophetsa stated, ‘Woe be unto you; if I have not acted with justice, then who else in the world would act justly?’ At that time, the Companions stood up out of passion and zeal, and when the man left the mosque, some among them said, ‘O Messengersa of Allah, this man is deserving of execution; will you allow us to kill him?’ (People today are very vocal about “dishonouring the Prophetsa.”) However, they should take note of this example: The Holy Prophetsa stated, ‘If this man abides by the law, how can we kill him?’ (Meaning if he is abiding by our laws, then that’s fine, there is no need to kill him.) The Companions said, ‘O Messengersa of Allah, a person outwardly does one thing while there is something else in his heart; does such a person not deserve punishment?’ The Holy Prophetsa said, ‘God has not commanded me to deal with people according to their internal thoughts. I have been commanded to deal with people according to what they present outwardly.’ Then the Holy Prophetsa said, ‘This man and his companions will one day rebel against Islam.’ (He said that he would not punish them at that very instance; rather, they would receive their punishment when they rebelled.) Thus, in the time of Hazrat Alira, this man and his tribesmen became the leaders of the rebels who rose against Hazrat Alira, and they are known to this day as the Khawarij.” (Dibacha Tafsirul Quran, Anwarul-Ulum, Vol. 20, p. 358)
The rest will continue later, insha-Allah
(Official Urdu transcript published in the Daily Al Fazl International, 10 October 2025, pp. 2-7. Translated by The Review of Religions.)
