Courageously teach and defend your faith: Nasirat and Lajna
amila from Belgium have honour of a mulaqat with Huzoor
Islamabad, Tilford, UK, 11 May 2025: A group of Nasirat-ul-Ahmadiyya and Lajna amila members from Belgium had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad, Tilford, UK.
The mulaqat commenced as Huzooraa graced the meeting with his presence, extending greetings and taking his seat. Hazrat Amirul Momineenaa then addressed Maryam Afzal Sahiba, Sadr Lajna Imaillah Belgium. Sadr Sahiba provided a brief introduction of the attending group. She also conveyed condolences on behalf of the Lajna Imaillah of Belgium upon the recent demise of Syed Mir Mahmood Ahmad Sahib. Following this, she sought permission for the attendees to pose questions to Huzooraa, which was graciously granted.
Guidance on language prioritisation for Jamaat events in Belgium
The first questioner sought guidance on language management for live Jamaat programmes, such as lectures or classes, in Belgium, where Dutch, French and German are spoken. She enquired which language should be prioritised alongside Urdu and how to manage translations for three or four languages simultaneously during live events.
Huzooraa enquired about the number of Lajna members in the German-speaking region, learning there were only two nasirat present there. Huzooraa observed that German is primarily spoken near the German border. He advised that Belgium’s main languages are Flemish (Dutch) and French. When events are held in the Flemish region, the translation should be provided
in Flemish alongside Urdu. He noted that regions are generally demarcated and French speakers in Flemish areas usually understand enough Flemish and vice versa for Flemish speakers in French areas. Therefore, Huzooraa guided that translations should primarily be in Flemish in the Flemish region and French in the French region, alongside Urdu. He indicated that managing two languages should suffice and that creating unnecessary complexities should be avoided.
Enhancing the appeal of Jamaat literature for younger generations
A question was raised regarding how to make Jamaat literature more engaging for the new generation, particularly for nasirat and young Lajna who may not be proficient in Urdu.
Huzooraa provided comprehensive guidance on this matter. He suggested focusing on contemporary issues and frequently asked questions that require understanding, especially religious questions pertinent to women and girls. Topics could also include the existence of God Almighty, aspects of the life of the Holy Prophet Muhammadsa, the lives of the female Companions, matters concerning the Promised Messiahas and explanations provided by the various Khulafa at different times, or by Huzooraa himself.
Huzooraa advised that Lajna Imaillah should compile these selected questions and answers into booklets, books, or diaries. These compilations should then be translated into French and Flemish and printed as small textbooks. He emphasised that this is a task for Lajna, noting that
there are many educated young women with fertile minds who can undertake this work. It is not necessary to translate all books immediately. The focus should be on addressing the current local issues and fundamental needs, such as the existence of God, the truth of the Holy Prophetsa and his status as Khatam an-Nabiyyin, other Islamic issues, women’s rights in Islam as elucidated by the Holy Prophetsa and the Promised Messiahas. Huzooraa mentioned that he has delivered many addresses on women’s rights,
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Brief sunnahs
before Fajr
Hazrat Aishahra relates: “The Prophetsa used to pray the two rak’ahs that precede the Fajr prayer so lightly that I would wonder to myself, ‘Did he even recite Surah al-Fatihah? [I.e., the two raka‘ahs were so concise that it felt almost imperceptible.]’”
(Sahih al-Bukhari, Kitab at-tahajjud, Bab ma yuqra’u fi rak`atay al-fajr, Hadith 1165)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
The Truthful Are Graced with Insights of the Holy Quran
In short, the second excellence alluded to in ��ﻴﻠ�
is that of the Truthful. When a person attains to this excellence, the divine verities and insights of the Holy Quran are disclosed to them. However, this grace and bounty also comes through divine support. It is my belief that without the support and grace of God Almighty, one cannot so much as move their finger. It is, however, the responsi- bility of man to strive and make an effort insofar as possible, and he should seek this ability to do so from God as well. He should never lose hope in God, because a believer never loses hope. In this respect, God Almighty states Himself:
This means, only disbelievers despair of the mercy of Allah Almighty. Despair is a most wretched thing. In actuality, a person who loses hope in God Almighty is one who thinks ill of Him.
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim
23 May
23 May 1948: The first bai‘at in France took place on this day. An educated lady, Madame Magraerite Demagany, who was given the Islamic name Aisha, accepted Islam Ahmadiyyat. She helped with the mission in tabligh and translation works. (Tarikh-e-Ahmadiyyat, Vol. 11, p. 24)
23 May 1970: On this day, Hazrat Khalifatul Masih IIIrh inaugurated the newly-built Mahmood Hall at the London Mission. This building consisted of a hall, offices and three
24 May
24 May 1908: According to the Badr of this day, during the last journey of the Promised Messiahas to Lahore, Sir Mian Fazl-i-Husain had a meeting with Huzooras. There were two other lawyers with him on this occasion.
For more details of his meetings with the Promised Messiahas, see “Coming from every distant track: Sir Mian Fazl-i-Husain meets with the Promised Messiah”, at alhakam.org (18 March 2022, pp. 12-13).
residential flats for missionaries. Huzoor of this building during his previous European tour on 30 July 1967. Its expenses were provided by Hazrat Sir Chaudhry Muhammad Zafrulla Khan something that became openly known only after his demise. (Tarikh-e, Vol. 26, p. 75)
Hindus. His topic was, “
(Tarikh-e-Ahmadiyyat
24 May 1932: On this day, Hazrat Mir Muhammad Ishaqra read out his research paper in Lahore during a session arranged by Sanatana Dharma Is religion an obstacle to a nation’s development?” , Vol. 6, p. 88)
On this day, the
followers for the last time. Availing the moment, Hazrat Chaudhry Jahan from Mangat, Gujranwala (now district Hafizabad), held the hand of and pledged ]. He was the last fortunate person to enter the fold in this way during , Vol. 2,
Khan the Promised Messiah allegiance [ of Ahmadiyyat at the hand of the Promised Messiah his life. (Tarikh-e-Ahmadiyyat p. 532)
Khalifatul Masih V
Nur Mosque. Huzoor
25 May 2013: On this day, Hazrat was visited by the Mayor of Calgary, Naheed Nenshi, and various other dignitaries at the Baitun also answered questions during a media conference. (“Calgary Mayor comes to meet Head www.
of Ahmadiyya Muslim Jamaat”, pressahmadiyya.com)
26 May
26 May 1926: On this day, the publication of the Ahmadiyya Gazette started from Qadian, which continued regularly for a few years. The purpose was to inform members of the Jamaat about the activities of different departments and anjumans of the Jamaat. Its first editor was Hazrat Qazi Muhammad Zuhooruddin Akmalra. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 557)
26 May 2014: The 6th Masroor International Cricket Tournament concluded on this day. The highlight of the tournament was the presence of Hazrat Khalifatul Masih Vaa at the final. (“Masroor International Cricket Tournament 2014 Trophy to be Shared by Canada and England” at www. pressahmadiyya.com)
27 May
27 May 1908: On this day, Hazrat Hakeem Maulvi Noor-ud-Dinra was elected as Khalifatul Masih I. He addressed the Ahmadis before accepting their bai‘at. Afterwards, he led the funeral prayer of the Promised Messiahas and the burial was completed under his guidance. All Ahmadis offered allegiance to him by way of a bai‘at and the Jamaat was again united under one hand to spread the message of Islam. (Tarikhe-Ahmadiyyat, Vol. 2, p. 557)
27 May 2008: On this day, upon the completion of 100 years of Khilafate-Ahmadiyya, Hazrat Khalifatul Masih Vaa delivered an address at London’s ExCel Centre. (“Ahmadiyya Muslim
Jamaat
Ishaq
Khilafat Centenary Jalsa held at Excel Centre on 27th May, 2008”, www. reviewofreligions.org)
28 May
28 May 1953: On this day, Hazrat Mirza Sharif Ahmad Sahibra and Hazrat Hafiz Mirza Nasir Ahmad Sahibrh were released from jail after being unjustly imprisoned for two months due to their faith in Islam Ahmadiyyat. (Tarikh-e-Ahmadiyyat, Vol. 15, p. 254)
28 May 2010: On this day, two Ahmadi mosques in Lahore, Pakistan, were attacked during the Friday prayer.
To read more on this topic, see: ‘‘28 May: Yaum-e-Takbir and the Lahore Martyrs’’ at www.alhakam.org (22 May 2020, p. 32)
29 May
29 May 1898: The Promised Messiahas received reports about the activities of some of his followers and Huzooras did not find the standard of their worship and traits, etc. up to the standard he desired. In response, the Promised Messiahas wrote and published a lengthy announcement on this day, which was, in essence, the summary of the ten conditions of bai‘at and the contents of Our Teaching. (Majmu‘ah-e-Ishtiharat, 2019, Vol. 2, pp. 433-436)
29 May 1974: On this day, at the railway station in Rabwah, the headquarters of the Ahmadiyya Community in Pakistan, students from Nishtar Medical College, Multan, orchestrated a riot as part of a planned conspiracy. This incident then served as a pretext for unleashing a series of violent pogroms against unarmed and innocent Ahmadis across Pakistan. This wave of violence, which lasted for nearly a year, forced the Ahmadis to endure severe sacrifices, both in terms of lives and property. (Silsila Ahmadiyya, Vol. 3, p. 279)
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citing Quranic verses, ahadith and historical accounts, which could be translated. He also referred to the writings of the other Khulafa Compiling these into small booklets would address approximately eighty per cent of the questions raised by the younger generation. Huzooraa encouraged the Lajna to apply their minds and work diligently on this.
Supporting nasirat students in Belgium’s diverse educational systems
Further guidance was sought on how Lajna Imaillah could better support nasirat students, considering Belgium has three distinct educational systems corresponding to its German, French and Flemish regions.
Huzooraa reiterated that the Germanspeaking area has a very small Jamaat presence, primarily near Aachen. The main Jamaat population resides in areas where Flemish and French are spoken. He noted that some literature is already available; for instance, material published by the Jamaat in the Netherlands could be adapted with minor adjustments for the Flemishspeaking members. French literature is also available and can be similarly adapted.
Huzooraa advised that if there are specific contemporary local issues, the Lajna office-bearers should identify them and find answers. He emphasised that answers to all questions can be found within the Jamaat resources, but it requires effort. Office-bearers are appointed to undertake this hard work, not to expect ready-made solutions. Their role is to research, prepare and provide answers to the members.
Understanding Islamic injunctions regarding stipulations and wagers
A nasirah enquired about the wisdom behind the Islamic prohibition concerning what is called “�� ط�” (making stipulations, conditions, or wagers and bets) in Urdu.
Huzooraa initially sought clarification on the specific type of “ط�” being questioned, thereby indicating that the term encompasses a variety of meanings. He then proceeded to elucidate the kinds of stipulations that are considered impermissible within Islamic teachings.
Firstly, Huzooraa explained that any “ط�” which constitutes gambling is unequivocally forbidden. This includes scenarios where money or items of value are staked on an uncertain outcome, resulting in one party’s gain being contingent upon another’s loss – for instance, an agreement such as, “If I win, you will pay me a specified sum, and if you emerge victorious, I shall pay you that sum or a penalty.” Such practices are deemed incorrect.
Secondly, another form of prohibited “ط�” pertains to making definitive and unconditional declarations about future occurrences. An example would be asserting with absolute certainty, “This will unquestionably happen.” Such pronouncements are discouraged because the true knowledge of future events rests exclusively with Allah the Exalted. Huzooraa highlighted that the Holy Quran directs believers to preface any statement regarding future intentions or events with the phrase “Insha-Allah” (if Allah wills) and to engage in the remembrance of Allah. (Surah alKahf, 18:24-25)
In contrast to these prohibitions, Huzooraa clarified that not all conditional arrangements fall under this restriction. A “ط�” in the context of establishing a condition for receiving an incentive or a reward upon the successful completion of a commendable act is entirely permissible. He illustrated this with the example of a mother promising her child a reward conditional upon the memorisation of specific Quranic verses. Such a condition serves as a means of encouragement [targhib] and motivation towards virtuous deeds. This type of conditional offer, aimed at fostering positive actions, is not the kind of “ط�” that Islam disallows.
Therefore, the prohibition is primarily applicable to stipulations that involve elements of gambling or an arrogant claim to possess foreknowledge of events, as human beings do not have access to the knowledge of the Unseen.
Ensuring authenticity and addressing previously answered questions
During the mulaqat, in response to a question, Huzooraa enquired from the questioner whether the query was her own or if it had been provided to her by the Lajna. Upon learning it was provided by the Lajna, Huzooraa advised that previously given answers should not be repeatedly presented to children merely for the sake of filling a slot. He also stressed that girls should be allowed to write and ask their own questions, so that answers can be tailored to their specific understanding and mindset. He further instructed that it is the responsibility of the Lajna administration to find and provide previously given answers to the girls so they are aware of them and do not bring forward the same queries repeatedly.
Navigating social media usage and guiding peers
A young nasirah asked for advice on how to stay away from excessive use of social media platforms like TikTok and Snapchat, which are prevalent among her classmates and how to guide her peers in this regard.
Huzooraa advised her to inform her classmates that she prioritises her studies and chooses not to spend time on social media viewing frivolous content. Instead, she should explain that she uses her time to gain religious knowledge and focus on her academic work. She can encourage her peers to also save their time, abandon pointless activities and organise their schedules to include schoolwork, religious learning and sports for physical health. By her example of being well-adjusted and knowledgeable without constant social media engagement, she can demonstrate that it is not essential.
Huzooraa added that if the internet or television is used to watch beneficial programmes for acquiring knowledge, it is permissible. However, constantly wasting time on it is not good. It is better to use that time for religious learning and studies.
Supplication upon first sighting the Ka’bah
A question was posed regarding the acceptance of prayers made upon the first sight of the Holy Ka’bah and what specific supplication should be offered at that
moment.
Huzooraa explained that the prayer offered should be what comes to one’s heart at that instant. He mentioned that Hazrat Khalifatul Masih Ira wrote that he had prayed, “O Allah, accept whatever prayer I make.” (Khutbat-e-Mahmud, V. 15, p. 533) This, Huzooraa noted, is a very comprehensive prayer. True prayer emanates from the heart; merely uttering memorised words does not constitute true prayer. Prayer is that which reflects the heart’s emotions. When a prayer comes from the heart, with genuine feelings, focused attention and perhaps tears, then Allah the Exalted listens. Therefore, one should pray what is truly in their heart and this will differ from person to person.
Huzooraa added that our general prayers are for Allah to grant wisdom and understanding to people worldwide, for them to turn towards Him, believe in Him, worship Him and for Islam to spread globally. When one approaches the Ka’bah with these sentiments, the first prayer that naturally arises would be for Allah to grant Islam supremacy.
The wisdom behind ‘Allahu Akbar’ in salat and its omission after ruku‘
A nasirah enquired about the wisdom in saying “Allahu Akbar” (Allah is the Greatest) before most movements in salat, but not after rising from ruku‘ (bowing).
Huzooraa explained that this is the method taught by Allah the Exalted through the Holy Prophet Muhammadsa With each takbir, the greatness of Allah is proclaimed. When one says “Sami‘allahu li mun hamidah” (Allah hears and accepts the prayer of the one who praises Him) after rising from ruku‘, this too is a declaration of Allah’s sanctity and praise. First, one bows before Allah and then, upon rising, affirms that Allah listens to those who praise Him. Thus, the glorification and greatness of Allah are being expressed here as well.
Huzooraa stated that Allah has taught us these specific supplications for different postures in salat. Upon rising from ruku‘, the believer acknowledges having bowed before Allah, proclaims His name and His sanctity, affirming that Allah hears those who praise Him and counts oneself among them by saying “Rabbana wa laka l-hamd” (Our Lord and to You belongs all praise). This method of prayer, as taught by the Holy Prophetsa, is excellent. Though the words may differ, the objective remains the same: to express Allah’s holiness and majesty.
Differences in Quranic translations regarding Hazrat Isaas
A question arose concerning the differences between Ahmadi and non-Ahmadi translations of the Holy Quran, particularly regarding the events of Hazrat Isaas (Jesus), where some translations state that Hazrat Isaas was raised to heaven alive.
Huzooraa explained that many early, prominent non-Ahmadi Muslim scholars interpreted these verses in the same way that Ahmadis do. When Allah the Exalted states, “I will exalt thee to Myself” (Surah Aal-e‘Imran, Ch.3: V.56), it signifies an elevation in rank and status. No one can ascend to heaven with their physical body, as the Holy
Continued on page 5
Ahmadi Muslim martyred in Karachi, Pakistan
During his Friday sermon, delivered on 16 May 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, said:
“The second mention, as I stated, is of an Ahmadi who recently passed away whilst held captive: Dr Tahir Mahmood Sahib of Karachi, son of Ghulam Rasul Sahib.
نَوۡعُجِرٰ
“[‘Surely, to Allah we belong and to Him shall we return.’]
“He was 71 years old at the time of his demise. According to the details, the late Dr Tahir Mahmood Sahib, local president of the Community in Malir Colony, Karachi along with two others, Ijaz Hussain Sahib and Ayyaz Hussain Sahib, had charges laid against them by the police and were arrested for the way their mosque in Malir Colony, Karachi was built and for the Friday prayers being offered
there. He posted bail before being imprisoned; however, his bail was later revoked, and they were imprisoned. During this time, when he was in court for his bail hearing, a mob of opponents and opposing lawyers attacked him and inflicted violence upon him. They threatened him with severe consequences; in fact, one police officer told the mob to shoot him. He also suffered brutality at the police station. He was being forced to speak ill of the Promised Messiahas and the Khulafa; however, he remained resolute and showed steadfastness. Thereafter, he was sentenced and sent to jail. He remained in jail for two months. A few days before his demise, he began feeling unwell in jail due to a kidney infection. He was then taken to a hospital, but after a few days, he passed away.
“[‘Surely, to Allah we belong and to Him shall we return.’]
“Verily to Allah we belong and to Him shall we return.” At the time of his demise, even in the hospital, he was kept in shackles. It is possible that his demise was a result of the cruelties he faced, which would have resulted in internal injuries. It is possible that this became the ultimate cause [for his death]. He handled the difficulties of imprisonment in this way: he was beaten in front of the court. This is all evidence that in this way he had attained the rank of martyrdom, and he will be counted among the martyrs. [...]”
Huzooraa prayed:
“May Allah the Almighty grant mercy and forgiveness to the deceased, elevate his station and enable his children to follow in his footsteps. The funeral prayer will take place after the Friday prayer.”
Muslims, Christians and Jews celebrated in fraternity their religious festivals
Marwan Sarwar Gill
Missionary, Argentina
Within the framework of the culmination of the Islamic fasting month (Ramadan) and, at the same time, on the eve of Pesach and Easter, representatives of the three Abrahamic religions, Judaism, Christianity and Islam, gathered at the headquarters of the Ahmadiyya Muslim Community Argentina to celebrate their festivities in brotherhood.
The event, designed as a space for reflection for the promotion of peace within a framework of international and national tensions, was attended by the Secretary of Worship and Civilisation of the Nation, the new President of the Conference of Catholic Bishops in Argentina, and other important religious representatives of the Christian and Jewish faith groups.
The religious representatives highlighted the harmonious inter-religious coexistence in Argentina, which is a result of the valuable contributions of the various communities and religious leaders. It was emphasised that social peace in a society is built by all and requires a joint and constant effort. Although there is still much to do and improve, it is essential to underline that, unlike Argentina, there are many other parts of the world where religious representatives are unable to sit at the same table due to their theological and religious differences. Above all, the war in the Middle East and the humanitarian suffering in Gaza have globally provoked unprecedented fissures
and polarisations between communities.
Chief Rabbi Isaac Sacca expressed his feelings about the encounter:
“With great affection and hospitality, we were received by the Ahmadiyya Muslim Community, where, on the occasion of the end of Ramadan, they invited religious leaders for a dialogue that deepened the peace and dialogue already existing in Argentina among monotheistic religions. At the time of Pesach, which we commemorate as freedom as a supreme and fundamental value of society and a natural right of all human beings, this meeting promotes freedom and avoids authoritarianism that usually threatens peoples, it was a true meeting for freedom and peace.”
On the other hand, Bishop Marcelo Colombo summarised the spirit of the gathering in this way:
“We lived a true meeting of fraternity, listening and dialogue among leaders of different religions and Christian confessions. In the context of the great religious feasts, we emphasise the value of coming together as a sign of unity in the face of a world marked by division. We renew our common commitment to peace, freedom and closeness to the most vulnerable. May this shared gesture inspire us to be present with the same spirit at every table, especially at the tables of those most in need. May this Easter that we Christians are about to celebrate be a time of profound renewal of the work for peace and fraternity.”
Agustín Caulo, National Sub-secretary of Worship and Civilisation, highlighted:
Jamaat-e-Ahmadiyya South Africa holds its 57th Jalsa Salana
Mohsin Jowaheer
Missionary-in-Charge, Jamaat South Africa
Jamaat-e-Ahmadiyya South Africa held its 57th Jalsa Salana on 25-27 April 2025. The theme of this year’s Jalsa was “A Pathway to Spiritual Rejuvenation”. Amir Sahib Jamaat Mauritius also attended as the chief guest.
During all three blessed days of Jalsa, members attended the Tahajjud prayer, followed by the Fajr prayer and listened to dars afterwards. This was followed by breakfast.
After the Jumuah prayer on the first day, members listened to the live Friday sermon of Hazrat Khalifatul Masih Vaa, via MTA. After the flag-hoisting ceremony, my humble
“Once again, from the Secretariat of Worship and Civilisation, we celebrate that the representatives of different [faiths] professed in the country can meet to dialogue. On this occasion, at the request of the Ahmadiyya Muslim Community of Argentina, through the generous invitation of its president, Imam Marwan Gill. We understand that meetings such as these, which have been commonplace in the country for some time now, must continue to set the course for Argentina in terms of interfaith dialogue and thus show the world that peaceful and friendly coexistence is possible.”
self read out Huzoor’saa special message. The Jalsa featured inspiring speeches on various topics such as “The Holy Quran”, “The Holy Prophetsa”, “Teachings and Practices of the Promised Messiahas” and “A Pathway to Spiritual Rejuvenation”.
Mr Dan Plato, a longstanding friend of the Jamaat, was the ex-mayor of the city of Cape Town and also shared a few words. Berry Behr, who was the president of CTII (Cape Town InterFaith Initiative), attended as well. For the first time, we had a guest from Namibia also. This was his first interaction with the Jamaat. He was deeply impressed with the Jamaat and, before embarking on his 30-hour journey back home to Mariental, accepted Ahmadiyyat and took the bai‘at
Tabligh day held in Bouake, Ivory Coast
Tabinda Bushra Ivory Coast
On 20 April 2025, Lajna Imaillah of Bouake Region, Ivory Coast, organised a Tabligh Day. Members went door to door to distribute fliers and pamphlets. Furthermore, they distributed the fliers publicly on the road, in markets, restaurants and the amusement park. More than 300 flyers and pamphlets in the French language were distributed on various topics such as “Messiah has Come”, “World Crisis and Pathway to Peace” and “No to a Third World War”.
Quran elsewhere states that no human can go to heaven alive in a physical body.
Huzooraa pointed out the inconsistency in believing that while the Holy Prophet Muhammadsa, the greatest and most beloved Prophet of Allah, was not raised to heaven with his human body, Hazrat Isaas was and has remained there for 2000 years. This is despite the Holy Quran mentioning that Hazrat Isaas and his mother used to eat food, implying their mortal nature. (Surah al-Ma’idah, Ch.5: V.76) These are points that require understanding.
He further stated that many nonAhmadi scholars from before the time of the Promised Messiahas understood this and translated the verses as Ahmadis do. This interpretation is not exclusive to Ahmadis; Ahmadiyya literature contains references from these earlier scholars. Allah the Exalted does not take any human being to heaven alive with their physical body. He has decreed that humans will live on this earth, die on this earth and be buried here. (Surah al-A‘raf, Ch.7: V.26) In this respect, Hazrat Isaas was not an exception. Huzooraa mentioned that even some non-Ahmadis now concede this point or try to evade the discussion. If Hazrat Isaas was to return after a thousand years, why has he not come yet? When asked this, they often give evasive answers. Christians also hold similar beliefs about Jesus’sas physical ascension.
Huzooraa advised referring to the commentaries [tafasir] of earlier scholars, which often align with the Ahmadi perspective, with only minor differences in some aspects. He suggested asking non-Ahmadis for the reasoning behind their interpretation. Huzooraa reminded the audience that the Promised Messiahas presented 30 Quranic verses proving the death of Hazrat Isaas and questioned how others would respond to this extensive evidence.
Discouraging sleepovers for children
Guidance was sought on the practice of children having sleepovers at friends’ houses. The questioner asked how to explain to friends, whose families permit sleepovers, why they themselves do not participate.
Huzooraa advised that if a friend comes
for a sleepover at one’s house and any mishap or incident occurs, the blame would fall on the host family. Therefore, it is better to tell friends to sleep at their own homes, as it is best for everyone to be in their respective houses at night. Similarly, if one goes for a sleepover elsewhere and an incident occurs, it would cause distress to their own parents. If someone else’s child is staying over and an incident happens at the host’s home, the guest’s parents would raise concerns. To avoid such situations, it is better to refrain from sleepovers.
Huzooraa further remarked that in current times, many inappropriate things can happen. Thus, it is preferable not to have sleepovers. Children should stay in their own homes with their parents. He questioned the necessity or desire for sleepovers, suggesting that if they wish to spend time together and have fun, they should ask their parents and all siblings could go out together, book a chalet or a hut at a recreational spot and enjoy themselves there. What is to be gained from sleeping over at others’ houses except perhaps engaging in futile talk? It is better not to have sleepovers and to encourage others to also stay in their own homes.
If they wish to spend the day together, they can do so at each other’s houses; that is sufficient for playing and interaction. Huzooraa questioned if any significant lesson is learned by sleeping over.
He advised telling the friend that they should sleep at their respective homes. Otherwise, what would they do at night? They might stay awake, miss their prayers, not wake up for Fajr prayer and no one would wake them. An Ahmadi Muslim has a duty to offer prayers on time and to sleep after offering prayers. By going for sleepovers, they might neglect their prayers. It is better to say that one is happy to spend the day with them but prefers not to stay overnight, without needing to mention their parents’ instructions specifically.
The significance of the seven circuits [tawaf] around the Ka’bah
A nasirah enquired about the reason for performing seven circuits around the Holy Ka’bah.
Huzooraa explained that the Holy Prophetsa performed tawaf as commanded by Allah the Exalted and the Holy Quran also enjoins it. Regarding sa‘i between Safa
and Marwah, it commemorates Hazrat Hajirah’sra running between the two hills and thus that sunnah is followed. Allah the Exalted has prescribed a method of worship; by performing these rites, one demonstrates restlessness and supplication for the sake of Allah.
Similarly, circumambulating the Ka’bah seven times is a prescribed act of worship. Allah the Exalted has placed a blessing in the number seven. This means that if one performs this act of worship in the prescribed manner, Allah the Exalted will accept it. We follow the method that Allah the Exalted has taught and which the Holy Prophetsa demonstrated through his practice; therein lies the blessing.
Huzooraa added, by way of analogy, that one might then ask why we offer five daily prayers, especially when fifty were initially enjoined. If fifty prayers were still obligatory, how would one manage schooling and studies? Allah the Exalted has explained certain matters with great wisdom and we should adhere to them.
The re-creation of the world after the Day of Judgement
A question was asked whether Allah the Exalted will create the world anew after the Day of Judgement or if people will remain in Heaven and Hell eternally.
Huzooraa clarified that Allah the Exalted will not send the same people back. He has no shortage of souls to necessitate sending the same individuals again. Allah the Exalted states that the world will eventually collapse into what science terms a ‘black hole’ when Qiyamah occurs. Then, just as the universe was formed through a ‘Big Bang,’ another such event will take place and a new world will be created. How it will be formed is best known to Allah the Exalted and we do not have knowledge of its specifics.
The Holy Quran states that Allah will ‘roll up’ the universe, which corresponds to the scientific concept of a black hole. Then it states He will establish the earth anew, akin to the Big Bang theory. Allah the Exalted will create it and only He knows who its inhabitants will be. The people of the current world will have ended; they will not return to this world. Those who die are gone from this worldly existence.
Concluding remarks and directives to Lajna Imaillah Belgium
Following the question-and-answer session, Huzooraa graciously distributed pens as gifts among the attending nasirat
Thereafter, Huzooraa provided specific guidance to Sadr Lajna Imaillah Belgium. He advised, “You should conduct more tarbiyati courses there [in Belgium]. Teach the people. Your emphasis is often on grand issues [...] you should also explain smaller, everyday issues and aspects of moral training.” He further instructed, “The questions raised by these [girls], prepare their answers with the help of the missionaries, write them down and, as I mentioned, compile a small booklet.”
Sadr Sahiba Lajna submitted that, in view of the prevailing circumstances in Belgium, they had received advice to curtail some of their educational activities.
Hazrat Khalifatul Masih Vaa reassured her, stating that there was no need for apprehension or to reduce such activities. He explained that Lajna Imaillah was not operating a madrassa or full-time religious seminary but rather conducting brief classes over the weekends, an activity for which there was no legal prohibition, and therefore, they should continue. Huzooraa affirmed that their literature did not contain any teachings of terrorism; on the contrary, it solely promoted the worship of the One God and imparted the true teachings of Islam.
Consequently, Hazrat Amirul Momineenaa guided that unless a formal, direct order was issued by the government requiring them to cease, they should not halt their educational programmes. He further advised that they should be prepared to present their position clearly and assert their right to conduct such peaceful activities through appropriate and lawful channels. Huzooraa questioned the necessity for timidity or for retreating at every perceived challenge. He encouraged the Lajna members that if their men were displaying a lack of resolve, then it was upon the women to cultivate and exhibit courage in upholding their principles within the bounds of the law.
Huzooraa then sought leave and the blessed mulaqat came to its conclusion.
(Summary prepared by Al Hakam)
Continued from page 3
Remembering
Mir Mahmood Ahmad Nasir Sahib
“Theirs not to reason why; Theirs but to do and die!”
Asif M Basit
Ahmadiyya Archive & Research Centre
To write about a personality as grand as Mir Mahmood Ahmad Nasir Sahib is truly a case of a small mouth attempting grand utterance. Had this beloved and respected elder been alive today, he would have sternly stopped me from writing this piece about him; just as he would try and stop me from many things.
For instance, whenever I requested him to grace a programme for MTA, the words would barely leave my lips when, in his distinctive manner – laced with the sweetness of affection and the flavour of elderly kindness – he would immediately say, “No, no. I won’t come. Invite someone else. Do whatever you wish. I won’t participate in your programme.”
Then I would seek permission from Hazrat Sahib and inform him that Hazrat Sahib had graciously permitted him to attend the programme. At this, he would never argue further. He would gently scold me while interjecting questions: “Where is the programme? When is it? What is the duration?” And what kind of scolding was it, really? Merely saying, “You have left me no room to refuse now!”
It wasn’t just about MTA programmes. It was about any word uttered from the lips of Hazrat Khalifatul Masih. No sooner would Mir Sahib learn of it than he would begin implementing it with full vigour.
But these aspects of Mir Sahib’s personality I observed much later. I had become acquainted with him during my youth; yet even that acquaintance began with a refusal from Mir Sahib. It so happened that after completing my secondary school in Karachi, I enrolled in a college there, but then had to relocate to Rabwah. My cousin, Muzaffar Chaudhry Sahib, was studying at Jamia at that time. As I began to socialise with him and his Jamia friends, I found the atmosphere of Jamia quite appealing and developed a desire to enrol there.
I presented myself before Mir Sahib, who was then the principal, and expressed my wish. He informed me that admissions had closed and there was no possibility of enrolment. Therefore, admission was not possible. He also advised that I should complete two years in college, earn my FA, and then come, though he added that few who came this way tended to persist. “Yes, I have two or three students who came from college but did very well and succeeded in Jamia,” he said. Here he mentioned Ataul Mujeeb Rashed Sahib, Raja Munir Ahmad Khan Sahib, and Fareed Ahmad Naveed Sahib. Fareed Sahib, who is now the principal of Jamia Ghana, was then studying
in the fourth year and was also the zaeem of Nasir Hostel. Raja Munir Sahib when on to become the Sadr of Khuddam-ulAhmadiyya and later the principal of the junior section of Jamia Ahmadiyya Rabwah. And Ataul Mujeeb Rashed Sahib needs no introduction.
I continued visiting Jamia. In fact, my visits increased and I made new friends. When I got the opportunity to serve with Tashheez-ul-Azhan, I would frequently visit Fuzail Ayaz Sahib, the then editor, who resided in a quarter within the Jamia premises. Thus, mornings were spent at college. Upon leaving college (bunking, rather), I would go to Khilafat Library. From there, in the scorching afternoon of Rabwah, I would head home, and as soon as noon turned into afternoon, I would be in the premises of Jamia Ahmadiyya.
I would often encounter Mir Sahib at Jamia who always treated me with great affection. I never felt offended by his refusal to enrol me at Jamia because the reason he gave was entirely justified. On the contrary, I had taken a great liking to Mir Sahib, and with time, I continued to admire him even more. On occasions when I would meet him, or if he passed by on his bicycle, he would invariably share some affectionate remark accompanied by his gentle laughter: “Who have you come to have tea with today?”
“Your friend was just leaving!”
On cold winter mornings, Mir Sahib would sit in the sun in front of the beautiful Jamia building, wearing a warm coat, warm cap, and gloves, reading something. I would stop my bicycle in front of his desk, dismount, greet him, ask for prayers, and after hearing one or two affectionate phrases or prayers from him, I would go and sit at the Jamia canteen. He never stopped me. I
was perhaps the only outsider who roamed freely in Jamia (or rather, strutted about). And not only did Mir Sahib never stop or rebuke me, but I myself never tried to keep my visits to Jamia discrete. I would always meet him and offer my greetings. He would treat me with great affection. Perhaps he had in mind his refusal and the sentiments of a young man. Also that how this young man, instead of taking offense at the refusal, continued to maintain and strengthen the relationship. But the young man wasn’t doing any favour. He was captivated by the charm of Mir Sahib’s personality and satisfied his heart by meeting him for his own sake.
My visits to Jamia continued in this manner and so did Mir Sahib’s love and kindness. Over the course of two years, I completed my college education. But throughout all this, much water had flowed under the bridge and my priorities had somewhat changed.
I never went back to Mir Sahib for admission, nor did Mir Sahib ever ask, however, Mir Sahib allowed this relationship of affection to be maintained. And by relationship, I mean those brief roadside encounters where he would pause to give attention to a wayward young man, bestowing upon him the grace of his kindness.
Then came the days of Punjab University, and Lahore entangled me in its web. I would reach Rabwah on Saturday nights for the weekly holiday, spend Sunday partly resting and partly wandering about, and depart for Lahore early Monday morning. I would visit Jamia occasionally, and even in those occasional visits, I would sometimes have the honour of a brief meeting with Mir Sahib in the same manner.
He would inquire about my education and my wellbeing. I would request prayers, to which Mir Sahib would always raise his index finger in any direction and say that I should write “there” for prayers. While waving his finger, Mir Sahib wouldn’t calculate east or west. But everyone knew that the needle of the compass in Mir Sahib’s heart always pointed towards the court of Khilafat.
Then I moved to England, and the series of meetings with Mir Sahib was suspended. Two years later, I had the blessing of pledging to devote my life (Waqf-e-Zindagi) and was assigned duty at MTA. The Annual Jalsa was approaching when I received instructions from Hazrat Sahib to present myself for mulaqat. When I presented myself, I was instructed that the elders coming from Rabwah for this Jalsa were not only familiar with the Jalsa’s history but had been part of the Jalsa management
for many years and were acquainted with every component of the Jalsa machinery: Chaudhry Hameedullah Sahib, Mirza Khurshid Ahmad Sahib, Sahibzada Mirza Ghulam Ahmad Sahib, and Mir Mahmood Ahmad Nasir Sahib. As I write these names, the disheartening realisation dawns that all have departed from this world. The last name departed this morning. Inna lillahi wa inna ilayhi raji‘un
I informed all these elders. All agreed. Mir Sahib clearly refused, saying, “Ask the others; they know everything. What do I have to tell? They know it all.”
I simply said, “Mir Sahib! Hazrat Sahib himself has mentioned your name.” Silence fell for a moment and then came the words: “Oh? If Hazrat Sahib has said so, then tell me where the studio is in the Jalsa Gah. When should I arrive? How long will the programme last?” and so on.
This was the first programme where I had the honour of sitting with Mir Sahib and asking him questions. This humble man, free from any desire for pomp or vanity, did not even wait for the closing of the programme. I was still saying the concluding remarks to the viewers when Mir Sahib removed his microphone and, unknowingly, passed in front of the live camera and departed. The duty assigned to him by Hazrat Khalifatul Masih had been fulfilled and after this, he did not remain seated before the camera, and left the studio.
During this Jalsa and in the days that followed, wherever Mir Sahib met me, he would tell his admirers walking with him, “He ties me up and takes me to programmes.” Then in the many years that followed, whenever I invited him to a programme and told him that Hazrat Sahib had granted approval, he would laugh and repeat that I had learned how to tie him up and take him.
Mir Sahib would always inquire about the details of the programme. For many years, he stayed in a suite attached to a guest house across from Fazl Mosque. I had the opportunity to go there multiple times to explain the details of programmes. Next to Mir Sahib’s bed was a reading desk, a chair, and a reading lamp. And on the desk, Mir Sahib’s books were neatly arranged.
Upon receiving permission, I would enter, and Mir Sahib would be reading or writing something in the lamplight. Sometimes he would share what he had been reading. And what variety there was in his subjects of interest! Primarily known as an expert on Christianity and the Bible, Mir Sahib never missed an opportunity for the acquisition of knowledge in any discipline. The Quran, Hadith, and writings of the Promised Messiahas were like his
universe; but alongside these, from science to current affairs, and from global politics to environmental studies – no subject remained outside his sphere of interest. Yet never once did he flaunt his scholarship. If someone like me sought guidance on any topic, he would offer it with downcast eyes and a shy, hesitant voice, with the pure intention of providing direction. These were the cracks through which those present in Mir Sahib’s company could glimpse his profound scholarship. Otherwise, Mir Sahib himself never felt that he had drunk his fill from the ocean of knowledge and could now quench the thirst of others. Whatever he hesitantly offered was intended as guidance, and never as self-display.
Mir Sahib’s writings are numerous and if collected and published, they would form several volumes. His articles were of solid scholarly nature, distilling his deep research. It was my good fortune that occasionally I would receive an instruction from Mir Sahib that a certain reference was needed, or that a reference from a particular author’s work published by a certain publisher was meant to go in his article, and that I should obtain permission from the publisher.
The first time this happened, looking at the nature of the reference and the word count, I respectfully said, “Mir Sahib, permission isn’t required for this as it falls under fair use, and citing the source would suffice.” He replied, “Very well, please convey this to me through the publisher. I don’t want to cause any difficulties for the Jamaat’s publications.”
To satisfy Mir Sahib, I spoke with the publisher by telephone and informed Mir Sahib, but he remained unconvinced. I realised that his satisfaction would not be attained in any form short of written permission from the publisher; and it wasn’t attained until the written approval was procured and sent to Mir Sahib.
The next time I received a similar request from Mir Sahib, drawing on the previous experience, I submitted that the same principle applied to this reference as it had the last time. But for Mir Sahib, even the thought of Jamaat’s newspapers and magazines – already under restrictions and prohibitions – facing additional difficulties was unbearable. Thus, he had raised the threshold of precaution.
Mir Sahib’s research articles were free from the tint of confirmation bias; he presented facts, backed them with references,
and where there was opportunity to express his personal beliefs, he took full care that they were contextually appropriate. Mir Sahib has departed, but his research articles will live forever and continue to guide those who walk the paths of research and writing – especially in avoiding bias, making timely expressions of personal opinion or belief, and in the subtleties of caution regarding citations.
Mir Sahib served as principal of Jamia Ahmadiyya Rabwah for many years. Students who graduated during his tenure, who were his direct pupils, meaning he taught them lessons himself, number in the hundreds and are serving around the world. Many of them are entrusted with key responsibilities.
During his stays in London, he would write a letter to Hazrat Sahib every day, personally take it to the Private Secretary’s office to present it. Hazrat Sahib’s Private Secretary, Munir Ahmad Javed Sahib, had also been Mir Sahib’s student. As much respect as Munir Sahib showed Mir Sahib, Mir Sahib approached him with equal respect, as though Munir Sahib had been his teacher. This was certainly Mir Sahib’s humility, but even more, it was respect for those who assisted in the work of Hazrat Khalifatul Masih, which kept Mir Sahib’s heart bowed with love.
After the programme “Rah-e-Huda” began, I met Mir Sahib outside Fazl Mosque during the next Jalsa season. He greeted me very warmly, extending his hand for a handshake – an honour he rarely, if reluctantly, bestowed on anyone. Then, as if sharing a secret but in a humourful tone, said: “See, it’s good I didn’t admit you. Who knows where you would have ended up. It was written in your destiny to come near Khalifa-e-waqt, dedicate yourself, and have the opportunity to serve.”
I recalled that day fifteen or sixteen years ago when I had presented myself to Mir Sahib seeking admission. I had left disappointed after being refused, but had never turned back to complain. Mir Sahib had left no room for complaint anyway. He always met me with great affection and even overlooked my frequent visits to Jamia, never making me feel an outsider. And if he remembered that refusal for sixteen years, then on that day I became convinced that Mir Sahib had held good wishes for my desire to dedicate my life. And what he used to say about prayer, gesturing eastward and
westward with his hand, “Write there” –perhaps he himself had sometimes surely prayed for me.
When Hazrat Khalifatul Masih Vaa established the Ahmadiyya Archive & Research Centre and granted me the opportunity to serve in it, more avenues of contact with Mir Sahib opened. It was a new department with responsibilities around the Jamaat’s history. Hazrat Sahib, on multiple occasions, would say, “Ask Mir Sahib.” And I would ask Mir Sahib, and he would always provide guidance with great kindness. I always witnessed that Hazrat Sahib would view Mir Sahib’s opinion with great esteem and direct us to act according to his suggestion.
Much of the material related to the
As the moving car passed by, I raised my hand in greeting. Mir Sahib had the car stopped. Opening the door, he showed his kindness. I submitted that Hazrat Sahib had directed thus, and that I would also submit it in writing after the Jalsa. Mentioning the name he had previously suggested, he said, “For such tasks, there was only one name, which I already gave. And there are few now with English skills. But I’ll think and let you know.”
Along with this, he began to recall by name his former students skilled in English: “Mustansar Qamar is now in such-and-such department. So-and-so is here, so-and-so is there. Students don’t show keenness to learn English anymore.”
Our issue wasn’t immediately resolved
department’s responsibilities was scattered across various offices in Rabwah and hence, our department needed a full-time worker there. I submitted this to Hazrat Sahib, who instructed, “Tell Mir Sahib to suggest some names and then bring them to me.” I asked Mir Sahib, who suggested just one name; that only name was presented to Hazrat Sahib, and was graciously approved.
Eight years on, every day during these years, prayers for Mir Sahib have emerged from my heart, and insha-Allah, they always will. The person whose name Mir Sahib suggested proved to be a very diligent worker, quickly learning the work and implementing it meticulously.
What I learned from this was that although Hazrat Sahib had directed “suggest some names,” Mir Sahib found only one name suitable. Mir Sahib considered it a demand of honesty to suggest only what his heart testified was right – and nothing else just for the sake of it. Only that one name was presented to Khalifatul Masih, and the passage of time showed that what Mir Sahib had suggested was indeed appropriate. And after all, Allah always preserves the honour of Khalifa-e-waqt’s decisions.
Then another staff member from Rabwah was needed for a similar responsibility. This time, a very good understanding of English was an additional requirement. I submitted this to Hazrat Sahib, who again directed, “Ask Mir Sahib.” During those days, Mir Sahib had come to the UK for Jalsa. During the Jalsa days, I spotted Mir Sahib sitting in a car in Hadeeqatul Mahdi.
then, but what gave me pleasure was that Mir Sahib hadn’t simply loaded his students with books and let them go. He was aware of everyone’s abilities and qualifications. He knew everyone’s talents and this memory hadn’t dimmed. He even knew that Hazrat Khalifatul Masih had instructed him to give suggestions, so what precautions needed to be kept in mind, and that one shouldn’t casually offer suggestions on the fly.
And speaking of Mir Sahib’s memory, I can’t help mentioning that Mir Sahib seemed to know the Jamaat’s history by heart. Not only did he know it but remembered those details that remain unrecorded in history books or are left out for various reasons.
One day I was walking with him towards the studio. Mir Sahib usually kept his gaze lowered. A young man passing by greeted Mir Sahib. After he had gone, Mir Sahib asked me, “Who was that?” I replied that his name was such-and-such. Then he asked, “Whose son is he?” Since the young man’s father had been residing in England for ages, I said, “You probably don’t know him, but his father’s name is such-andsuch.” But I was astonishingly shocked when Mir Sahib laid out details of not only the young man’s father but even his grandfather in such depth that perhaps even the young man himself wouldn’t know. He shared many things about the family, and some things he suppressed under a sweet smile.
The incidents Mir Sahib related about this young man’s father were mostly from the time of Hazrat Khalifatul Masih IV. And what aspect of his “Mian Tari” could Mir
Sahib possibly not remember? Mir Sahib was among the true lovers of Khilafat. He had lived through the eras of four Khalifas and remained intoxicated with love for all four. He was of the same age as Hazrat Khalifatul Masih IVrh, they had spent their childhood and gone through the stages of youth together, stayed together in London for education, and had a relationship with him that was informal before his Khilafat. And this “Mian Tari” that occasionally slipped from his tongue in private gatherings wasn’t a lack of respect but was due to that love which, transcending the boundaries of respect, had touched the heights of devotion.
Memories of those times would flock like clouds, and Mir Sahib would keep relating them, smiling with joy. I took him in my car from Fazl Mosque, and as we turned the corner of the street onto the A3 road, Mir Sahib told me that he and Hazrat Khalifatul Masih IVrh, had travelled much on this road. Every weekend, he would come from his flat to the mosque, and we would travel in his small car (or in Mir Sahib’s words, motor) here and there, often taking this road. Then, with sorrow written across his face, he related that when Hazrat Khalifatul Masih IV’srh funeral was being taken along this same road to Islamabad for burial, and these scenes were being shown on MTA, he was strongly reminded of those times when the two of them used to travel together on this road. “It should be named Mirza Tahir Ahmad Road,” he said, letting his smile return to his face.
He remembered with great affection his time as a student in London with Hazrat Khalifatul Masih IVrh. He remembered the names of his teachers too. Mentioning one teacher, he told that they had given him a gift of the Holy Quran, which he had received with great love and respect. He had later moved to Canada. “I don’t know if he’s still alive,” he said.
The words “I don’t know” sounded unfamiliar coming from Mir Sahib. When I took leave of his company, I left with the burden of this “I don’t know” on my heart. Mir Sahib had mentioned the teacher’s name, so much of my night was spent searching for every resident of that name in Canadian directories. It came in handy that Mir Sahib had awakened this yearning in my heart on a London evening, so that all of the night here was daytime in Canada. I called every person bearing that name, and finally found one who had been the teacher. By then, Mir Sahib must have been about 80 years old, so you can imagine what stage of life the teacher would be in.
When I mentioned the motive of my call, he couldn’t recognise either name. When I mentioned the gift of the Holy Quran, both came back to him immediately, and also that one of them had later become the head of his community. I informed him of the death of that distinguished head, and also mentioned to the other student that he was well and remembered him. That teacher also drifted into the flourishing memories of those lush green days – paths which Mir Sahib often walked upon and took others along. And thanks to that teacher-student relationship, I, who am a user of the School of Oriental and African Studies Library, became even more enamored with it.
Speaking of Mir Sahib’s love for Khilafat, the relationship that Mir Sahib held with Hazrat Musleh-e-Maudra was unparalleled.
Also having the honour of being his sonin-law, Mir Sahib recounted that the match with his daughter, Amatul Matin Sahiba, was arranged in London. This was when Hazrat Musleh-e-Maudra had come to London for treatment in 1955 and was residing at 63 Melrose Road, adjacent to the Fazl Mosque. Mir Sahib narrated these memories with a gentle smile, reliving those beautiful moments. He reminisced how someone had told him that Hazrat Musleh-e-Maudra had summoned him. Having sought permission, he entered the room where Huzoorra was staying. Huzoorra was facing the window and looking out of it, and continued to do so. At that moment, a proposal was made and he accepted the proposal immediately.
Mir Sahib was very cautious in his choice of words when speaking of the Khulafa, and he was particularly adept at this careful selection of words. Perhaps the words “accepted the proposal” had slipped from his tongue unintentionally. He then added that who even was I to accept or not; he said that everything he had was given by Huzoor, and what greater blessing could there be than that?
Whenever I asked him about Hazrat Musleh-e-Maudra, he would always begin by saying, “How can I even start to tell? It cannot be narrated. Whoever has not seen Hazrat Musleh-e-Maudra, cannot even imagine the extent of his astonishingly lovable persona [...]” He would start with this phrase and then be very kind to his audience and quench their thirst of the inquirer.
I have always had a special interest in Hazrat Musleh-e-Maud’sra European tour of 1924. Wherever he went, wherever he stayed, and wherever he delivered speeches, I was fortunate by Allah’s grace to identify those locations. When all this was done, I sat and waited for Jalsa, meaning I waited for Mir Sahib to come to London.
The days of Jalsa arrived, and so did Mir Sahib. After the busy days of the Jalsa, I requested him to visit those places with me. Mir Sahib’s joy was overwhelming. At each site, we would pause, and speak about the significance of that place in relation to the 1924 tour. We recorded these moments because the very next day, these recordings were to be played in a programme of MTA.
We visited all the sites, and finally reached the place where the remarkable speech of that tour had been delivered at the conference of religions. Many years
ago, I had learnt from Mir Sahib that what is known in the Jamaat as the Wembley Conference actually took place not in Wembley but at the Imperial Institute.
When we reached the site where the Imperial Institute no longer exists and has been replaced with the renowned namesake college and a museum. We were just beginning to envision and visualise that great conference and the revered Musleh-eMaud when my colleague called to inform me that a fire had broken out in the Baitul-Futuh.
Upon informing Mir Sahib, he immediately returned from memory lane and urged me to return to Bait-ul-Futuh as soon as possible. For the entire journey back, he was visibly concerned and kept praying that no damage happens.
The very next day, our programme was scheduled to be recorded with the same footage, in the studio of Bait-ul-Futuh. However, due to the fire, at the behest of Hazrat Sahib, preparations were swiftly made to record all programmes in the Fazl Mosque studios of MTA.
That programme was recorded there the day after the fire, and I had the privilege of sitting beside Mir Sahib and benefitting from his knowledge – an opportunity also enjoyed by millions of viewers through MTA.
I mentioned earlier that Mir Sahib was intoxicated with love for all the Khulafa, often speaking fondly of Hazrat Musleh-eMaudra and also of Hazrat Khalifatul Masih IVrh. Yet I feel it is my duty to declare, as I observed, that Mir Sahib did not remain confined to any one Khalifa’s era. He was immersed in this flowing spring—this river of the Khilafat-e-Ahmadiyya – and drank wholesomely from its clear waters. My testimony might be insignificant but countless others will also testify this observation and share more details. I simply state that I have seen Mir Sahib so immersed in love for Hazrat Khalifatul Masih Vaa, that those like myself, who claim the love for Khilafat, are simply put to shame.
Once I asked, “You must remember the childhood days of Huzoor.” He replied, “What childhood? When Huzoor turned forty and joined Ansarullah, one day we happened to walk together toward Masjid Mubarak for prayers. I said, ‘It seems like you were born just yesterday, and today you’ve joined Ansarullah?’”
Through his actions, we learned from Mir Sahib that the relationship with Khalifae-waqt transcends the worldly standards of time and space. The Khalifa is God’s chosen one, God’s beloved. Before him, age, experience, knowledge – all bow down at his feet.
Despite him being many years older than Hazrat Sahib, whenever Mir Sahib was in the company of Hazrat Sahib, he stood like a simple child, melting in devotion. And if Hazrat Sahib sat down, I saw Mir Sahib sitting at Hazrat Sahib’s feet. On many occasions, I observed that when a group photo was about to be taken, Mir Sahib would rush to sit at Hazrat Sahib’s feet. This was an expression of his belief that no matter what a person becomes in life, their true place is at the feet of Hazrat Khalifatul Masih. This was not only an expression of Mir Sahib’s faith and conviction but also a profound lesson for us.
I continued to have the opportunity of
receiving spiritual nourishment from Mir Sahib during the days of Jalsa Salana UK. Then Mir Sahib’s health was not what it once was. I consider it necessary to share another matter, and obviously Mir Sahib didn’t tell me this himself.
One day, due to poor health, Mir Sahib couldn’t cross the road to offer Maghrib and Isha prayers behind Hazrat Sahib in Masjid Fazl. The next day, he submitted a written apology: “Huzoor, despite living so close, I couldn’t attend prayers at the mosque yesterday.” What he wrote further need not be disclosed as those were the heartfelt words of a devout lover of Khilafat.
Then came the infamous coronavirus, and, unfortunately, Mir Sahib’s visits for Jalsa came to an end. May Allah bless Dr Ghulam Ahmad Farrukh Sahib who, at my request, would arrange phone calls with Mir Sahib. The day after Hazrat Sahib mentioned the late Chaudhry Hameedullah Sahib upon his death, I spoke with Mir Sahib on the phone. It’s difficult to put into words the emotions with which Mir Sahib concluded our conversation that day. He said, “Tell Hazrat Sahib that whatever he said about Chaudhry Sahib, I am an eyewitness to all those things. All that Hazrat Sahib has said is exactly as it happened. I was there when Chaudhry Sahib became Sadr Khuddamul-Ahmadiyya. When Hazrat Khalifatul Masih IIIrh expressed affectionate words about him, I saw it all with my own eyes and heard it with my own ears. Tell Huzoor that I don’t have the strength to write these days, otherwise I would have written it myself.”
There were some other words he asked me to convey to Hazrat Sahib, but they were his trust to be delivered to Hazrat Sahib alone. So I cannot betray that trust and cause distress to Mir Sahib. But those words made my heart sink. For thirty years I had heard Mir Sahib saying, “My time is now near.” But that day, although he didn’t use those exact words, they echoed in a very painful way.
My last meeting with Mir Sahib was during the Jalsa Salana days of 2019. This was the last Jalsa before the Coronavirus pandemic spread. It had only been a few months since Hazrat Sahib and the headquarters had moved to Islamabad. Islamabad was in full bloom in the English summer, and Mir Sahib was witnessing this beauty for the first time; and also for the last time.
Mir Sahib was sitting in a wheelchair, and his son Syed Muhammad Ahmad Sahib was taking him toward his residence. I stepped forward to greet him and requested Muhammad Ahmad Sahib to let me push the wheelchair. He asked Mir Sahib, who, as always, refused. And as always, compelled by my innocent insistence, he finally granted permission.
When the wheelchair reached in front of Mir Sahib’s residence, and I could go no further, I asked for permission to leave. Here Mir Sahib said something that proved to be his final words to me in person. He said, “You were so insistent on pushing the wheelchair. Make sure you come to shoulder my coffin!”
My most respected Mir Sahib! The morning you departed this world, you were buried that same evening after Asr prayers. In such a short time, what flight could have taken me to you to obey your command? I am sorry!
A message of hope: Why every one of us is worthy of God’s love
Him and loves those who keep themselves clean.’.” (Surah al-Baqarah, Ch.2: V.223)
anything besides Me, I would bring you forgiveness nearly as great as the earth.” (Jami’ at-Tirmidhi, Hadith 3540)
In Islam, you can have lived a lifetime of sin, but the door to reach God will always remain open. If He can transform the most desolate dry desert of Arabia into the oasis of the spiritual world, if He can soften the hearts of the worst of opponents, can the All-Powerful God not accept you into His love?
In a world where mistakes seem to multiply with each passing day, there are many who carry the heavy burden of guilt, convinced they’ve wandered so far from the path of righteousness that forgiveness is now impossible. “I am too lost to be saved,” they say. But what if this feeling of being “too far gone” is nothing more than an illusion – a test of faith from God?
‘I can never be perfect’
Although it might seem that we are swaying too far into the area of sin at times, this is, in reality, a part of the human experience. Would we even be human without our innate temptation to sin?
The Holy Prophetsa said that, “If you were not to sin, Allah would sweep you out of existence and He would bring (in place of you) a people who would commit sin and ask for forgiveness, and He would pardon them.” (Sahih Muslim, Hadith 2749)
The process of seeking repentance from God is what distinguishes us from angels, for whom it is not possible to do wrong. Without the free will to choose between right and wrong, where is the blessing in choosing the right path? We would be like soulless robots. There would be no spiritual journey to right your wrongs and improve as a person. If you’re already at the peak of the mountain, you will never be able to enjoy the view as much as someone who had to climb up there.
‘Does God care about me?’
Fortunately for us, we have an All-Loving, Most-Merciful God who in His very nature loves to forgive. He tells us:
“Say, ‘O My servants who have committed excesses against their own souls! Despair not of the mercy of Allah, surely Allah forgives all sins. Verily He is Most Forgiving, Merciful.’” (Surah az-Zumar, Ch.39: V.54)
This message from God is a wake-up call. God is always ready and waiting for us to turn to Him. He is not a vengeful God who wants to condemn us to hellfire for eternity. Rather, He loves us infinitely more than our mothers. The Holy Prophetsa explained, “Allah has hundred mercies, out of which one mercy is used by his creation for mutual love and affection. Ninety-nine mercies are kept for the Day of Resurrection.” (Sahih alBukhari, Hadith 6632)
All the countless blessings we have from our parents to our warm homes to provisions necessary for life like water and air; every joy, every moment of happiness, our entire existence is based on one percent of God’s mercy. Now, try to imagine how much mercy he would show us when we are standing before Him. God has told us that no matter how much wrong we might have committed – lied, cheated, hurt someone, stole something, spent years gossiping, etc., it is never too late to flip that new page.
God actually instructs us to experience His forgiveness. He says:
“And seek forgiveness of your Lord; then turn to Him wholeheartedly. Verily, my Lord is Merciful, Most Loving.” (Surah Hud, Ch.11: V.91)
The Most Loving God has given us the glad tidings that, “Allah loves those who turn to
Once you start walking towards God, He will start running to you. Do not think of yourself as too unrighteous to go to the mosque or to pray. If you struggle with veiling or maybe with drinking, take that first step to God. Don’t think yourself too impure to go to the mosque and pray.
The Holy Prophetsa once told a beautiful story to his companions. There was a bedouin travelling through the desert on his camel. The bedouin knew that the journey would be severe, so he loaded his camel with ample food and drink. However, on the journey, he lost his camel and was stranded without any provisions. After searching and searching, he was on the cusp of giving up. Moments before quitting, he found his camel, still loaded with all his food and drink, stuck to a tree. Imagine how delighted that traveller would feel when he found his camel at last on the edge of death.
The Prophetsa explained that “Allah is more delighted at the repentance of His servant than that person (as he finds his lost) camel.”
(Sahih Muslim, Hadith 2675)
‘How can someone like me reach God?’
You might think, “I get that God loves most of us, but I’m too far gone. There’s no point in me trying.” This is incredibly false. The reality is that people far worse than you have turned to God and have immersed themselves in Him.
For example, Hind was a woman from the time of the Holy Prophetsa who was amongst his worst enemies. She was a staunch polytheist and enemy of Islam. She would urge and instigate the Meccans to attack the Muslims. It is narrated that during the Battle of Uhud, when Hazrat Hamzara was martyred, she began to mutilate his body and eat his liver. She threatened to exhume the body of the mother of our beloved Prophet and send her limbs to him piece by piece. This vile and abhorrent woman turned to God on the day of the conquest of Mecca. That same woman managed to repent and experience His love. What’s stopping you from doing the same?
One is never too far gone. The Holy Prophetsa once narrated that God Almighty declared, “O son of Adam, as long as you call on Me, I shall forgive you of what you have done, and think nothing of it. O son of Adam, even if your sins were to reach up to the clouds in the sky, and then you were to ask for My forgiveness, I would forgive you and think nothing of it. O son of Adam, even if you were to come to Me with sins nearly as great as the earth, and then you were to meet Me after death, not worshiping
One of God’s attributes is ﻮﻔﻌﻟا, meaning the Pardoner of Sins, the Great Effacer. How wonderful would it be if we could experience this forgiving nature of Allah firsthand. The fact of the matter is that Allah having this attribute is proof that we are meant to turn to Him and have our sins effaced. Islam was sent for the sinners, for the imperfect ones. It is a means to reconnect with the Creator. Regarding this, the Holy Prophetsa taught us a beautiful supplication:
Meaning “O Allah you are the pardoner of sins, you love to pardon and efface, so pardon from me (my sins).”
‘What’s the point?’
You want to know the best part of it all? When you do find God and experience him like the companions of the Holy Prophetsa did, like millions of others before you have, you will quite literally become a miracle of God. Your story will become a sign of God’s existence.
The Promised Messiahas writes:
“It is my belief that any individual who forsakes their evil morals and ignoble habits, and adopts good qualities, shows a miracle. For example if a stern and roughnatured person, or someone who succumbs to anger, abandons these ill habits and adopts the qualities of forbearance and forgiveness, or if a person rids themselves of miserliness and becomes generous, or if a person develops sympathy in the place of malice, this is undoubtedly a miracle. Similarly, if a person forsakes self-conceit and self-admiration, and replaces it with lowliness and humility, then this very humility is a miracle. Who from among you does not desire that miracles be shown at their hands? I know that everyone holds this desire. Therefore, an everlasting and living miracle is if an individual reforms his moral state.” (Malfuzat, Vol.1, p. 138)
This is a phenomenal opportunity. A chance to redeem yourself and make God your beloved. Our lives are composed of lows and highs; we all experience times of happiness and other moments of sadness. This is a natural occurrence. The same is true for our spirituality; however, God has granted us the chance to make lifelong changes in our trajectory. We are not bound by the chains of our past. Deciding to make that shift is what Islam is for. In fact, today can be the inflexion point in the course of your life.
Besides, is this not what we pray for every day in every prayer? “Guide us in the straight path. The path of those on whom you have bestowed your love.” Do not squander that which you have been seeking your entire life. Otherwise, when that Day of Judgement arrives and we stand in front of God, we risk being amongst the regretful rather than the content.
Daanish Malik
Jamia Ahmadiyya Canada
The people of Delhi learn about the spread of Islam Ahmadiyyat in America, 1925
Hazrat Mufti Muhammad Sadiqra (1872-1957)
This lecture, published in the 20 May 1925 issue of Akhbar Faruq, was delivered by Hazrat Mufti Muhammad Sadiqra, missionary to America, on the occasion of the annual convention of the Delhi Jamaat. Hazrat MM Sadiqra said:
By “America”, I refer to the United States of America – a country which, in our time, stands foremost not only in the American continents but also in the world at large in terms of liberty, scientific advancement, innovation, experimentation and wealth.
I spent four years in America, during which I established the first Islamic mission there. I helped build two mosques, opened branches of the mission in various cities and launched a quarterly periodical titled The Moslem Sunrise in support of Islam. Through my efforts, approximately 700 Christians embraced Islam. Their former and current names, along with the names of the states in which they reside – and in some cases, their photographs – are recorded in the magazine The Moslem Sunrise. Under the continued efforts of my successor, Maulvi Muhammad Din BA BT, the number of converts has now surpassed 1000.
Why did the American people embrace Islam so swiftly and with such sincerity? The answer lies not in any merit or ability of mine – I am but a weak and sinful human being:
[“I do not claim that my soul is the purest of all; I do not claim these are the fruits of my deeds.”]
Rather, the readiness of the American people to accept Islam stems from their love of truth and their deep spiritual yearning. At this time in history, it is the voice of one blessed with divine insight, who, years ago, proclaimed this message loudly to the world, that has reached their hearts.
Instructions to set forth for America
While I was in London, I received a telegram from my guide, the resolute Hazrat Mahmudra, instructing me to travel to America. At that time, I faced considerable difficulty in acquiring a passport.
However, after performing the istikharah [a prayer to seek goodness with God’s help and guidance], I was shown a dream in which I saw myself in America. In it, I was delivering a lecture in a large hall on the merits and beauty of Islam. At
the conclusion of the lecture, I responded to questions from the audience. After the session ended and the attendees dispersed, I noticed a lady still seated in a corner. I approached her and said, “Madam, the lecture is over and everyone else has left. Why are you still here?” She replied, “I very much liked your lecture. The virtues of Islam that you described have deeply touched my heart. If you are able to initiate me into Islam, I am ready to embrace the faith.” I responded that I would be happy to do so. I then led her in reciting the shahadah and took her bai‘at [pledge of allegiance] according to the prescribed method of the Ahmadiyya Muslim Community, for which I had received formal authorisation from the Khalifatul Masih[ra]. She signed a printed form and I gave her the Islamic name “Fatima Mustafa.” At this point, I awoke from the dream. I shared this dream with my companion, Mr Nayyar, who had accompanied me as far as Liverpool to see me off. This vision brought me great inner comfort and clarity – it was now evident to me that my journey to America had been divinely decreed and that many souls were awaiting my arrival, ready to enter the fold of Islam through my efforts.
Facing obstacles in entering America
I encountered numerous trials and tribulations on the path to entering America. Yet, by the grace of Almighty God, I was granted success in every arena. One of the greatest of these trials occurred upon my arrival at the American coast. For the immigration officers, this was the first time an Islamic missionary was seeking entry into the country and they found themselves unable to decide whether or not to permit my admission.
At times, they raised questions about polygamy – asking whether I would teach Americans to take multiple wives. At other times, they enquired who would fund my stay.
I reassured them that Islam permits polygamy only to accommodate certain natural human needs, but it is a permission, not a commandment. While commands must be obeyed, permissions can be dispensed with and thus no compulsion or cause for concern arises. I also clarified that my expenses would be covered by supporters from India and would not burden America.
Despite these explanations, the officers remained unconvinced. They ultimately ruled that I was not to be allowed entry into the country. They instructed me to return on the same ship by which I had arrived and
informed me that the return fare would not be charged to me.
However, given the earlier divine glad tidings I had received, I was fully confident that I would enter this country and fulfil my mission. I believed that souls like that of “Fatima Mustafa” were awaiting my arrival. On this basis, I refused to return. I told them they were making a mistake and asked if I had a superior authority to whom they might appeal on my behalf and seek redress. I was then informed that their senior officials resided in the nation’s capital, Washington DC and that I could file an appeal there. If my appeal were granted, I would be permitted to enter the country.
Appeal for entry into America
I then requested permission to travel to Washington to make the appeal in person, but was told that I would not be allowed to board a train. Instead, I could only send my appeal by letter, or authorise a lawyer via written correspondence to represent me. Until a decision on the appeal was rendered, I would be required to stay in a detention house – a facility built along the seashore for such purposes.
The building’s doors were locked; though there was a shop inside for food and drink, I was not allowed to leave the premises, go into the city, or even enter the rooms of other detainees.
This mode of life appeared narrow and bitter, yet I preferred it over the failure of being sent back. Trusting in the eventual opening of the path for religious service, I entered that confined space. From there, I sent my appeal to Washington in writing and by telegram.
American detention facility
The detention facility where I was placed was a large and sturdy building with numerous rooms. I was assigned a space in an upper-level room where four or five other young men from various countries were already housed. These individuals either lacked valid passports or had defective passports and their documents had been sent to Washington for final adjudication.
Each person in the room had a bed and there were also a few stools for seating. In addition to these, I was given a chair and a table. The other young men spent their days playing cards or engaging in games like chess or dominoes. They would tell each other stories or sing songs.
Meanwhile, I remained at my table, engaged in the recitation of the Holy Quran, offering prayers, reading religious texts, or writing letters. From the very first day, they
began to regard me with particular respect. They would prepare my bed, wash my handkerchiefs and even arrange a curtained corner of the room to serve as a private space for my prayers.
Tabligh in detention and the conversion of detainees
After a few days had passed, one of the young men approached me with courtesy and asked, “What is your religion and teachings? And what are these books that you constantly read?” I introduced him to the teachings of Islam and informed him about the champion [reformer, i.e., the Promised Messiahas] raised by Almighty God in this era. I gave him a copy of the book The Philosophy [of the Teachings] of Islam to read. He studied the book and regularly sat with me to listen to my explanations.
Eventually, God opened his heart to the truth of Islam and by the third or fourth day, he expressed his desire to embrace the faith. He said, “I wish to become a Muslim. Please initiate me into Islam.” I accepted him into the fold of Islam and gave him the Islamic name Hamid. His original name was Mr Rockford. His photograph has since been published in The Moslem Sunrise. (Hazrat Mufti Muhammad Sadiqra showed his picture to the audience.)
After his conversion, Brother Hamid, like every sincere and devoted believer, developed a deep desire to convey the message of Islam to others. Unlike worldly millionaires who lock away their wealth in vaults, a person enriched with spiritual wealth is immediately filled with generosity. He longs to share the blessing he has received with others. Worldly wealth diminishes when shared, but the wealth of faith only increases when it is given to others.
Commencement of missionary work
My esteemed teacher, Maulvi Hakim Noor-ud-Dinra – the first Khalifa of the Promised Messiahas – used to say:
“A true man of perfection never withholds the secret to attaining that perfection from others.”
Accordingly, Brother Hamid began preaching to the other residents of the room. Within two or three days, another individual accepted Islam and was given the name Hameed. Soon thereafter, within a few days, more individuals embraced the faith – among them were Brothers Ahmad, Mahmood and Muhammad.
Within four to five weeks, by the grace of
Continued on next page >>
An ideal husband during menstruation
Rizwan Khan Missionary, USA
Painful menstruation is a common condition that husbands may not be able to understand. During this time, temporary frustrations can easily lead to conflicts that cause long-lasting hurt. Every couple has to navigate these monthly phases together. While a husband who thinks somewhat selfishly may dread this time of month, Islam teaches Muslims a higher ideal.
Temporary discomfort
The Holy Quran teaches consideration for wives by commanding that intercourse is forbidden during this period because of the discomfort it would cause, among other reasons. Allah Almighty says:
Hazrat Khalifatul Masih IV, Mirza Tahir Ahmadrh, translates this verse in this way:
“And they ask thee concerning menstruation. Say: ‘It is indisposition, so keep away from women during menstruation,’”1
The word يذاِ means an indisposition and temporary discomfort,2 or a “state of annoyance” and a thing that hurts.3
Continued from previous page >>
God Almighty, the number of new converts within that detention facility had reached 15.
Before my appeal was accepted and I was granted permission to freely enter the country, I had to remain in that detention facility for six weeks. However, the mission for which I had been sent to America had already begun – and its foundation was laid there with complete success.
All praise belongs to God. Again, all praise belongs to Allah the Almighty.
(Translated by Al Hakam from the original Urdu, published in the 20 May 1925 issue of Akhbar Faruq)
Painful menstruation is a common and often debilitating gynaecological condition that affects between 45% and 95% of menstruating women. Women with this condition have a significantly reduced quality of life, poorer mood and poorer sleep quality during menstruation.4
This condition is not an illness. It is a natural condition and a regular part of most women’s lives. A husband should not see it as something wrong with his wife. He should not blame her for her mood and poorer quality of life, nor should he try to fix her by being reactive during this period. A metaphor given by the Holy Prophetsa applies here:
“Treat women nicely, for a woman is created from a rib, and the most curved portion of the rib is its upper portion, so, if you should try to straighten it, it will break.”5
Kind treatment
A husband should also not see a state of menstruation as being so unclean that he avoids his wife. Hazrat Aishara relates:
“The Messengersa of Allah would recline in my lap when I was menstruating and recite the Quran.”6
Painful menstruation affects a wife’s ability to do daily tasks in the home. If a husband is unaware of it, he can become unsympathetic. A study published in the American Journal of Obstetrics & Gynecology found, “Dysmenorrhea (painful menstruation) was the most common symptom, with a prevalence of 85%, followed by psychological complaints (77%), and tiredness (71%). During their menstrual period, 38% of all women reported not being able to perform all their regular daily activities.”7
During these days, a husband should contribute more towards daily household tasks. A combination of poor mood and failure to do daily tasks can create conflict on any day. During days of menstruation, these factors increase and conflict is more likely. The guidance of the Promised Messiahas is especially applicable here:
“I find it utterly shameful for a man to be in a state of conflict with a woman. God has made us men, and in reality, this is a completion of His favour upon us. The gratitude that we owe for this is to treat women with kindness and tenderness.”8
Since men do not have to go through these difficulties to have children, they should express gratitude by treating women kindly. It is precisely during this period that tenderness is needed most, and for a husband to fail to do so when his wife needs it most would be unsympathetic.
Avoiding discourteous behaviour
During menstruation, it is easy for frustrations between the couple to get out of hand. While this period is temporary, hurt feelings can have permanent effects. Islam expects the husband to show exceptional tolerance. This is indicated by the fact that, during this period, Islam teaches that he should not divorce his wife.
In Sahih Muslim, it is narrated that Hazrat Ibn Umarra divorced his wife while she was menstruating. When this was reported to the Holy Prophetsa, he commanded that he take her back and gave instructions on how divorce is to be done.9
Thus, a husband should generally not hold his wife accountable for her shortcomings during this period. If his wife does something that aggravates him so much that he decides to divorce her, he should hold his tongue. Explaining a verse of the Holy Quran which speaks about divorce, Hazrat Musleh-e-Maudra writes: “Do not divorce in a state of anger. Instead, give divorce during a period of purity [outside of menstruation] in which no physical intimacy has taken place. This allows anger to subside and passion to reignite, fostering love – so that the matter of divorce does not arise at all.”10
Islam seeks to overlook the faults of the wife during this period. A husband is taught to withhold judgment and reassess after her menstruation when he is more physically and emotionally inclined to reconcile. The Promised Messiahas states, “With the exception of indecency, you ought to bear with patience all the other improprieties and discourteous behaviour of your wives.”11
Pleasure of love
Bearing with patience is the least Islam requires of us. A believer does not reluctantly do the minimum, rather, he willingly and happily does good. Islam teaches that a husband should especially show love to his wife during these days, even at the expense of his own desires.
Thus, the Holy Prophetsa continued to show physical intimacy even during menstruation, and would embrace his wife during such a time.12 This shows that his main purpose was not lust, but to show affection and comfort his wife. A man motivated by lust loses interest in intimacy
during this period and becomes distant. However, the Holy Prophetsa continued to show intimacy.
This level of control shown by the Holy Prophetsa is not meant to be a sacrifice; it is meant to be a pleasure. The Holy Quran teaches that the highest good we can show to another is “giving like kindred.”13 This refers to the kind of treatment driven by natural affection, done without any thought of exchange or reciprocity.14
When a husband is intimate out of lust, he shows affection with a thought of receiving. Intimacy outside of menstruation always implies reciprocity. However, when a husband is intimate during menstruation, it is purely out of love because there is no thought of receiving.
In Islam, doing good is a pleasure in itself, and the most selfless good action brings the most refined pleasure. Giving brings more happiness than taking. Love and lust are both a part of life. In lust, there is more taking, but love is giving and has greater pleasure for those who can experience it. If a husband follows the example of the Holy Prophetsa, intimacy during menstruation can give more happiness.
A person who thinks selfishly may dread the time of month when his wife menstruates. However, a man who loves his wife can look forward to unique opportunities to express his love. These are monthly phases that every couple passes through, and Islam has taught that every part of life leads to happiness.
Endnotes
1. Surah al-Baqarah Ch. 2: V. 223
2. The Holy Quran – Arabic Text and English Translation, Translated by Hazrat Maulvi Sher Ali,, Surah al-Baqarah Ch. 2: V. 223, p. 36
3. Lane’s Lexicon, Root: ىذا Entry: ىذأ
4. What we know about primary dysmenorrhea today: a critical review, https:// pubmed.ncbi.nlm.nih.gov/26346058/
5. Sahih al-Bukhari, Kitab ahadith al-anbiya, Bab khalqi adama salawatullahi ‘alaihi wa dhurriyyatihi, Hadith 3331
6. Sahih Muslim, Kitab al-haid, Bab jawazi ghasl-il-haidi ra’sa zaujiha, Hadith 301
7. The impact of menstrual symptoms on everyday life: a survey among 42,879 women, https://pubmed.ncbi.nlm.nih.gov/30885768/
8. Malfuzat [English], Vol. 2, p. 179
9. Sahih Muslim, Kitab at-Talaq
10. Tafsir-e-Saghir, Surah at-Talaq, Ch. 65: V. 2, p. 752
11. Malfuzat [English], Vol. 2, p. 178
12. Sahih Muslim, Kitab al-haid, Bab mubasharat-il-haidi fauq-al-izaar, Hadith 293b
13. Surah an-Nahl, Ch.16:V.91
14. Tafsir-e-Kabir, Surah an-Nahl 16:91, Vol. 6, p. 369
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
25 April 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Various expeditions from the life of the Holy Prophetsa were being mentioned. In this regard, there is one expedition of Hazrat Ghalib ibn ‘Abd Allah al-Laythira towards Fadak. Hazrat Bashir bin Sa‘dra, along with 30 individuals, headed towards the Banu Murrah in Fadak in Sha’ban [eighth month in the Islamic calendar] in 7 AH. The Banu Murrah martyred all the comrades of Hazrat Bashir bin Sa‘dra. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 132)
This has already been mentioned previously. When the Holy Prophetsa came to know of the martyrdom of Hazrat Bashir bin Sa’d’s company, he prepared Hazrat Zaid bin ‘Awwamra and said, “Go until you reach the place where the company of Hazrat Bashir bin Sa‘dra was martyred. If Allah grants you victory, then do not spare any of them.” That is, do not spare any of the enemies who acted unjustly and killed and martyred the Muslims. The Holy Prophetsa prepared 200 Companions to accompany him and tied a flag for them. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob AlIlmiyah, Beirut, p. 140)
When Hazrat Ghalibra reached the enemy, he sent a reconnaissance party comprising Hazrat ‘Ulbah bin Zaidra along with 10 other individuals towards the enemy camp. They saw a group of people there and upon returning, informed Hazrat Ghalibra of the circumstances. Hazrat Ghalibra advanced close enough that he could see the enemy. They were relaxed and had fallen asleep. Hazrat Ghalibra praised and glorified Allah, called out to the enemy and said: “I advise you to fear Allah, Who is One and has no partner.” As a matter of fact, he said this to his comrades, not to the enemy. He said: “I advise you to fear Allah, Who is One and has no partner. Obey me and do not be disobedient towards me. Do not oppose any of my instructions, because the one who is not obedient, his opinion is futile.”
In another narration, these words have been recorded as follows: “Do not disobey me, because the Holy Prophetsa has said,
‘Whoever obeys a leader appointed by me, obeys me and whoever disobeys him, disobeys me.’ Hence, if you disobey me, you will disobey your Prophetsa.” Following
this, he established a bond of brotherhood between them and said: “You are with such and such person and you are with such and such person. None of you should be
separated from their brother. It should not be such that if one of you comes to me and I ask him where his comrade is, he responds that he does not know.” Following this, he said: “When I raise the slogan that Allah is the greatest, then do so with me.” When the battle commenced, the Muslims encircled the enemy. Upon this, Hazrat Ghalibra said that Allah is the greatest and the other Companions also repeated after him and then drew their swords. The enemy had also prepared for the battle and came forth. The battle ensued for some time and the Muslims defeated the enemy with ease. That day, the slogan of the Muslims was ‘Amit, Amit’ [Bring death]’. The Muslims brought back several camels and goats as spoils of war. Every person received 10 camels, or 10 goats as the equivalent for one camel. (AlSirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 266)
Another expedition was that of Hazrat Shuja‘ bin Wahbra, which was sent towards Sayyi. This expedition took place in Rabi‘ al-Awwal, 8 AH, under the leadership of Hazrat Shuja‘ bin Wahbra. He was sent towards Sayyi, which was a location situated at a distance of five nights’ journey from Medina, between Mecca and Busra. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 142; Sharh al-Zurqani ala al-Mawahib al-Ladunyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 337)
Hazrat Shuja’sra father’s name was Wahb bin Rabi‘ah. Hazrat Shuja‘ra was among the pre-eminent Companions who accepted Islam in the very early days. Six years after the advent of the Holy Prophetsa, he joined the second group of emigrants to Abyssinia on the instruction of the Holy Prophetsa
After some time, upon hearing the rumour that the people of Mecca had embraced Islam, Hazrat Shuja‘ra returned to Mecca from Abyssinia. Later, when the Holy Prophetsa gave permission for the Companions to migrate to Medina, he left Mecca with his brother, ‘Uqbah bin Wahb, and migrated to Medina. Hazrat Shuja‘ra participated alongside the Holy Prophetsa in
all major battles, including Badr, Uhud, and the Battle of the Ditch, and he was martyred in the Battle of Yamamah when he was just over 40 years old. (Sharh al-Zurqani ala alMawahib al-Ladunyah, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 21; Usd al-Ghabah, Dar Al-Kotob Al-Ilmiyah, Beirut, Vol. 2, p. 611, Vol. 4, p. 59)
In any case, the details of this expedition are as follows: The Holy Prophetsa was receiving continuous reports that the Banu Hawazin from the region of Sayyi were assisting the enemies of Islam and ambushing individuals from tribes allied with the Muslims. Following their ambush, they would hide in the wilderness. In Rabi‘ al-Awwal, 8 AH, the Holy Prophetsa appointed Hazrat Shuja‘ra with a group of 24 soldiers to suppress the Banu Hawazin –who were also known as the Banu ‘Amir.
Hazrat Shuja‘ra and his men would travel by night and hide during the day, until one morning they came upon the Banu ‘Amir and launched a surprise attack. Hazrat Shuja‘ra instructed his men not to pursue the fleeing enemies. They seized a large number of camels and goats, which they drove back to Medina, and the spoils of war were distributed. Each Muslim received 15 camels as his share. This expedition lasted 15 days. (Muhammad Azhar Farid Shah, Ghazwat-o-Saraya, Faridiyah Publishers, Sahiwal, p. 415; Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 267)
Another expedition that is mentioned is the Expedition of Hazrat Ka‘b bin ‘Umairra towards Dhat Atlah. This took place in 8 Rabi‘ al-Awwal, 8 AH. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 143)
The Holy Prophetsa sent Hazrat Ka‘b bin ‘Umair al-Ghiffarira to Dhat Atlah, which was located in the land of Syria, beyond Wadi al-Qura, near Mu’tah, and approximately 600 miles from Medina. Hazrat Ka‘bra was accompanied by 15 Companions. The Holy Prophetsa had received intelligence that the Banu Quda‘ah were gathering a large force at Dhat Atlah, beyond Wadi al-Qura, with the intention of attacking the Muslims. (Buraik bin Muhammad, Ghazwah Mu’tah wa al-Saraya wa al-Bu’uth, p. 219; Bashmil, Ghazwah Mu’tah, Nafis Academy, Karachi, p. 325; Muhammad Azhar Farid Shah, Ghazwat-o-Saraya, Faridiyah Publishers, Sahiwal, p. 416)
Upon reaching Dhat Atlah, Hazrat Ka‘bra encountered a massive army. This happened because, as Hazrat Ka‘bra approached the area, a spy from the enemy spotted them and immediately alerted his people of the approaching Muslim army. The enemy then prepared and assembled a large army.
The Companions invited them to embrace Islam, but they refused and began firing arrows at them. Seeing this, the Companions of the Holy Prophetsa fought valiantly, and continued fighting until all of them were martyred. One of the Companions, who had been severely wounded and was laying injured amongst the bodies, managed to escape. According to one narration, this survivor was Hazrat Ka‘b bin ‘Umairra himself. (Al-Sirah alHalabiyyah, Vol. 3, Dar Al-Kotob AlIlmiyah, Beirut, p. 267; Muhammad Azhar Farid Shah, Ghazwat-o-Saraya, Faridiyah Publishers, Sahiwal, p. 416; Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-
Ilmiyah, Beirut, p. 143)
In any case, it is recorded that it was a cold evening when he mounted a ride and returned to the Holy Prophetsa to inform him of what had happened. The news caused the Holy Prophetsa great sorrow. (Kitab alMaghazi li al-Waqidi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 202)
He intended to immediately send an army in response, but upon learning that the enemy had moved away from that location, he postponed the plan. (Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob AlIlmiyah, Beirut, p. 267)
The Battle of Mu’tah took place in Jamadi al-Ula 8 AH, corresponding to September 629 CE. Mu’tah was a town situated in the Balqa region on the border of Syria, which was approximately 600 hundred miles from Medina. This expedition is also known as the Battle of Jaish al-Umara, because before sending out the army, the Holy Prophetsa appointed more than one commander to lead it. (Hazrat Mirza Bashir Ahmad Sahibra MA, Sirat Khatamun Nabiyyin, p. 740; Subul al-Huda wa al-Rashad, Vol. 6, Dar AlKotob Al-Ilmiyah, Beirut, p. 144; Allamah Bashmid, Ghazwah Uhud, Nafis Academy, Karachi, p. 325; Hassan bin Muhammad al-Mashat, Inarah al-Daji fi Maghazi Khair al-Wara, Dar al-Minhaj li al-Nashr wa alTauzi’, p. 558)
Regarding the purpose of this battle, it is recorded that the Holy Prophetsa had dispatched Hazrat Harith bin ‘Umairra as an emissary with a letter to the governor of Busra. When he reached the area of Mu’tah, Shurahbil bin ‘Amr Ghassani came to him and asked, “Where are you going?” He replied, “I am going to Syria.” Shurahbil asked, “Are you by any chance an emissary of the Holy Prophet Muhammadsa?” He replied, “Yes, I am an emissary of the Holy Prophetsa.” Shurahbil ordered his men to tie him up and then martyred him.
When the Holy Prophetsa received this news, it deeply grieved him. Hesa gathered his Companions and informed them of the martyrdom of Hazrat Harith bin ‘Umairra and of those who had martyred him. This incident lead to the Battle of Mu’tah. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 4, Dar AlKotob Al-Ilmiyah, Beirut, p. 255)
Hazrat Musleh-e-Maudra, describing the causes and background of this battle, writes, “When the Holy Prophetsa returned from performing the pilgrimage [Umrah], he began to receive reports that the Jews and disbelievers had stirred up the Christian Arab tribes on the borders of Syria as a result of which they were preparing to attack Medina. In response, the Holy Prophetsa sent a party of 15 men towards the Syrian border to investigate the truthfulness of these rumours.
“When this group arrived at the Syrian border, they saw that an army was indeed gathering there. Instead of returning to inform the Holy Prophetsa, they were overcome by the zeal for preaching – which in those days was the hallmark of true believers – and they boldly stepped forward to invite the enemy towards Islam. However, those who were incited by hatred and were preparing to attack and conquer the nation of the Holy Prophetsa would not be affected by the message of God’s unity (these men would not be affected by the preaching). As soon as the Companions began to present the teachings of Islam, soldiers from all sides
drew their bows and began firing arrows at them.
“When the Muslims saw that their preaching was not being met with arguments or discourse but with arrows, they did not flee, nor did they save their own lives from the crowds of hundreds. Instead, as true believers, those 15 men stood their ground against hundreds of soldiers, and each one of them was martyred there. (Today, these so-called Muslims treat the Ahmadis in the same way).
“The Holy Prophetsa desired to dispatch another army to punish those who had committed this barbaric act. In the meantime, he received news that the enemy forces, which had been gathering there, had now dispersed. Thus, he delayed his plan for the time being.
“During this period, the Holy Prophetsa wrote a letter to the leader of the Ghassan tribe, who governed Busra under the authority of the Roman Empire, or possibly wrote to Caesar himself. These letters likely contained a complaint regarding this incident, explaining how some Syrian tribes were preparing to attack Islamic territory, and that they had killed 15 Muslims without cause. One such letter was entrusted to a Companion named al-Harithra, who travelled towards Syria and stopped at a place called Mu’tah. There, he encountered Serjeel, a leader of the Ghassan tribe, who had been appointed by Caesar. (Hazrat Musleh-e-Maudra has written Serjeel, but I believe this is a typographical error as his real name was Shurahbil.)
“He asked them, ‘where are you going? Perhaps you are a message-bearer of the Prophet Muhammad?sa’ He answered in the affirmative, at which point he captured him, tied him up and beat him to death. Although this detail is not mentioned in the books of history, the context reveals that this person was very likely one of the leaders of the same group who martyred the 15 Companions before – i.e., the person named Shurahbil. Thus, his inquiry of whether he was a representative of the Holy Prophetsa reveals that he feared the Holy Prophetsa would inform Caesar that his subordinates in the region were attacking Muslims. To prevent an investigation into the matter, he concluded that it was in his best interest to kill the emissary, so that neither would any report reach the king nor would there be a subsequent investigation. But God Almighty did not allow his ill intentions to be fulfilled, and some way or another the news of Harith being martyred reached the Messengersa of Allah, who then responded to the earlier incident of injustice and the subsequent one by sending an army of 3000 Muslims towards Syria under the leadership of Hazrat Zaid bin Harithahra, (his freed slave).” (Dibacha Tafsirul Quran, Anwar-ulUlum, Vol. 20, pp. 331-333)
The appointment of commanders by the Holy Prophetsa for this battle is mentioned as follows:
The Holy Prophetsa appointed Hazrat Zaid bin Harithahra as the commander of an army of 3000 and instructed: “Should Zaid be martyred, Ja’far bin Abi Talib shall take over as commander, and if Ja’far is martyred, Abdullah bin Rawahah shall take his place as commander, and if he too should be martyred, then whosoever the Muslims appoint amongst themselves shall take his place.”
A Jewish man by the name of Nu’man was present on this occasion. He called out, “O Abu al-Qasim! (This is how the Jews used to address the Holy Prophetsa) If you are a true Prophet, then each person whose name you have mentioned – whether they are a few or many – will all be martyred.” The man continued, “When the Israelite Prophets would appoint commanders of an army and say that if such and such person dies, then so and so should take his place, then even if they listed 100 names, they would all be martyred.” Then he turned his attention toward Zaid and said, “Zaid, you should write down your will because if Muhammad is a true Prophet, then you certainly will not come back alive.” Hazrat Zaidra responded, “I bear witness that he is indeed a true and pure Prophet.”
When the Holy Prophetsa was appointing commanders of the army, there was also an incident of Hazrat Ja‘farra saying to the Holy Prophetsa, “O Messenger of Allah, may my parents be sacrificed for your sake. I did not think that you would appoint Zaid as a commander over me. (I.e., that he belonged to a noble family, but he was not appointed). The Holy Prophetsa responded, “You should go forth, for you do not know who is actually superior.” The Holy Prophetsa handed a white flag to Hazrat Zaidra and instructed him to invite people to Islam once he reached the place of the martyrdom of Harith bin Umair. If they accept, then all is well and good. Otherwise, seek help from Allah and engage them in battle. (Subul alHuda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 145; Sharh al-Zurqani ala al-Mawahib al-Ladunyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 340-342; Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwah Mu’tah, Hadith 4261)
The Holy Prophetsa bid them all farewell and advised them. Regarding this, there are further details; they made preparations and the army gathered together at a place situated approximately 3 miles from Medina called Jurf.
The Holy Prophetsa also accompanied the departing army up to Thaniyyatul Wada‘ to bid them farewell. Prior to their departure for battle, the Holy Prophetsa gave the Muslim army a series of instructions. He stated: “I enjoin you to adopt righteousness [taqwa] and to treat your fellow Muslims with kindness. Go forth in the name of Allah and engage with those who deny Him. Do not deceive anyone, do not act treacherously, and do not slay any infant, woman, or elderly person. Do not cut down any date palm, nor any other tree, and do not demolish any buildings.” (Sharh alZurqani ala al-Mawahib al-Ladunyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 342)
He further instructed the commanders of the army:
“When you encounter an idolater, invite him towards one of three choices. Whichever he accepts, abide by it and do not cause him harm. First, invite him to migrate from his city to the city of Muhajirin. If he agrees, inform him that he shall receive the same rights and bear the same responsibilities as the Muhajirin. However, if he refuses [to migrate], then direct him to live among the Bedouin Muslims, for in that case, the same injunctions of Allah will be applied to him as is stipulated for the other Muslims, however they shall have no share in the spoils of war unless he joins the Muslims in Jihad.
“If he refuses this as well, then demand the payment of jizyah [a protective tax]. If he accepts, then accept it from him and do not inflict any harm upon him. But if he refuses even this, then seek the help of Allah and fight against them.
“And if you besiege a fortress or a city, and they request a guarantee of safety in the name of Allah and His Messengersa, do not grant them such a pledge in the name of Allah and His Messengersa. (In other words, do not enter into a treaty in their name). Instead, offer them your own guarantee, or that in the name of your forefathers. For if you break your own pledge or that of your forefathers, it is less grave than violating a pledge made in the name of Allah and His Messenger.” (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 146)
Hazrat Musleh-e-Maudra has also mentioned the details of this as follows:
“The Holy Prophetsa instructed Zaid bin Harithah to be the commander of the army. He instructed that if Zaid were to be martyred, then Ja‘far bin Abi Talib should take command. If Ja‘far were also martyred, then ‘Abdullah bin Rawahah would become the commander. And if he too were to fall in battle, then the Muslims should elect a leader from among themselves.
“At that moment, a Jewish man was
enemy of God who is in Syria. When you reach Syria, you will find such people who sit in places of worship and invoke the name of God. You should not combat them in any way (do not bother them in the slightest) and do not cause them any trouble. In the enemy’s land, you should not kill any woman, child, blind person, or elder. Do not cut down any tree or destroy any building.’ With this guidance, the Holy Prophetsa returned from there, and the army set out towards Syria.” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, pp. 333-334)
At another instance, Hazrat Musleh-eMaudra has mentioned further details about this incident. After mentioning the entire account, he stated: “It is Allah the Almighty’s great wisdom that the incident occurred exactly as was foretold (i.e., regarding the leaders who were martyred as mentioned by the Holy Prophetsa. Firstly, Hazrat Zaidra was martyred, after which Hazrat Ja‘farra took the reins of the army. He too was martyred and after him, Hazrat Abdullah bin Rawahara took command of the army. He, too, was martyred, and it was nigh that the army would become scattered when Hazrat Khalid bin Waleedra, being urged by a group of Muslims, took hold of the flag. Allah the Almighty granted them victory through him and he managed to bring the army safely back.” (Fariza-e-Tabligh aur Ahmadi Khawatin, Anwar-ul-Ulum, Vol. 18, p. 406)
There are further accounts relating to this incident which will continue in the future, insha-Allah. At present, I wish to mention one martyr and some deceased members and will lead their funeral prayers [in absentia]. The member who embraced martyrdom last week in Karachi is Laeeq Ahmad Cheema Sahib, son of Chaudhry Nazeer Ahmad Cheema. He was martyred on 18 April.
[Surely, to Allah we belong and to Him shall we return.]
motorcycles. His workshop had expanded greatly. Owing to his good and honest reputation, cars of various governmental departments would be brought for repair at his workshop and owing to this, he had had a vast social circle. By the grace of Allah the Almighty, the martyr was a musi [part of the institution of Al-Wasiyyat] He was always ready to carry out work in service for the Jamaat. He was regular in offering the Tahajjud prayer as well as the five daily prayers. He would regularly take his children with him to offer the prayers.
He would enquire from the Ahmadi workers at his workshop and from his family members at home about whether they had offered prayers. Despite being busy with his work, he would leave his work and give precedence to offering prayers. It was not that he remained occupied in his work – no. Generally, those people who do this sort of work and become busy do not give due attention to prayers. However, he never delayed offering his prayers. He was very friendly and loving. He maintained close ties with everyone. He had a special bond with Khilafat. He would listen to programmes on MTA, especially my sermons when they played on MTA. He was always prepared to attend the Jamaat’s cases and to perform duty at any time. Two days before the incident of his martyrdom, he endured a great deal of hostility from the opponents in the courts and he was threatened. He had already been receiving threats. He had profound love for the Holy Quran. Though he did not initially know how to read very well, he learned the Holy Quran when he was older and then he would regularly recite it and listen to its recordings. He would keep a recording of the Holy Quran playing in his workshop.
present in the gathering. Upon hearing this, he said, ‘O Abu al-Qasim, if you are indeed truthful, then surely all three of these men shall be slain, for Allah the Almighty always fulfils whatever a prophet utters.’ Then, turning to Zaid, he said, ‘I tell you truthfully: if Muhammadsa is truly the Messenger of God, then you shall never return alive.’
“In response, Zaid said, ‘Whether I return or not, surely Muhammadsa is indeed the true Prophet of God.’
“The following day, the army set out in the morning. The Holy Prophetsa, along with some Companions, accompanied them to bid them farewell. Never, during the blessed lifetime of the Holy Prophetsa, had such a large army been dispatched for such an important task under the command of a Muslim general without the Holy Prophetsa himself being part of it.
“The Holy Prophetsa continued walking with them, offering counsel and words of wisdom. Eventually, he accompanied them to the very place outside of Medina from where he had once entered the city upon his migration, and where the people of Medina would usually bid farewell to their travellers. The Holy Prophetsa stood there and said while advising the army, ‘I enjoin you to fear Allah and to be kind to all the Muslims who are with you. Go for battle in the name of Allah, and fight against your enemy and the
A mob attacked him and brutally martyred him. The deceased was 47 years old. According to the details of the reports, on the day of the incident, opponents gathered in the form of a mob and began causing commotion outside Ahmadiyya Hall. It was a Friday, and Laeeq Cheema Sahib was sent to inspect the situation. The deceased martyr reached the scene. The opponents recognised Laeeq Cheema sahib and attacked him. They dragged him quite some distance and took him to the intersection. There, they beat him with bricks and stones and martyred him in a brutal manner. When he was breathing his last, a shopkeeper present tried to give him some water to drink, but he was forcibly stopped from doing so. After a delay of more than 30 minutes from the time of the incident police arrived at the scene, after which the body was transferred to the hospital, where his demise was confirmed.
Ahmadiyyat entered the family of the deceased martyr through his greatgrandfather, respected Chaudhry Hakim Ali Sahib of Chishtian, district of Bahawalnagar, who had the good fortune of pledging allegiance at the time of Hazrat Khalifatul Masih Ira and joined the fold of Ahmadiyyat. The deceased martyr had limited formal education, but he had opened his own workshop and would repair cars and
Before the incident of his martyrdom, someone requested him to arrange for [a donation] of blood in light of his illness. Upon this, the deceased martyr responded by saying that after the Friday prayer, he would go and donate his own blood for him. However, God had other plans and Allah the Almighty bestowed upon him the rank of martyrdom.
He had two wives. His first wife, Maryam Laeeq says, “He tended to my needs. He raised the children in an excellent manner and drew great attention towards the offering of prayers.”
The second wife also says – he had made it so that both lived together like sisters –that, “Though he did not have much worldly education, his general knowledge was quite vast. He often spoke about the prophets. He would teach me about various things as well (This is the second wife, Farah Laiq, who says that he would teach her as well). My parents did not teach me in the same manner that my husband taught me during the two years after our marriage.”
The deceased martyr’s brother, speaking about what his brother told him, said, “My brother repeatedly spoke about attaining martyrdom and would say that only the fortunate attain this blessing. He would often say that if the time for him to make such a sacrifice came, he would take a bullet to his chest.” He further says, “No matter the state of opposition, he always told his brothers to offer prayers in the mosque because this is the very time to show patience.”
His son Hizqeel Ahmad, who is only 12 years old. He says, “My father told me never to worry. That’s why I didn’t worry at all
when my father was martyred.” He exhibited great courage, resolve and patience. He says, “I am brave just like my father and I am ready to take a bullet to my chest.”
He is survived by two wives, seven children, one sister and one brother. His eldest daughter is 17 years of age, while his youngest daughter is a year and a half old. He had told his wife of a dream in which he saw that they would have another child. His second wife says that when she took a test, she learned that Allah the Almighty will also grant her the blessing of a child.
The missionary of the Society chapter, Tauseef Sahib, says, “The deceased offered the five daily prayers in congregation at the [prayer] centre. He offered tahajjud [predawn voluntary prayers], voluntary acts of worship, followed and obeyed Khilafat, tended to the poor and fulfilled the rights owed to Allah and the rights owed to His creation to the best of his abilities. As he went about his way, if there was ever a person in need, he would help them immediately. If he saw that someone’s car had broken down, he would stop along his way and help them. He would quietly help the needy. He was constant in acts of virtue and always served selflessly in every way. He had complete certainty in God Almighty. He attributed everything he did and every success he had to the grace of God Almighty. Despite strained circumstances and opposition, he always offered his prayers in congregation on time at the [prayer] centre. He was gentle in nature; if ever someone spoke with him angrily, he would remain silent and would never respond. In fact, he would smile and leave the gathering.”
Similarly, the Finance Secretary or the Local President say that once their calculations were incorrect. They mistakenly told him that he had an outstanding balance. He did not say anything about not having arrears and paid the amount which was quite large; a hundred thousand rupees. Later, they informed them that they had made an error in calculation and that he did not in fact have any arrears and the amount was an excess. He responded that it did not matter; he would not take back what he had already given in the way of God. He was meant to move out of the country with his family and all the preparations had been made. The narrator says that a day prior [to the martyrdom], he told him that they were about to move out of the country where there is religious freedom. His desire was to teach his children how to pronounce the Adhan [call to prayer] and Takbir [announcement of the commencement of prayer] aloud and in a melodious manner so that, upon leaving, when they offer prayers in congregation at home, they may regularly call the Adhan and then offer prayers. May Allah the Almighty elevate the martyr’s station and keep his family under His protection. May He swiftly procure the means for the enemy to be brought to task. Today, as well, a report has been received from a village in Kasur where a young Ahmadi has been martyred. The details have not yet been received. May Allah the Almighty procure the means for these oppressors to be brought to task. All that can be said for them is:
Musawwar Nuri Sahiba, who was the wife of Doctor Masudul Hassan Nuri Sahib. She recently passed away.
[Surely, to Allah we belong and to Him shall we return.]
She was the granddaughter of Hazrat Mirza Sharif Ahmad Sahib, the granddaughter of Hazrat Nawab Amatul Hafiz Begum Sahiba, and the daughter of Mirza Daud Ahmad Sahib. She was a musia by the grace of Allah the Almighty. She was also my paternal cousin. Dr Masudul Hassan says, “Hazrat Khalifatul Masih IIIrh facilitated our marriage himself. Huzoorrh did not ask her about it, nor her parents. He asked my father about me and whether he should arrange my marriage. When Hazrat Khalifatul Masih IIIrh informed Colonel Daud Sahib and his wife about the marriage proposal, they said they would like to pray istikharah [prayer for seeking guidance and good from God] for a few days. His Holiness said, ‘I have already prayed istikharah and there is no further need for istikharah. The marriage should take place.’” And so, they were married. He says, “By the grace of Allah the Almighty, our married life of 51 years was a bond of love, affection, obedience, and friendship. She was regular in offering prayers and worship. She tended to the poor and was hospitable. She had great trust in Allah. For some years, she had developed a great interest in deeply studying the Holy Quran. She would often ask questions to various scholars of the Jamaat. She was also interested in studying about other religions.”
Doctor Sahib says, “She had a large role to play in my life-devotion and academic pursuits. If ever there was a happy occasion or we were to go on a trip, but I had to go to the hospital for an emergency, she would sacrifice and say that she wouldn’t go either. She had been quite ill for the past three or four years and she endured her illness and discomfort with great patience and never expressed it.”
Her son, Doctor Khalid Nuri, who is in America and also goes to the Fazl-e-Omar Hospital for temporary periods of devotion, says, “My mother was a sincere servant of the Jamaat. She had profound love and devotion for Khilafat. She never involved herself in vanities such as backbiting or gossiping etc. She read the Holy Quran with complete understanding. She would also study the books of the Promised Messiahas. She would read Tadhkirah with great attention and would always keep it with her. She also had an interest in collecting historical artefacts and she would speak about them with curators of museums and historians.” She had also involved me in this passion of hers; she searched and had the ground dug around Rabwah and found things, especially in the mountains along the river. When she would come here to London, she would speak with me about these things and show me things. Her son further writes, “She would render great financial aid for the marriages of those who had less means. She would look after the children of all the workers. She would teach girls the Holy Quran. She would make certain that all their needs were met, and she would always be smiling when she met people.”
on Christianity, or books on Hinduism, she would read about different topics and had gained quite a degree of knowledge. She had great respect for life-devotees. She always supported my father.”
After his retirement, Doctor Sahib devoted his life [to the service of Islam Ahmadiyyat]. She joined him even though afterwards he could have gotten a high-paying job. She says, “My father’s non-Ahmadi relatives also came for condolences, and they said that she kept the family together and had a relationship with everyone.” Then, she says, “She would advise me never to share matters of my home anywhere else and to write whatever I needed to the Khalifa of the time and to ensure that I implemented whatever he said. She would also advise not to waste time in disputes and quarrels.”
Jalal Ahmad Khan, a driver for the Tahir Heart Institute, says, “She was very virtuous, well-natured, and kind and took care of the poor. During journeys, she would always take care of us as well. She would play a CD of the Holy Quran and its translation and would listen to it throughout the journey.”
He says, “She also took great care of my wife and children.” He says, “When we would go to the big cities, the shopkeepers who knew her, especially in Rawalpindi and Islamabad, where she frequented, would say that she had come after quite some time. Initially, when they would ask, she told them that she had moved to Rabwah,where the Jamaat’s hospital is and that her husband works there. She would say this and tell them without any fear, while we would be worried.”
May Allah the Almighty grant her forgiveness and mercy.
The next mention is of Hasan Sanogo Abu Bakr Sahib, who was a local missionary in Burkina Faso. He passed away recently at the age of 63.
[Surely, to Allah we belong and to Him shall we return.]
During Ramadan, he would deliver daily lectures on the Holy Quran in the Jula language, which were broadcast on Radio Islamic Ahmadiyya. Even the day before his passing, on 22 March, he delivered a lecture.
He acquired his early education in Bobo-Dioulasso, a city in Burkina Faso, and then travelled to Mauritania for higher studies. After completing his initial higher education there, he proceeded to Al-Azhar University in Egypt. There, he mastered Arabic, achieving exceptional proficiency in both literary and spoken Arabic, before returning home. After his studies at AlAzhar, he settled in Ivory Coast, where he established a religious seminary attended by hundreds of students. Although he was not yet an Ahmadi at that time, he became wellknown throughout Ivory Coast due to his fiery eloquence and exceptional speaking abilities.
who possessed clear and strong arguments. He was given the book ‘Al-Qaul al-Sarih,’ and after studying it, he debated with Abdul Rahman Qanate Sahib, a missionary of the Jamaat in Abidjan. Allah the Almighty guided him, and he courageously accepted Ahmadiyyat shortly afterwards. This incident of his pledge of allegiance occurred in 1986 when he was around 24 to 25 years old.
After accepting Ahmadiyyat, he abandoned his madrasah and all his previous worldly glory. At that time, Ivory Coast had a short course for French-speaking Ahmadi students, which he joined and thereafter dedicated his life to the service of the Jamaat. He soon became one of the Jamaat’s finest missionaries, excelling particularly in delivering speeches in his mother tongue, Jula. His powerful voice and impassioned style of speaking quickly captivated his listeners.
In 1990, when Idris Shahid Sahib was appointed in Burkina Faso, he secured approval for Abu Bakr Sanogo Sahib’s transfer from Ivory Coast to Burkina Faso. Here, he actively participated in preaching efforts, rapidly achieving success in Julaspeaking regions and established many new chapters of the Jamaat through his preaching.
In 1999, he was assigned to Dori, an area in Burkina Faso where some of our members were martyred. Arabic was widely spoken there, and local scholars attempted to impress the public with their knowledge of Arabic. Abu Bakr Sahib successfully debated with prominent scholars in this region, successfully refuting them. He preached in remote villages to such an extent that non-Ahmadi scholars began avoiding debates with him. Soon, he became renowned as a prominent scholar and respected sheikh [religious scholar], leading to the establishment of numerous chapters of the Jamaat.
In 1991, he made contact with Imam Ibrahim Badiga Sahib, a martyr in Mahdi Abad, and his friends, who swiftly embraced Ahmadiyyat and later became shining stars of Ahmadiyyat through martyrdom in 2023. In 2002, the first Ahmadiyya radio station was established in Bobo-Dioulasso, where Abu Bakr Sahib became its leading speaker. His passionate dedication to preaching enabled the message of Ahmadiyyat to reach millions, and thousands embraced Ahmadiyyat due to his preaching efforts. He served on the National Majlis-e-Amila for several years, and at the time of his passing, he was serving as Secretary Rishta Nata.
[O Allah, annihilate [the enemy] and crush them to pieces.]
The second mention is of Amatul
Her daughter Mubaraka says, “My mother had a passion for reading. Whether books of the Promised Messiahas, material
When Ahmadi missionaries began preaching in that region, the opponents selected Abu Bakr Sahib to confront them. He had great pride in his eloquence. He himself once recounted that on the day of the debate, he confidently wore a grand robe, believing that defeating Ahmadis would bring him fame, prestige and reverence. However, Allah the Almighty had instilled in him a virtuous nature, and he soon realised that truth lay with the Ahmadis,
In 2012, he was appointed to Sikasso in Mali, where he rendered exceptional services. In 2019, when some youths caused mischief against the Jamaat’s administration in Bobo-Dioulasso, I sent him back there, where he was appointed local president of the Jamaat. Through courage, wisdom, hard work, and prayer, he successfully ended the unrest, leading everyone to renew their pledge of allegiance.
He leaves behind his mother, wife, brother, three children, and grandchildren. His wife, Aishah Koulibaly, says he was always ready to serve Islam. Despite health issues, he always prioritised Jamaat programmes and preaching trips. Sometimes she advised him to rest due to poor health, but he would reply, “I have dedicated my life, and I will strive to serve the faith until
my last breath.” She mentions that since their marriage, she never saw a day when he neglected Tahajjud [pre-dawn voluntary prayers] due to illness. Whenever someone approached him with Jamaat or religious matters, he immediately assisted them, even if it meant compromising his own health later. He treated family, neighbours, and acquaintances with great kindness and love, embodying an exemplary personality deeply devoted to the Holy Quran and passionately in love with the Holy Prophetsa
This indeed is the model of a life-devotee and missionary, one that our missionaries
should always keep in view. May Allah the Almighty continue to grant the Jamaat individuals who embody such a spirit of dedication.
Idris Shahid Sahib, former Amir of Burkina Faso, writes that Abu Bakr Sahib tirelessly performed outstanding preaching services. He always had a smiling face, presented solid scholarly arguments, and consistently strived to maintain high standards of service.
Local missionary Darab Al-Hassan notes that Abu Bakr Sahib was a true lover of the Holy Prophetsa. Once, while
explaining verse 38 of Surah Al-Ahzab and discussing non-Ahmadi scholars’ absurd comments regarding the Holy Prophet’ssa marriage to Hazrat Zainab, tears came to his eyes, saddened by the ignorant, absurd statements wrongly attributed to the Holy Prophetsa, the best of all creation.
When such people insult the Holy Prophetsa, it is not considered blasphemy, yet Ahmadis honouring him is deemed blasphemous. Even if we take his name, it is deemed blasphemous.
Darab Sahib says that during his travels,
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If you have any queries, please contact:
Principal Aisha Academy
Baitul Ehsan,
25 Willow Lane Business Park, Mitcham, CR4 4TS
Phone: 020 3146 1060
Email: principal@aishaacademy.uk
he was meticulous in performing Tahajjud He was deeply devoted to Khilafat and always defended the Jamaat system fiercely. If anyone spoke against the Jamaat, he came to defend it like an unsheathed sword. He never harboured grudges or malice toward anyone. May Allah the Almighty elevate his ranks, enable his progeny to continue his virtuous legacy, and grant them the blessings of his prayers.
(Official Urdu transcript published in the Daily Al Fazl International, 16 May 2025, pp. 2-7. Translated by The Review of Religions.)
