From the Markaz Khuddam from USA’s East Region meet with Huzoor
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100 Years Ago...
An Ahmadi missionary’s stand against blasphemy towards Prophet Muhammad and its impact on the Muslim World (1925)
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From the Markaz Huzoor guides the lecturers of Jamia Ahmadiyya Germany
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‘Every Ahmadi
has the potential to become a shining star of Ahmadiyyat’
From 19-21 September 2025, Majlis Khuddam-ul-Ahmadiyya UK convened their annual ijtema in Hook Lane, Puttenham. On the final day, Hazrat Amirul Momineen, Khalifatul Masih V, may Allah be his Helper, graced the occasion, delivering an address to formally conclude the ijtema
At approximately 4:30 pm local time, the formal proceedings of the final session of MKA UK’s national ijtema commenced. Huzooraa invited Ehsan Ahmad Sahib to recite a portion of the Holy Quran. He recited verses 48-50 of Surah al-‘Ankabut, and Syed Sajeel Ahmad Shah Sahib presented their English translation.
Hazrat Khalifatul Masih Vaa then came to the podium, leading all those present in taking the Khuddam-ul-Ahmadiyya pledge. Thereafter, Huzooraa invited Abdul Hai Sarmad Sahib to recite an Urdu poem written by the Promised Messiahas Safwan Akbar Sahib presented the English translation of the couplets.
Huzooraa then invited Abdul Quddus Arif Sahib, Sadr Majlis Khuddam-ulAhmadiyya UK, to present the ijtema report. Sadr Sahib said that the theme for this
year’s ijtema, graciously given to them by Huzooraa, was “The Holy Quran: A casket of jewels”.
He then mentioned key highlights of the ijtema, i.e., unplug talks on religion and
A dissonant conscience: The Flanders Festival, the Munich Philharmonic and Europe’s moral test
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Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Reciting Surah al-Ikhlas in salat
Hazrat Aishara narrated: “The Prophetsa dispatched a man as commander of a detachment. In the prayers he led for his companions, he would conclude his recitation with ‘Qul Huwallahu Ahad…’ [i.e., Surah al-Ikhlas] When they returned, they mentioned this to the Prophetsa. He said, ‘Ask him why he does that.’ They asked him, and he replied, ‘Because it describes the Most Merciful, and I love to recite it.’ The Prophetsa said, ‘Tell him that Allah loves him.’”
(Sahih al-Bukhari, Kitab at-tawhid, Bab ma ja’a fi du‘a’i n-nabiyyisa ummatahu ila tawhidillahi tabaraka wa ta‘ala, Hadith 7375)
A Miracle of the Saints
The Promised Messiahas said: “The era of prophethood could be described as
(light upon light); it was a shining sun. However, the miracles and wonders that are attributed to the saints after this era cannot be proven and one cannot clearly determine their historical authenticity. For example, the miracles of Sheikh Abdul-Qadir Jilanirh were penned some two hundred years after his demise. Furthermore, such saints were not met with circumstances where they contended against adversaries as have I, nor were they faced with the sort of trial by which I am confronted in this age.”
(Malfuzat [English], Vol. 2, pp. 105-106)
26 September 1912: Hazrat
Mirza Bashir-ud-Din Mahmud Ahmadra undertook the journey to perform Hajj in late 1912. He was accompanied by his maternal grandfather, Hazrat Mir Nasir Nawabra and another travel companion by the name of Abdul Mohyi Arab Sahib. He left Qadian on this day, boarded the ship to Port Said from Bombay (16 October) and arrived in Mecca via Jeddah on 7 November.
To read more, see: “A young Mahmud’s pilgrimage to Arabia” at alhakam.org (19 February 2021, pp. 30-32).
26 September 2015: On this day, the complex adjacent to Baitul Futuh Mosque, Morden, Surrey, caught fire.
To read the account of this incident by one of the witnesses, see: “Where stars descend – Chapter 1 (Tawakkul) – Part I” at alhakam.org (26 June 2020, pp. 4-5).
27 September 1946:
On this day, Hazrat Musleh Maudra had a meeting with Mr Mohandas Karamchand Gandhi in Delhi. Mr Gandhi was a political and communal activist and he was among the founding fathers of India. (Tarikh-e-Ahmadiyyat, Vol. 9, p. 351)
27 September 1975: Hazrat Khalifatul Masih IIIrh laid the foundation stone of the Nasir Mosque in Gothenburg, Sweden. To learn more about this, watch “Documentary: History of Nasir Mosque, Gothenburg, Sweden” at alislam.org
29 September 1933: On this day, Jamaat-e-Ahmadiyya Bengal held its 17th Salana Jalsa, which was blessed by Hazrat Mirza Sharif Ahmadra, son of the Promised Messiahas as the chief guest from the markaz
During this journey, Hazrat Mirza Sharif Ahmadra, at the behest of Hazrat Musleh-e-Maudra, returned from Brahmanbaria and visited all the major jamaats from Calcutta to Qadian. On this historic Jalsa, Hazrat Musleh-e-Maudra also sent a special message. (Tarikh-eAhmadiyyat, Vol. 6, p. 123)
Fazl Mosque in London, but no new mission house had been inaugurated in England during that time; however, during this blessed visit of Huzoorrh, five new mission houses were inaugurated. (Silsilae-Ahmadiyya, Vol. 3, p. 638)
1 October 1942: On this day, Maulvi Muhammad Sharif Sahib, a missionary, reached Syria from Palestine to spread the message of Islam Ahmadiyyat. Maulvi Muhammad Sharif Sahib says:
“When I had spent two or three years in Arabia, I prayed to Allah the Almighty to grant me such a long period of service here that no other missionary before me had.
28 September 1905: On this day, the Promised Messiahas received two guests: one from Turkey and a Jewish individual. Huzooras was asked some questions in Arabic and , reproduced
29 September 1951: Jamaat-eAhmadiyya Indonesia was holding its Jalsa Salana and requested Hazrat Musleh-e-Maudra for a message. Upon this, Hazrat Musleh-e-Maudra sent a special message, on this day, addressing these devout members of the Jamaat. (Tarikh-e-Ahmadiyyat, Vol. 13, pp. 384–387)
he too gave the answers in Arabic. The editor of , Hazrat Sheikh Yaqub Ali Irfani this interesting conversation in the newspaper in Urdu. During this detailed discussion, Hazrat Ahmad [1988], Vol. 4, pp. 446-
“Therefore, God Almighty accepted my prayer and gave me the ability to serve for a longer period than Hazrat Syed Zainul Abidin Waliullah Shahra, Hazrat Jalaluddin Shamsra and Hazrat Maulvi Abul Ata” (Tash-heezulAzhan, January 1978, p. 11)
the 70-minute question and answer
clarified various misconceptions
28 September 2013: On this day, Hazrat Khalifatul Masih V an audience with more than 20 Indonesian guests representing various media outlets, educational institutions and think tanks at the Taha Mosque in Singapore. During session, Huzoor true teachings of Islam and concerning the Ahmadiyya Muslim Jamaat. (“True Khilafat compatible with Democracy –Head of Ahmadiyya Muslim Jamaat”, pressahmadiyya. com)
30 September 1889: The Promised Messiahas debunked the false and vicious theory of Maulvi Imamuddin of Punjab, who affixed to his name the title of Fateh-eKitab-e-Mubeen (Explainer of the Open Book). Huzooras replied to his letter on this date. This man was a judge by profession and of the view that the Holy Quran was not complete until it was coupled with a copy of the Bible. Hazrat Ahmadas took notice of this ruinous and baleful idea and admonished this person in a most wise way.
1 October 2004: During his Friday sermon on this day, while inaugurating the Darul Barakat Mosque in Birmingham, Hazrat Khalifatul Masih Vaa narrated the early history of the Jamaat in Birmingham. (Al Fazl, 15 October 2004, pp. 5-8)
(Maktubat-e-Ahmad, [2008], Vol. 1, pp. 413-414)
30 September 1980: Hazrat Khalifatul Masih IIIrh inaugurated mission houses in Manchester and Huddersfield in the United Kingdom on this day. It was an important and historic event because 55 years had passed since the inauguration of the
2 October 1928: Mirza Sultan Ahmad Sahib, the eldest son of the Promised Messiahas, announced his allegiance to Jamaat-e-Ahmadiyya through an announcement in Al Fazl on this day. Later on, he performed bai‘at at the hands of Hazrat Khalifatul Masih IIra in 1930. (Al Fazl, 2 October 1928, p. 1)
2 October 2009: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Muhammad Azam Tahir Sahib of Uch Sharif, Pakistan, who had been martyred on 26 September.
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contemporary issues, exhibitions dedicated to the Holy Quran and science, inspirational talks on Khilafat, academic excellence and becoming strong Ahmadis, etc. The total attendance at this year’s ijtema was 7,996.
He then thanked all the volunteers and khuddam who helped make the ijtema successful. Sadr Sahib expressed heartfelt gratitude to Hazrat Khalifatul Masih Vaa for honouring the event with his presence and for his continuous prayers, which were instrumental in the success of the ijtema.
Thereafter, a short video presentation was shown to Huzooraa with highlights of the ijtema. Motamid sahib Majlis Khuddam-ul-Ahmadiyya UK was called to announce the Alam-e-Inami prize for Atfal-ul-Ahmadiyya and Khuddam-ulAhmadiyya, which Huzooraa awarded to the winning qiadats
At 3:55 pm, Hazrat Khalifatul Masih Vaa came to the podium to deliver his address. A brief summary of this address is as follows:
The core objective of ijtema is to instil the love for Allah, and elevate the intellectual, moral and spiritual standards of their members. Huzooraa said that he had personally observed that children ask insightful questions, which shows that they can comprehend religious concepts at a young age. Keeping this in mind, Huzooraa said that he wished to discuss how khuddam and atfal could best fulfil their religious objectives in today’s world.
At ijtema, khuddam have the opportunity to participate in sports and games. But the main priority should not be on the game or on who wins or loses. The primary objective for holding sports events is to help members develop physical strength and fitness, so that they can fulfil the rights of Allah and pay attention to their religious and educational development.
Unfortunately, many young people today spend all their free time online, watching TV or playing video games, instead of going outside and engaging in healthy activities. Thus, sports at the ijtema are designed to encourage the members to be outdoors, get fresh air and improve fitness.
The purpose of getting fit should not be vanity or desire or to gain dominance over others. Instead, a healthy person has a greater capacity to fulfil their life’s objectives. Sports and outdoor games also offer a positive way to relax and refresh one’s mind. This can help individuals study more effectively by enhancing focus and mental aptitude.
Thus, the real objective of our sports events and competitions is not to win or lose. We should not act like those worldly people who often consider sports as a matter of life and death. Such people get into heated arguments, brawls or resort to foul play to gain an advantage.
Even among Ahmadis, personal interest or ego can sometimes lead to poor behaviour. Huzooraa cited the example of the Masroor Cricket Tournament, which was cancelled because it was felt that instead of fostering brotherhood, it was causing friction because of personal interest and egos.
Ahmadis must exhibit a true spirit of sportsmanship when they play sports.
An exceptional standard of tolerance and respect should distinguish Ahmadi youth from others. Otherwise, what is the benefit of being an Ahmadi if we do not exhibit high moral standards?
Idly watching tv or scrolling endlessly can damage your physical and mental health. The internet also has a lot dangerous and immoral content, which serves to erode moral values and fuel hate. AI is now adding a new dimension.
There have been horrific reports of teenagers committing suicide because of cyberbullying or consuming appalling online content that causes serious mental harm. Huzooraa cited the example of a teenager in the USA who committed suicide with the help and encouragement of ChatGPT.
Violent videos and extremist ideologies promoting hate have flooded the internet and are causing immense harm to society. Just a few days ago, after a prominent political activist was killed in America, the state governor urged the public to switch off their devices, go outside, spend time with their families and serve their communities.
By the grace of Allah, through the guidance of Khilafat, Ahmadis are warned from a young age about the perils of contemporary society. If we look back to the time of Hazrat Musleh-e-Maudra, we observe that he paid close attention to the moral training of different groups of people according to their capabilities and environment.
means of gaining religious knowledge is the study of the Holy Quran. Just as we require food and water to fuel our physical bodies, Allah has bestowed upon us, through the Holy Prophetsa, the Holy Quran as a source of everlasting spiritual sustenance to our souls. Huzooraa chose this year’s theme to emphasise to all the khuddam the indispensable nature of the Quran and its limitless blessings.
Completing the Quran for the first time should mark just the beginning of a lifelong ever deepening bond with the words of God. All khuddam and atfal should recite the Holy Quran daily, understand its meanings, sincerely strive to act upon its teachings. The Quran should be the means of reformation and of forging a close bond with Allah the Almighty.
We must also study the blessed life and character of the Holy Prophetsa because his entire life is a timeless example for us to learn from and emulate. Allah the Almighty has stated that if a person wishes to gain His nearness, they should try to tread upon the path of the Holy Prophetsa
Every word and deed of the Holy Prophetsa was in perfect harmony with the teachings of the Holy Quran. So, it is the noble example of the Holy Prophetsa that we should always try to follow. Only then can we live as true Ahmadi Muslims; fulfil our pledge to give precedence to faith over world matters; and assist in the divine mission of the Promised Messiahas
Huzooraa said that we must prioritise developing our relationship and bond with God every single day. We should set aside a specific time each day for reciting the Holy Quran and studying it. If we sincerely try for this, we will insha-Allah witness a magnificent spiritual and moral transformation in our lives.
He established Majlis Khuddam-ulAhmadiyya and directed Ahmadi youth according to their age and potential. He bestowed upon Khuddam-ul-Ahmadiyya a momentous and profound slogan: “Nations cannot be reformed without the reformation of their youth.”
This is an immense and profound challenge for all khuddam to rise to. These words bear witness to the fact that it lies upon khuddam to spiritually and morally reform their nations. It lies upon khuddam to guide the world to true peace and prosperity; to strive tirelessly to fulfil the mission of the Promised Messiahas
But khuddam must first look inwards before seeking to reform others. It is the personal reformation of every Ahmadi youth that shall lay the foundation for a glorious spiritual, moral, and intellectual revolution in the world. This is what the slogan truly represents.
Being physically fit will help further these objectives. Various studies prove that people who are physically fit are better able to control their emotions and make sound judgements. They can contribute positively to the wider world since they have a mature and insightful thought-process.
The core philosophy underpinning this profound slogan is that if khuddam and atfal diligently seek to develop their characters and conduct, every Ahmadi youth has the potential to become a shining star of Ahmadiyyat.
We must remember that the primary
The Holy Prophetsa would pray for incredibly long periods with intense fervour and concentration. He would remain immersed by the love of Allah the Almighty. We must constantly try to follow his example as Allah has proclaimed him the ultimate role model and best example for all mankind. We must remember Allah and fulfil the rights of His worship at all time and circumstances.
If anyone is fortunate enough to excel in their studies, or achieve a high rank in their profession, they should never attribute their success to their own qualities or virtues. Instead, we should always consider every success and blessing to be purely due to the grace and mercy of Allah.
The Holy Prophetsa expressed great anger towards those people who neglect their prayers, and stated that it can take one to a state of disbelief. Every Ahmadi must therefore also prioritise their daily prayers and worship.
Another fundamental virtue instructed by the Holy Quran is truth. We must hold fast to the truth in every situation, no matter how difficult or challenging. The Holy Prophetsa desired for his followers to uphold the highest standards of truth and honesty. He listed falsehood as a major sin, listing it alongside shirk and unjustly taking a life.
The Holy Prophetsa explained that a person lies or makes promises they do not intend to fulfil, it is because they seek to
unjustly seize their rights of others. They are driven to falsehood in order to serve their own interest at the expense of others. Thus, every Ahmadi must ensure that they maintain the highest change of truth and integrity. Absolute honesty ought to be the hallmark of every Ahmadi.
Huzooraa also advised against gossiping, spreading rumours, exaggerating the truth, distressing others or fuelling hatred. He said that Ahmadis must use social media for spreading positivity and truth. They must convey the commands of Allah the Almighty, the teachings of the Holy Prophetsa and the moral and spiritual lessons of the Promised Messiahas
Huzooraa said that is a cause of regret that some young Ahmadi women write and express their grief because their husbands or in-laws forbid them from seeing their own families. Such behaviour is a direct violation of the teachings of Islam. And those guilty of such cruelty should reform themselves and treat their wife and daughter-in-law with love and compassion.
(Report
Immigration has been a touchy subject in all Western countries lately, as migrants –predominantly from non-English-speaking backgrounds – settle in these countries for a better life. Their reasons vary from escaping persecution, as is the case for Ahmadi Muslims, to employment, as is the case for tens of thousands of skilled professionals in areas such as medicine, engineering, finance and construction trades.
However, the existing populations in Western countries may harbour some resentment towards the perceived impact migration may have on their communities. Australia is no exception. On Sunday, 31 August 2025, that resentment and anger were on full display, as large-scale protests took place in major Australian capital cities, all campaigning against the current migration that Australia accepts.
A binary lens of these protests will simply say that these anti-immigrant voices
and sentiments stem purely from neoNazi ideologies silently spreading in the country. However, this misses the nuance behind the protests and the concerns of participants that drove them to campaign on anti-immigrant messaging. The protests were organised by the activist group, March for Australia, which states that “for years, Australia’s unity and shared values have been eroded by policies and movements that divide us. Our streets have seen growing displays of anti-Australian hatred, foreign conflicts, and disintegrating trust, whilst mass migration has torn at the bonds that held our communities together. This march is a stand for the people, culture, and nation that built Australia – and for our right to decide its future.”
As an Australian who was born and raised here, I can see how immigration patterns in Australia contribute to its scapegoating of the aforementioned factors
of anti-Australian sentiment, participation in foreign conflicts and a loss of trust in government. This alleged cause-and-effect between immigration and the disintegration of the white Australian identity is a key theme exploited by the campaigners to rally everyday Australians to their cause.
And it worked. Estimates vary, but local news outlets report up to 8,000 protesters in Sydney, 15,000 protesters in Adelaide, 5,000 protesters in Melbourne, and up to 10,000 protesters in Perth (per local police reports).
To put these numbers into context, the pro-Palestine march across the Sydney Harbour Bridge that took place on Sunday, 3 August 2025, is estimated to have had at least 90,000 participants. That is more than a 10x difference in the participation numbers and demonstrates the outsized impact the anti-immigration protests had on media coverage and on domestic political discourse.
The coverage of the protests shows varying opinions by participants, ranging from extreme views like those of neoNazis to those blaming immigration for the housing crisis. The most prominent stunt during the protests was the presence of neo-Nazi Thomas Sewell at the Melbourne protest, whose views bluntly support ideas such as the deportation of non-white Australians to their ancestral homelands, a concept called “remigration.”
An investigation by The Sydney Morning Herald shows leaked recordings from a lead protest organiser coaching would-be protesters on how to frame it to the media, stating that it is to “protect Australian heritage, culture, way of life. Next step, protect European culture, heritage, way of life. The next step is protect white heritage.”
On the economic end of the spectrum,
the current housing crisis was a recurring reason for individuals to protest. The organiser for the Adelaide protest described the sentiment quite succinctly, saying that, “whilst there’s not enough homes, not enough resources, I think we need to temper migration down and then have a national conversation as adults about the continuation of migration figures”.
However, academically, it is yet to be proven that there is a direct link between immigration and the housing crisis; rather, immigration is seen as a single piece to the puzzle behind the housing crisis. The slow pace of homes being built is a well-documented reason behind the housing crisis, with a 2021 submission by the Grattan Institute concluding that housing affordability will increase only as more homes are built. This has more to do with government regulation and less with immigration, yet out on the street, immigration is the supposed reason for Australia’s economic woes.
What I find quite comforting in the immigration debate is the perspective of Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, on immigration. In his address to Swedish lawmakers in 2016, Huzooraa said about refugees that they have “escaped their previous lives in the search of peace, and so now having been granted shelter and security here, it is incumbent upon them to live here peacefully and to abide by the laws of the land. All immigrants should remain entirely faithful to their adopted nation and should use all of their abilities to help their country advance and prosper.” This addresses the rights of both the local population and the migrant population, with the latter just as responsible for their attitudes and actions as the former.
Islamabad, Tilford, 20 September 2025: A delegation of 22 khuddam from the East Region of Majlis Khuddam-ul-Ahmadiyya USA had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The meeting began as Huzooraa arrived, greeting the khuddam with salaam. Huzooraa enquired from the amire-qafilah about the delegation’s lodging arrangements. Following this, each khadim introduced himself, mentioning his family, his academic or professional pursuits and his services to the Jamaat.
During the introductions, one young man stated that he is a member of the Waqf-e-Nau scheme and is also a hafiz of the Holy Quran. Huzooraa asked if he had memorised the entire Quran, which he affirmed. Huzooraa then enquired if he is still revising it or if he has begun to forget it. The khadim replied that he is in the process of revision. Huzooraa advised that he could lead the Tarawih prayers during Ramadan, as this would serve as an excellent means of reinforcing his memorisation. After the introductions, the khuddam were given the opportunity to ask questions.
A khadim sought guidance on the role the Jamaat should play in tackling mental health issues among the youth.
Huzooraa noted that while such cases exist, they are relatively few. The primary
guidance, Huzooraa stated, is that individuals facing such challenges should be taken to see a professional, such as a psychologist, to determine the cause of their condition. Huzooraa explained that sometimes issues such as bullying at school can lead to depression, which, if it flares up, can develop into a more serious mental health issue. Therefore, proper medical treatment is necessary. Huzooraa advised that parents have a particular responsibility to investigate and identify the root cause of the problem so that it can be effectively addressed.
Guidance for the ijtema at Baaghe-Ahmad
A khadim from the East Region mentioned that the 2025 national ijtema of MKA USA would soon be held at Baagh-e-Ahmad for the first time and requested guidance for this event.
Huzooraa enquired about the size of the property and how much of it was designated for use versus how much was farmland. Huzooraa advised the khadim to learn from the practical examples of other large-scale events held by the Jamaat on similar properties. Huzooraa suggested they should observe how Majlis Khuddam-ulAhmadiyya UK organises its own ijtema on farmland and also to one day attend the Jalsa Salana UK at Hadeeqat-ul-Mahdi. By observing these events, Huzooraa noted, they would gain a practical understanding of how Baagh-e-Ahmad could be best utilised.
A young khadim, aged fifteen, asked how one can balance their education with their responsibilities for the Jamaat.
Huzooraa advised him that whenever Allah provides an opportunity to serve, one should pray to Him for the capacity or tawfiq to fulfil that service. At his age, Huzooraa stated, his main objective is his education. As he wishes to become a doctor, he must work very hard and concentrate on completing his degree. Service to the Jamaat can be rendered in his spare time, such as on weekends or during holidays. He must learn to effectively distribute his time between these two important duties, but his primary objective at this age should be to complete his studies. Alongside this, he must be regular in his five daily prayers and continue to acquire religious knowledge. Huzooraa added that being a waqif-e-nau, it is his fundamental obligation and duty to offer the five daily prayers.
Another khadim asked how a person can strengthen their willpower.
Huzooraa explained that this can be achieved through two primary means. Firstly, one must pray to Allah for the strength to overcome the minor and petty issues that one encounters in life. Secondly, one must make a firm resolve in
their mind that their nerves are strong and that, insha-Allah, they can overcome any difficulty. This requires mental fortitude. Huzooraa advised that one should cultivate a determined mindset; whenever a task is started, one should resolve to never give up until it is completed. By combining prayer with this determination, one can overcome any problem and thereby strengthen one’s willpower.
A question was asked regarding keeping long moustaches that hang over the lips. Huzooraa explained that it is narrated in a hadith that the Holy Prophetsa instructed his followers to grow their beards and trim their moustaches. The beard should be grown to a reasonable length, not left to grow uncontrollably. The practical wisdom behind trimming the moustache, Huzooraa noted, is that it should not be so long that it dips into one’s glass while drinking or becomes soiled with food while eating. Huzooraa advised that it is best to act upon the commandment of Allah and His Messengersa. The sunnah is to trim the moustache and to allow the beard to grow to a reasonable length. (Sahih al-Bukhari, Kitab al-libas, Bab taqlimi l-azfar, Hadith 5892)
A khadim asked about joining the Wasiyyat scheme for a person who has no income, is unwell and owns no property, mentioning that he thought Huzooraa had called for all Ahmadis to become musis
Huzooraa clarified that his guidance was not as the questioner had understood it. Huzooraa explained that he had said that among the earning members who have a reasonable income and do not have excessive prior liabilities, at least 50% should be part of the Wasiyyat scheme. Furthermore, office-bearers should especially strive to be musis, as Wasiyyat is a yardstick to measure one’s commitment to financial sacrifice.
Huzooraa then explained the importance of niyyah or intention. He stated that entry into paradise is not reserved only for those who are in the scheme of Wasiyyat, as there are many other forms of righteousness.
Huzooraa narrated the Quranic incident of the companions who yearned to join the Holy Prophetsa in a battle but lacked the means even for a pair of shoes to protect their feet on the journey. The Holy Prophetsa could not provide for them, but Allah the Almighty accepted their passionate desire to serve and granted them the reward for it. (Surah at-Taubah, Ch.9: V.92) Similarly, Huzooraa stated that if a person wishes to join Wasiyyat but is unable to due to having no income or being of an age where the rules of the Majlis Karpardaz do not permit it, then Allah the Almighty will reward them for their pure intention.
For the young men present, Huzoor’saa advice was to join Wasiyyat in their youth so they may spend the best part of their lives making this sacrifice.
A khadim asked how one can overcome personal weaknesses and better manage their time in order to progress in sincerity and sacrifice.
Huzooraa advised that the first step is to seek Allah’s help through regular and fervent five daily prayers. If one is regular in prayer, it serves as a means to bring discipline into all other activities. The next practical step is to create a daily schedule. This chart should map out the entire day, beginning with waking up for the Fajr prayer on time, if not for Tahajjud. It should include time for exercise, recitation and study of the Holy Quran with its translation and commentary to understand its commandments, time for college or professional studies and time for personal study and sleep. Salat itself, Huzooraa reiterated, is a source of discipline.
The khadim admitted that while he was regular in four daily prayers, he often missed the Fajr prayer. Huzooraa advised him that if his start to the day is not good, the rest cannot follow properly. He must start with the Fajr prayer, as this will make him regular in all his affairs and will be the key to disciplining his life, bettering his worldly activities and serving the Jamaat.
The mulaqat concluded with the khuddam having the honour of a group photograph with Huzooraa and each attendee was graciously gifted a pen.
(Summary prepared by Al Hakam)
Islamabad, Tilford, 14 September 2025: A delegation of lecturers from Jamia Ahmadiyya Germany had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The meeting commenced with a silent prayer. The Principal of Jamia Ahmadiyya Germany, Shamshad Ahmad Qamar Sahib, reported that there are currently 85 students enrolled at the institution with a faculty of 17 staff members.
Following this, each lecturer had the opportunity to introduce himself, detailing the subjects he teaches, his pedagogical methods, his personal efforts in study and research and the results of his teaching. Throughout these introductions, Huzooraa enquired about various aspects of their work, asking one teacher if they regularly prayed for their students. To another who also serves as a field missionary, Huzooraa stressed that his primary missionary duties must not be hindered by his responsibilities at Jamia.
Huzooraa advised the Farsi teachers that students should attain a level of proficiency where they can read and understand the Persian poetic verses of the Promised Messiahas. The Arabic teacher was guided to keep students engaged through various assignments and conversational activities to improve their fluency. Huzooraa also emphasised the need for teachers to identify the specific interests of their students and to nurture their passion for particular subjects. He enquired from one lecturer whether he was able to dedicate six or more hours to his personal studies in addition to his teaching duties.
Huzooraa then imparted detailed and invaluable advice on a wide range of topics pertaining to the training of future missionaries.
The power of prayer for students Huzooraa drew the teachers’ attention towards the profound importance of praying for their students. He calculated that if each
of the 17 staff members were to offer two nawafil for the students, this would amount to 68 prostrations or sajdahs offered daily for the 85 students. Huzooraa remarked that with nearly one prostration per student, their condition could certainly improve, not just academically but, crucially, spiritually as well. He reminded them of the exemplary practice of past esteemed teachers of the Jamaat, such as Malik Saif-ur-Rahman Sahib or Mir Sahib, who, it is known, would offer two nawafil daily for their students. Huzooraa stated that this habit should be adopted by the current faculty and he instructed the Principal to regularly remind the staff of this responsibility in their meetings.
Huzooraa advised the lecturers on the need to adapt their teaching methods to the environment. He explained that students in the Western world are accustomed to different pedagogical styles than the traditional method of rote learning, sometimes found in Pakistan. He urged the teachers, especially those who were educated in the West, to innovate and devise new methods to ensure their students could better comprehend the material.
Stressing the quality of knowledge, Huzooraa guided that students should gain a deep and thorough understanding of the subjects they are taught, even if the breadth of topics covered is less. They should at least achieve such a mastery of the subject that they can confidently and correctly answer any questions that arise. Some of the successful missionaries, he noted, possess not only religious knowledge but also a good general awareness, enabling them to discuss contemporary, secular and political issues in the light of Islamic teachings.
Huzooraa enquired from the Principal whether the Jamia arranged joint lectures and if they invited external speakers. Upon learning that only Ahmadi guests had been invited thus far, Huzooraa advised that they should also invite experts who are not Ahmadis. He suggested inviting scientists, doctors, politicians and other professionals to deliver lectures in their respective fields to broaden the students’ minds and expand their intellectual horizons.
Guarding against materialism and cultivating gratitude
As a vital counterbalance to the previous point, Huzooraa cautioned that while students should broaden their worldly knowledge, this exposure must not lead them towards materialism. He warned that this tendency can sometimes develop even in missionaries after they enter the practical field. He instructed the teachers to remind their students of the immense blessings they enjoy, living in comfort and with many facilities at their disposal. They should be told about the sacrifices of missionaries, including Jamia lecturers, in poorer nations, who often face extreme financial hardship yet persevere in their work with contentment. Huzooraa stated that this sense of gratitude should manifest in a greater commitment to hard work, which cannot be fulfilled by merely teaching for a few hours or performing an odd duty at Jamia.
Expanding on the theme of hard work, Huzooraa set a high standard for the teachers’ own academic pursuits. He stated that, in addition to the time spent preparing for lectures, every teacher should make it a habit to dedicate at least five to six hours daily to their personal study. They should
utilise their free time, including during the holidays, for this purpose, recalling that in Rabwah, they were often engaged in various duties for auxiliary organisations. Huzooraa emphasised that fulfilling the demands of gratitude to Allah requires them to devote the maximum possible time to improving themselves and, consequently, the standards of their students – not only academically, but spiritually and morally as well. This, he said, is only possible if the teachers first improve their own condition.
Huzooraa urged Jamias to raise institutional standards and individuals to cultivate personal spiritual fervour, saying:
“The requisite standard is not yet being met. This I say to the Jamia here [in the UK], this I say to you and this I say to all other Jamias. You must, therefore, endeavour to reach that standard, for the challenges of the future are immense. You cannot compete with the world through traditional means. You will have to explore new paths; find those avenues through which you can bring about an improvement in your own condition and thereby improve the condition of your students. If you wish to spark a revolution in the world, you must first become deewanah, i.e., spiritually aflame with passion; only then will you be able to set others alight with that same passion.”
The polished graduate: A jewel for the Jamaat
Huzooraa guided that students must be taught about the proper dress code, protocol and a sense of responsibility. These fundamental traits must be instilled within the walls of Jamia. A student, upon graduating, should emerge like a perfectly cut and polished diamond, so well-rounded that no one – neither the Amir, the Missionary-inCharge, nor the general members of the Jamaat – has any cause for complaint. A missionary who has spent seven years in Jamia should be so capable that he can work effectively wherever he is posted. Huzooraa reminded the lecturers that the profound responsibility of shaping these young men into beneficial assets for the Jamaat rests upon their shoulders.
Huzooraa further advised the lecturers to regularly self-assess the hours they spend in personal study outside of lecture preparation. As learned individuals who have spent seven years in study, they should be like ‘bookworms’. He outlined a daily routine for them: waking for Tahajjud prayer, exercising for 30-45 minutes after the Fajr prayer, resting for a short while if needed and then commencing their academic work. He explained that this disciplined lifestyle, especially during the long winter nights, would strengthen them both mentally and physically. The true challenge for a Jamia teacher, Huzooraa reminded them, is not merely to teach a few classes, but to produce graduates who are spiritually, academically and morally excellent in every respect.
Huzooraa noted that not all students have
the same aptitudes; some may be inclined towards writing and research, while others are gifted speakers. He advised the teachers to assign them tasks according to their natural talents. The ultimate goal, he said, is to produce the future ‘cream’ of the Community. A teacher’s duty does not end with delivering a lecture on a particular subject; they must instil in their students the critical habit of lifelong learning. He also stressed the importance of building the students’ confidence so they can speak to anyone, be it a world leader or a politician, with conviction about their faith and be able to point out their errors. Every lecture, regardless of the subject, presents opportunities to impart practical moral advice to the students. This, however, is only possible if the teachers are themselves striving to live by these principles.
During the mulaqat, one teacher mentioned he was preparing organised notes on the commentary of the Holy Quran, which had been shared with local Jamaats. Hearing this, Huzooraa instructed the Missionary-inCharge to engage his missionaries in similar work. He guided him to prepare literature, perhaps in the form of a pocketbook, that compiles references and answers to the common allegations raised by non-Ahmadi Muslims. He also stressed the need to ensure that missionaries are actively reading and benefiting from these resources and to update them with responses to new variations of old objections.
The vital link between action and prayer
Addressing a teacher who also serves as a qazi or judge in the Jamaat’s system of arbitration, Huzooraa noted that sometimes members are not satisfied with judicial decisions. He asked if the teacher had read all the guidance of the khulafa on this matter, especially that of Hazrat Musleh-eMaudra. The teacher replied that he had read selected portions. Huzooraa instructed him to read all of it, questioning what could be so important as to prevent him from doing so.
Huzooraa stated that people often think they are tired, but a self-assessment would show they are not working even 14 hours a day. He outlined that six hours for sleep and a few hours for family and meals are sufficient, leaving around 13 hours for work. He urged them to instil this work ethic in their students, citing that researchers in other nations often study for 11 to 14 hours a day. This habit can only be cultivated in students if the teachers practise it themselves.
When the same teacher requested prayers, Huzooraa reminded him that prayer must be accompanied by action. He gave the example of some people who ask him for du‘a but only offer three daily prayers themselves. Huzooraa remarked that if their own prayers are lacking, his prayers for them will have little effect. He reminded him of the saying of the Holy Prophetsa to his Companions: “Help my prayers with your own prayers.”
On the situation in Pakistan
In response to a question about when
the situation for Ahmadis in Pakistan would improve, Huzooraa explained that everything in the world reaches a peak and then enters a period of decline. He noted that while the situation is difficult, it has not reached the level of what Palestinians are facing. The opposition will also reach its peak and then, insha-Allah, begin to fall.
The key, Huzooraa stressed, is for Pakistani Ahmadis to elevate the standard of their prayers. Huzooraa recited a poetic couplet by Hazrat Nawab Mubaraka Begum Sahibara, which stresses the importance of holding fast to the weapon of du‘a and prayers:
“None is more hopeless and griefstricken than he, who does not hold the handle of the sword of God in his hand.”
Conclusion
The mulaqat concluded as the Principal, on behalf of all the Jamia staff, expressed his profound gratitude to Huzooraa and requested prayers that they may act upon his invaluable guidance. Huzooraa graciously gifted a pen to each of the lecturers and the delegation had the honour of a group photograph with their beloved Imam.
(Summary prepared by Al Hakam)
Abdul Basit Khawaja Missionary, Ecuador
On 6 September 2025, in collaboration with the Ecuadorian Red Cross, Jamaat-eAhmadiyya Ecuador hosted a blood drive at the mission house in Quito for the very first time.
The primary objective of this event was to address the need for blood in the country and to promote the value of blood donation as a service to humanity.
Red Cross representatives noted that during the summer holidays, when many people travel abroad, the demand for blood remains high while the number of available donors significantly declines.
On 22 August 2025, a team from the Red Cross visited the mission house to assess the property to see the feasibility of hosting the blood drive. The blood drive was scheduled
Lajna Imaillah Canada holds the national ijtema and shura
Ayza Anwar
Muavina In-Charge Press & Media, Lajna Imaillah Canada
Lajna Imaillah Canada held its annual ijtema on 22-24 August 2025. Over 5,900 lajna and nasirat members from across Canada gathered in Peace Village, Ontario.
Held alongside the national Majlise-Shura of Lajna Imaillah, the weekend was marked by spiritual reflection and a renewed commitment to attain the pleasure of Allah. The Shura drew over 330 elected delegates from all corners of the country on 22 August.
to take place on 6 September. Flyers were distributed to nearby households, posted throughout the neighbourhood and placed in local businesses and schools to spread the message effectively.
On the day of the event, stations were arranged for preliminary health screenings, medical history assessments and three designated donation beds. Each participant typically spent around 30 minutes completing the entire donation process.
Members of the Jamaat participated wholeheartedly in this noble act, while volunteers assisted in welcoming guests and distributing refreshments following their donations.
In total, 40 individuals came to the mission house with the intention of donating, of whom 20 were ultimately able to give blood.
The ijtema officially began on 23 August and included Lajna youth debates on purdah and the existence of God, as well as seminars on topics ranging from self-defence, learning about launching rockets and trauma recovery to home-based businesses and parenting challenges in the West. There was a special National Art Exhibition for attendees to enjoy art pieces focused on “the Beauty of Haya”, as well as a bazaar with food and private vendor stalls.
Nasirat sessions focused on building confidence in faith and sisterhood. Girls took part in speech competitions, were challenged to complete an obstacle course, created lip scrubs and face masks, and designed bookmarks on the theme of Ibadat Lajna also had the opportunity to engage in physical activity with an archery zone and a rock-climbing wall.
Iftekhar Ahmed Ahmadiyya Archive & Research Centre
On 11 September 2025, the Flanders Festival in Ghent, Belgium, removed the Munich Philharmonic from its programme. The reason: concerns about the orchestra’s incoming conductor, Lahav Shani, who holds prominent posts, including with the Israel Philharmonic. The festival said it lacked clarity about his political stance and could not provide sufficient information regarding his “attitude to the genocidal regime in Tel Aviv”.
Across Germany, the removal provoked a fierce defence of artistic freedom. The Federal Government Commissioner for Culture called it a “disgrace for Europe”. In an X post, Chancellor Friedrich Merz warned that “we must give no space to this naked antisemitism”. Belgium’s Prime Minister attended a Munich Philharmonic concert in Essen days later, signalling support for Shani.
The episode became a flashpoint carrying resonance beyond any concert hall. When an institution abroad declines to host an Israeli conductor, the reaction is righteous denunciation. However, when German museums, theatres and universities refuse to host Palestinian writers, poets and scholars, the moral alarm is muted or couched in procedural language about “security”.
This pattern must be examined as a moral and theological test. Islam requires that we speak for the oppressed within lawful channels. The Quran reminds believers:
“O ye who believe! be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be [always] just, that is nearer to righteousness.” (Surah al-Ma’idah, Ch.5: V.9)
Thus, if hatred or fear causes a cultural organisation to silence one side’s suffering, it is clear that justice is not being observed.
What the record shows
Germany has seen a series of cancellations since 7 October 2023; at least 200 people or events have been cancelled for criticising Israel or showing solidarity with Palestinians. These involve major festivals, national museums, universities and broadcasters. Many cultural figures have decried the nation’s “McCarthyist policies,” equating criticism of the Israeli government with antisemitism.
For example, Palestinian novelist Adania Shibli was due to receive a prize at the Frankfurt Book Fair in October 2023 when the organisers postponed, citing the war that began on 7 October. More than 600 authors and publishers signed a letter condemning the postponement.
Another example is when the Saarland Museum cancelled an exhibition by Jewish
artist Candice Breitz after she criticised Israel’s military campaign and expressed solidarity with Palestinian civilians. Breitz wrote that Germany had become a place where even Jewish artists were silenced for speaking about Palestinian suffering.
Police in Berlin also shut down a Palestine gathering in April 2024. The image of police entering a lecture hall and ending a programme became a symbol of the state’s willingness to use coercion rather than adjudicate contested speech.
The University of Cologne withdrew a visiting professorship offered to philosopher Nancy Fraser after her name appeared on a letter critical of Israel’s policies. Fraser responded that German academia had chosen fear over intellectual freedom.
The pattern extends further. American artist Laurie Anderson resigned her guest professorship after backlash for signing a letter supporting Palestinian rights. Berlin’s House of Poetry postponed the launch of an anthology co-edited by Syrian-Palestinian poet Ghayath Almadhoun. Events with UN Special Rapporteur Francesca Albanese were curtailed at German universities. The ist goes on.
This erosion of open cultural debate has taken multiple forms. Direct cancellation on security grounds functions as suppression. Administrative pressure through funding threats produces self-censorship. The conflation of legitimate critique with antisemitism is weaponised to shut down speakers.
Germany’s history obliges special sensitivity to antisemitism. That obligation might be necessary, but it becomes dangerous when deployed to suppress commentary on Gaza. If antisemitism is rightly condemned, the same energy must protect Palestinians from dehumanisation and allow debate about the conduct of war.
German ministers decried the Flanders Festival’s “cultural boycott,” yet German institutions have quietly removed platforms for Palestinian testimony – showing a striking asymmetry.
Who loses when the conversation narrows?
The immediate victims are artists and scholars whose platforms are removed. Secondary victims are students and citizens who lose exposure to dissenting accounts. Over time, the culture itself is impoverished. A theatre that refuses work humanising an enemy; a university that brushes aside contested lectures; a museum that cancels
exhibitions after political complaints – all contribute to a risk-averse public sphere.
For Muslims in Germany, and especially Palestinians, the repeated cancellations have felt like exclusion.
Cultural institutions must attend to universal justice and procedural fairness. Islam teaches that universal justice means treating each person’s dignity as equal. As quoted earlier, the Holy Quran insists that believers must not let hatred sway them from justice. If cultural institutions champion one victim group’s memory, they must not use it to silence another’s suffering.
Procedural fairness requires transparent rules about cancellation to be applied consistently. Without transparent regulations, those with louder political allies will prevail.
Islam insists on lawful protest and rejection of violent rebellion. Accordingly, the message of the Promised Messiahas and his Khulafa is firm: stand for truth within the law. Islam teaches a threefold method of resisting wrong. The Holy Prophet’ssa guidance is clear:
“Whoever among you sees an evil, let him change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart, and that is the least of faith.”
(Sahih Muslim, Kitab al-iman, Hadith 49a)
The counsel insists on action within lawful bounds. We are commanded to speak, petition and protest lawfully through channels that obligate institutions to listen.
The cost of partial memory and the structure of selective outrage
Artists and cultural leaders function as interpreters of meaning. That status imposes moral obligations. If a public figure uses his platform to justify state violence, that carries consequences. If an institution shuts out a Palestinian poet for fear, it practises moral abdication.
Asking artists to sign political declarations as the price of representation is coerced confession. The middle course: institutions should refuse incitement when present and protect legitimate critique when absent.
Europe’s Holocaust memory is noble and necessary. Memory requires universalising “never again” into empathy for all victims of atrocity. When cultural policy privileges one party’s trauma while denying access to those speaking of another’s pain, the moral circle narrows.
What unites Germany’s cultural exclusions is inconsistency. When Palestinian voices are excluded, officials speak of security. When an Israeli conductor is excluded abroad, officials roar about freedom and antisemitism. This selectivity betrays the Quranic injunction to impartial justice:
“And help one another in righteousness and piety; but help not one another in sin and transgression.” (Surah al-Ma’idah, Ch.5: V.2)
The Prophet Muhammadsa warned:
“Those before you were destroyed because when a noble person committed theft they left him, but when a weak person committed theft, they punished him.” (Sahih al-Bukhari, Kitab ahadith al-anbiyaʾ,Hadith 3475)
Germany risks this hypocrisy. The strong are defended; the weak are silenced. Selective justice is no justice at all. The Prophet Muhammadsa taught:
“Help your brother whether he is the oppressor or the oppressed.” When asked how to help the oppressor, he replied:
“By restraining him from oppression.” (Sahih al-Bukhari, Kitab al-Mazalim, Hadith 2444)
Thus, cultural institutions must restrain oppression by permitting its critique. To cancel dissent is to assist oppression.
What institutions can do now
Institutions can take practical steps to restore integrity: Defend academic freedom by establishing panels evaluating contested invitations on substantive grounds rather than political expediency. Provide context and counter-arguments rather than cancelling wholesale.
Protect minority cultural programming by ring-fencing funding for projects bringing marginal voices into public view. Public funders should allocate grants to diverse programming without political interruption. Distinguish between hate speech and criticism of state policy. Institutions should publish guidelines parsing content rather than reflexively labelling critical speech as hateful. These measures require courage but are necessary if culture is to be more than a mirror for comfortable certainties.
The Ghent decision to exclude Shani was proportionate: a conductor who champions a genocidal campaign cannot claim neutrality. Germany’s systematic exclusion of Palestinian voices is, on the other hand, anything but proportionate.
The morally defensible removal of the Munich Philharmonic from the Flanders Festival in Ghent forced a public conversation about how cultural platforms can legitimise state violence. Ministers who decried the Flanders Festival’s decision should apply equal energy to defending Palestinian novelists, poets and scholars when their platforms are removed.
If Germany mourns for one people, it must mourn for another. If it defends one narrative, it must hear all narratives. Justice demands universality.
My purpose is to insist that ethical demands of faith and conscience apply across the board. When cultural arbiters choose convenience over courage, they damage trust and betray memory. The Quran warns:
Continued on page 9
Hazrat Maulana Abdur Rahim Dardra (1894-1955)
Sudanese dignitaries in London
Several chiefs from Sudan arrived in London at government expense and were being hosted as official guests. Last Friday, they came to the mosque for prayers, and their visit was reported in 10 newspapers, including the Morning Post. One paper even published a photograph of us.
Visit to the London Mosque
One newspaper reported:
“Among the eight chiefs from AngloEgyptian Sudan who have arrived in the capital as royal guests, four visited London’s first mosque yesterday, built by the Ahmadiyya Community. The prayers were led by Maulvi Abdul Rahim Dard, who also delivered the sermon in both Arabic and English. The sermon welcomed these Sudanese dignitaries, explained [the teachings of] Ahmadiyyat, and expressed gratitude to the British Crown for the religious freedom it has granted to all faiths.”
Sermon highlights
In the sermon, I presented evidence from the Holy Quran and Hadith substantiating the death of Jesusas. I explained that although Christianity rests upon the doctrines of Jesus’ continued life and his death upon the cross, we openly refute this belief, yet no one objects to us for doing so. Such freedom, however, is not available to us in certain other countries. For this reason, we remain grateful to the British Empire.
Lecture by Malik Ghulam Farid
On Sunday, Malik Ghulam Farid Sahib delivered a lecture attended by about 20 people. The subject of his discourse was the
Continued from page 8
“And incline not toward those who do wrong, lest the Fire touch you.” (Surah Hud, Ch.11: V.114)
If Europe wishes to defend cultural values credibly, it must practise them. That means scrutinising those using cultural platforms to justify violence and defending those speaking truth to power. It means protecting institutions from political pressure and strengthening safeguards permitting difficult debates. It means remembering justice is not a commodity to be rationed.
If Germany wishes integrity, it must extend freedom equally. Let the Palestinian
Sermon on the Mount. Among those present was a gentleman from Holland, who had come to London for his holidays.
Upcoming lecture by Brother Asadullah (Mr Andrew Shelley)
Next Sunday, Brother Asadullah (Mr Andrew Shelley) will deliver a lecture on the “True Religion.” He has a deep understanding of Islam and is a most devoted Ahmadi Muslim. He studies the Jamaat’s literature with great attention and enthusiasm.
Regular participation in prayers and reflections by new converts
Mr Manhattan attends the five daily prayers with consistency. In a recent letter from Manchester, Mr Arthur Plant wrote:
“Allah the Almighty alone is Merciful to me. He granted me from the East that which the West could never give. And what is it that He granted me?
“It is love. It is truth. It is light.
“I have completed reading the book A Present to the Prince of Wales. I read it thoroughly and reflected deeply upon its contents. From beginning to end, I have studied it four times. In spite of that, I return to it again and again, reading sections of it repeatedly.
“I also recite the Holy Quran regularly. I keep it by my bedside and always read before sleeping. It grieves me that I cannot read the original Arabic text. I feel that reading the translation alone is not sufficient until one understands the Arabic text itself.
“You do not know how much you have changed me. I was once indolent, but now Allah has made me active and He has heard my prayers. I can only offer gratitude to God.”
Wassalam, Dard, London, 27 August 1925.
novelist receive her prize. Let the Jewish artist criticise Israel without fear. Let the Syrian-Palestinian poet read his verse. But do not defend those championing genocide whilst silencing victims.
The Holy Quran asks us to always be just; that is nearer to righteousness. The Holy Prophet’ssa teaching tells us to restrain oppression. The Ahmadi Muslim message is to resist injustice lawfully.
Cultural institutions must become spaces where difficult stories are told, entire histories heard, and conscience made to work. Until Germany applies justice without partiality, its conscience will remain dissonant. The silenced voices of Gaza will haunt every performance until their testimony is heard.
Hazrat Mufti Muhammad Sadiqra (1872-1957)
European literature is replete with misconceptions about Islam, and new books, pamphlets, and newspapers continue to add to these misunderstandings day by day.
An exhibition by Christian missionaries in London
When I was in London, the Christian missionaries organised an exhibition depicting African villages and settlements. Among the displays was a scene showing how children were criminally captured and enslaved. An advertisement for this exhibition appeared in The Star, the cheapest daily newspaper in London. Its headline read: “Islamic Assaults for Slave-Trading.”
A response to false accusations
I was deeply grieved to read this, for slavery in Africa had first been introduced by Christians, who carried it on for centuries. Even now, if a few plunderers – trained and habituated to this practice by them –continue such vile conduct, why should it be attributed to “Islamic assaults”?
I personally met several clergymen as well as the officials of the exhibition. Eventually, I submitted articles refuting this misleading title and mode of presentation, which were willingly published by The Star and other daily newspapers.
Among the various positive results of this effort was the beginning of correspondence with a gentleman named Lieutenant Fergan, who subsequently embraced Islam. Another friend, too, was inclined towards Islam through this engagement.
Offensive cartoon in The
Recently, The Star published a blasphemous cartoon on 18 August 1925. In it, a mocking miniature caricature of the Holy Prophet Muhammad, peace and blessings be upon him, was printed alongside a grand portrait
of the celebrated cricketer Hobbs. Similar derisive sketches of other world figures – including Prophet Adamas – were also included.
Within Christendom, such depictions are not deemed objectionable. Even if such images were made and published of their own deity, Jesus Christ, the people of the country would remain entirely indifferent.
In contrast, in the Islamic world, the dignity and sanctity afforded to all prophets – and above all, to the Chief of the Prophets, the Seal of the Messengers, Muhammad alMustafa al-Mujtaba, peace and blessings be upon him, – is such that Muslims can never accept an insult of this beloved of God.
Had The Star been published in India, it is impossible to predict the magnitude of unrest that might have ensued. Even as matters stand, the grief and anguish inflicted upon the hearts of Muslims by this offence remain unbearable.
Our esteemed brother, Maulvi Rahim Bakhsh Sahib Dard[ra], acted with faithful zeal. Upon seeing the cartoon, he immediately wrote a most powerful letter of protest to the King, and had copies printed and dispatched to all newspapers.
News of his letter prompted the Egyptian press to publish strong articles on the issue, which they also forwarded to Indian newspapers. Consequently, Indian papers have also begun printing responses.
We congratulate our dear friend for his timely and appropriate action taken in defending the honour of the Holy Prophet, peace and blessings be upon him. May Allah the Almighty bless his courage and his work, and grant him success in his missionary endeavours.
We also hope that the Government will take fitting action against the editor and publisher of The Star, in a manner that will serve as a guiding lesson and establish a precedent for the reform of newspapers in future.
[Further Reading: To read more about the 1925 efforts of the Ahmadiyya Muslim Community in defending the honour of the Holy Prophet Muhammad, peace and blessings be upon him, see: “A modern history of the Prophet’s caricatures: Ahmadiyya response to acts of blasphemy” (alhakam.org, 2 April 2021)]
(Translated by Al Hakam from the original Urdu, published in the 22 September 1925 issue of Al Fazl and 27 September 1925 issue of Akhbar Faruq)
Mubarak Mosque, Islamabad, Tilford, UK
29 August 2025
After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:
Today, I will mention some further details in relation to the Battle of Hunain. When the Holy Prophetsa set off from Mecca, he appointed Hazrat Attab bin Asidra as the governor of Mecca. He was the first appointed governor of Mecca, and at the time, Hazrat ‘Attabra was approximately 20 years old. Hazrat Mu’adh bin Jabalra was given the responsibility of educating the people of Mecca.
Further details of Hazrat Attabra are as follows:
His father’s name was Asid bin Abi al-‘Is bin Umayyah. Both were leading figures among the Quraish and were fierce opponents of Islam. His mother’s name was Zainab. The father of Attab had passed away prior to the Conquest of Mecca and the state of the dislike and aversion of Attab towards Islam was such that on the day of the Conquest of Mecca, when Hazrat Bilalra called the Adhan [call to prayer] in the Ka’bah, Attab said to his comrades: “Thank God that my father has passed away before having to listen to this Adhan.” In any case, Attab accepted Islam after the Conquest of Mecca. Once, the Holy Prophetsa saw his father, Asid bin Abi al-‘Is, in a vision as a Muslim and as a governor of Mecca. He had died in a state of disbelief, and thus the fulfilment of the vision of the Holy Prophetsa was manifested through his son, Hazrat Attabra
According to another narration, the Holy Prophetsa saw in a dream that Attab had approached the doors to heaven and knocked on them with great force. Eventually, the doors were opened, and he entered. According to yet another narration, the Holy Prophetsa said that he saw Asid, the father of Attab, who was a disbeliever and died in a state of disbelief, in heaven, and he thought, ‘How can Asid enter heaven?’ On the day of the conquest of Mecca, the Holy Prophetsa saw Attab bin Asid, and he said that this is the person he saw in heaven and asked for him to be brought to him. He was brought before him, and he appointed him as the governor of Mecca and said: “O Attab!
Are you aware of the people over whom I have appointed you as the governor? I have appointed you as the governor of the people of Allah. Therefore, treat them with kindness.” The Holy Prophetsa said this to him thrice. He remained the governor of Mecca until the Holy Prophetsa passed away. In another narration, it is recorded that he was the governor of Mecca even during the Khilafat of Hazrat Abu Bakrra and that he passed away on the same day Hazrat Abu Bakrra passed away. According to another narration, he remained alive until the Khilafat of Hazrat Umarra
In relation to the journey from Mecca to Hunain, it is recorded that the Holy Prophetsa left for the Battle of Hunain on Saturday, 6 Shawwal, and he reached Hunain on 10 Shawwal. According to Ibn Kathir, he set off on 5 Shawwal. On the day the Holy Prophetsa set off towards Hunain, two of his blessed wives accompanied him. They were Hazrat Umm Salamara and Hazrat Zainabra. According to some other narrations, they were Hazrat Umm Salamara and Hazrat Maimunahra. However, according to authentic narrations, Hazrat Umm Salamara and Hazrat Zainabra accompanied him. (Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-ilmiyah, Beirut, pp. 498499; Sirat Al-Halabiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, Vol. 3, pp. 139, 149150 and 165; Sirat Al-Nabwaiyyah, Dar AlKotob Al-Ilmiyah, Beirut, p. 745; Al-Lu’ Lu’ Al-Maknun Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, p. 251; Usdul Ghaba, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 549; Al-Tabaqat Al-Kubra, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 5; Al-Bidayah Wa AlNihayah, Vol. 7, Dar-e-Hijr, p. 5; Tarikh AlKhamis, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 528)
It is recorded that the number of the Muslim army in the Battle of Hunain, although less than that of the enemy, was greater than in all of their previous battles. This did not pertain only to the number of soldiers but also to their weapons. Scholars who have researched the battles of the
Holy Prophetsa have written that the Holy Prophetsa set out with 12,000 Muslims. These included 10,000 Companions who accompanied the Holy Prophetsa from Medina in the Conquest of Mecca, and 2,000 set off alongside the Holy Prophetsa from Mecca. Some have said that they were 14,000. However, most narrations state 12,000, including 2,000 new Muslim converts from Mecca. Those who claim that they were 14,000 say that those who joined from Medina were 12,000 instead of 10,000. They, nevertheless, say that those who joined from Mecca were 2,000. (Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 233-235; Al-Bidayah Wa Al-Nihayah, Vol. 7, Dar-eHijr, p. 11; Sirat Ibn Hisham, Dar Al-Kotob Al-Ilmiyah Beirut, p. 763; Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-ilmiyah, Beirut, pp. 498-498)
On the way to Hunain, there was a large Jujube tree by the name Dhat-eAnwat, which the idolaters greatly revered. Furthermore, as a good omen for victory, they would hang their weapons on this tree. They would also sit beside this tree for worship and honour it greatly. When the [Muslim] army passed by this tree, some of the new Muslims from Mecca requested the Holy Prophetsa to designate a similar tree for them as well. Upon this, the Holy Prophetsa said: “Allahu Akbar [Allah is the greatest]! You said the same thing which the people of Moses said to him:
“‘O Moses, make for us a god just as they have gods.’ He replied to them: ‘Surely, you are an ignorant people.’” The Holy Prophetsa [further] said: “You are most certainly going to follow the people of the past with such deeds.” (Sunan At-Tirmidhi, Kitab alfitan, Hadith 2180; Sirat Al-Halabiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, Vol. 3, p. 153; Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 241)
As has already been mentioned, for
the Battle of Hunain, 2,000 of those newly converted youth had also joined, in whose hearts Islam and faith had not yet been firmly grounded, nor did they possess any particular skill in warfare, to the extent that they had not even made proper arrangements for weapons. And it was precisely due to these people that the panic at Hunain was created, which resulted in temporary panic and retreat. Similarly, some people from Mecca who were not Muslims also went out with the Holy Prophetsa. Some were mounted and some on foot, to the extent that even women set out merely to see what the outcome of the battle would be. And if the Muslims attained victory, they would receive a share of the spoils, and they had no concern whatsoever as to whether the Holy Prophetsa or the Companions should suffer any harm or injury. A portion of them joined merely as spectators, and among them were also some idolaters, who, while remaining in their state of idolatry, had come along. The number of such idolaters is reported to be close to 80, because of which some biographers have written that this was the first battle in which the Holy Prophetsa took help from idolaters, whereas prior to this, the Holy Prophetsa never permitted any idolater to be part of a battle, for he used to say:
“We do not seek help from an idolater.” However, according to their view, in the Battle of Hunain, he included idolaters for the first time. But the correct view is that he did not take any help. When the Holy Prophetsa denied any help from an idolater during the Battle of Badr, at a time when there was great need and importance for each and every person, and now the Muslims were so numerous that, according to the Quran their large numbers had become a source of pride, then why would there be any need for the help of a handful of idolaters? Therefore, the Holy Prophetsa by no means included any idolater, nor did he call upon any idolater to take part in battle. Rather, from
the detailed accounts in the biographies of the Holy Prophetsa, it becomes evident that many people from Mecca joined the army purely on their own, merely to observe the battle and out of greed for spoils. They went along thinking: “The Muslims will surely gain victory; let us witness the spectacle and share in the plunder.” Indeed, there were also some ill-intentioned idolaters who joined with the intention that – unable to forget the humiliation and disgrace of the conquest of Mecca, just as they had unsuccessfully attempted to assassinate the Holy Prophetsa in Mecca – they came here also, thinking that if the enemy did not succeed in killing him, perhaps they might find an opportunity to take revenge and they would, God forbid, kill the Holy Prophetsa in order to exact revenge and satisfy their hearts.
Nonetheless, an army of 12,000 departed from Mecca, and after a journey of three days – or, according to some, five days –they reached the valley of Hunain. On the way, whenever a shield, a sword, or some belonging of the Companions would fall, Abu Sufyan bin Harb would call out to the Holy Prophetsa, “Give this to me; I will pick it up,” until his camel became laden with such items.
Hazrat Sahl bin Hanzaliyyah relates that he was walking alongside the Holy Prophetsa on the day of Hunain. They travelled a long distance until evening fell, and he offered prayer alongside the Holy Prophetsa. Then a rider came and said, “O Messengersa of Allah, I went ahead of you until I climbed such and such a mountain, and I saw that the people of Hawazin had gathered with their women, their camels, their goats, and their animals.” Upon hearing this, the Holy Prophetsa smiled and said, “Tomorrow, insha-Allah, this will be the spoils of the Muslims.” Then he asked, “Who will keep watch for us tonight?” Anas bin Abi Marsad said, “I will, O Messengersa of Allah.” He said, “Then mount your horse.” He mounted his horse and came to the Holy Prophetsa The Holy Prophetsa instructed him, “Go into that mountain pass.” It was not simply a matter of keeping watch; rather, the Holy Prophetsa commanded him to go in order to survey the surrounding area and to watch over it. And [he said], “Go up to its elevated place so that we may not be deceived at night because of you,” meaning, lest you be negligent and the enemy deceive us.
The next morning, the Holy Prophetsa went forth to the place of prayer. He first offered two rak‘at of Sunnah prayers for Fajr, then the call to prayer was given, and the Holy Prophetsa began leading the prayer. His face was turned towards the mountain pass. When he had led the prayer and completed it, he said, “Rejoice! I give glad tidings that your rider has returned.” Meaning the Companion that was appointed to be on duty. The Companions said that they began looking through the trees in the mountain pass until he appeared and came to stand before the Messengersa of Allah. He greeted them with the greetings of peace and said, “I kept going until I reached the elevated place in the mountain pass towards which the Holy Prophetsa had directed me. In the morning, I ascended both valleys but saw nothing.” The Messengersa of Allah asked, “Did you descend during the night?” He replied, “No, except for prayer or to relieve myself.” The Messengersa of Allah said to him, “Paradise has become obligatory for
you,” i.e., you have rendered a fine duty. There is mention of spies from among the idolaters. The Holy Prophetsa reached Hunain on the night of Tuesday, 10th of Shawwal, at the time of Isha prayer. Malik bin Auf had dispatched three men from the tribe of Hawazin as spies, instructing them to intermingle with the Muslims and observe their army carefully, then return and report in full detail. However, when the three returned, they were visibly shaken and distraught. Malik said to them, “Woe unto you! What has happened to you?” They replied, “We saw white men on horseback. By Allah! If battle breaks out, we will not be able to withstand what we’ve seen. By Allah! We cannot even fight those on earth – how then could we face those from the heavens? If you take our advice, go back to your people. And if others see what we have seen, they will be stricken with awe just as we were.” Malik replied, “May you perish! You are the most cowardly of all the army.” Fearing that their words might spread panic in the ranks, he restrained them and said, “Tell me of a brave man.” Everyone pointed to a certain man and agreed that he was truly courageous. Malik sent him, but he too returned swiftly, struck with the same awe as the previous three. Malik asked him, “What did you see?” The man replied, “I saw white horsemen on spotted horses. I did not have the strength to even look at them. By Allah! I am overwhelmed with a fear that you now witness upon me – I cannot overcome it. It would be better for us to retreat.” Despite this, Malik bin Auf did not change his decision.
The phenomenon witnessed by the enemy spies has been interpreted by historians in two ways. One view is that they saw angels and were terrified by them. Another view is that upon seeing the Muslim army, they were overtaken by a divine awe which so deeply struck their hearts that fear overtook them. (Sirat Al-Halabiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, Vol. 3, p. 153; Ghazwah-e-Hunain, Muhammad Ahmad Bashmil, Nafees Academy, pp. 111 and 123-125; Dalail-ul-Nabuwwah, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 130; Sunan Abu Dawud, Kitab-ul-Jihad, Hadith 2501 and 2732; Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 235 and 240; Subul Al-Huda, Vol. 5, Dar AlKotob Al-Ilmiyah, Beirut, p. 316; Al-Lu’ Lu’ Al-Maknun Sirat Encyclopaedia, Vol. 9, Darul-Islam, pp. 245-246 and 252) Hazrat Salamah bin Akwara relates, “We launched an attack on Hawazin alongside the Holy Prophetsa, and while we were eating with him during the forenoon, a man arrived on camelback. He made his camel sit, tied its rope, and came forward to sit and eat with us. (He sat with the Companions.) In another narration, it is said that he began conversing with the people. We were exhausted at the time and had few mounts. After speaking with us, the man quickly walked back to his camel, untied it swiftly, mounted it, and began to flee at a gallop. The Holy Prophetsa saw him and said, ‘He is a spy – catch him and kill him.’ A man from the tribe of Banu Aslam gave chase on a camel.” Hazrat Salamahra relates, “I too mounted my camel and pursued him. When I drew near, I caught hold of his camel’s rein from the front, forced it to sit, and as soon as it knelt down, I struck the man with my sword and severed his neck. He fell to the
ground. I then took his camel, weapons, and all his belongings and returned to the Holy Prophetsa. The Holy Prophetsa asked the people, ‘Who killed him?’ They replied, ‘Ibn Akwa.’ The Holy Prophetsa said, ‘Then all these belongings belong to him.’” (Sahih alBukhari, Kitab al-jihad, Hadith 3051; Sahih Muslim, Kitab-ul-Jihad, Hadith 1754; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 336-337; Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 250-251)
The number of Muslims during the Battle of Hunain was 12,000, whereas the enemy forces numbered 30,000. In respect to the Battle of Hunain, sometimes the enemy’s number is reported as 30,000, sometimes 20,000, and sometimes 4,000. The details surrounding this are that the actual warriors numbered 20,000, but when their women and children were included, the number reached 30,000. Malik bin Auf had chosen his best archers and stationed them on the surrounding mountains to ambush the Muslims. Their sudden attack caused momentary chaos and disarray in the Muslim ranks. These ambushers were about 4000 in number.
Malik bin Auf, the commander of the Banu Hawazin, organised his army in such a way that when two-thirds of the night had passed, he went to his troops and deployed them at predetermined locations throughout the valley of Hunain. This valley had many narrow passes and ravines, and he spread his troops throughout it to lie in ambush and launch a sudden attack on the Holy Prophetsa and his Companions.
The formation of the enemy ranks was as follows: at the front were the cavalry, behind them the infantry, then the women and children mounted on camels, followed by their possessions – camels, sheep, goats, and other livestock. (Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 229 and 246; Subul AlHuda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 312; Ghazwah-e-Hunain, Muhammad Ahmad Bashmil, Nafees Academy, pp. 135 and 140; Al-Lu’ Lu’ AlMaknun Sirat Encyclopaedia, Vol. 9, Darul-Islam, pp. 261-262; Tarikh Al-Khamis, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 508; Ghazwah Al-Nabi, Muhammad Abdul Ahmad, Zawiyah Publishers, pp. 490-491)
While departing from Mecca towards Hunain, the Holy Prophetsa commissioned a vanguard of 1000 cavalry from the tribe of Banu Sulaim under the command of Hazrat Khalid bin Walidra. When the Muslim army reached the place called Ji‘rana, during the pre-dawn hours, the Holy Prophetsa organised the army into three sections: the right flank, the left flank, and the centre. The Holy Prophetsa himself was in the centre. He distributed large banners among the Muhajirin and Ansar. One banner of the Muhajirin was given to Hazrat Alira, another to Hazrat Sa‘d bin Abi Waqqasra, and another to Hazrat Umar Farooqra. Among the Ansar, the Khazraj banner was given to Hazrat Hubab bin al-Mundhir, and the Aus banner to Hazrat Usaid bin Hudairra. Additionally, Hazrat Abu Burdah bin Niyarra, Hazrat Abu Lubabah bin Abdul Mundhirra, and Hazrat Qatadah bin Nu‘manra were also given banners. In addition to these, several smaller flags were distributed among different groups. (Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore,
p. 245; Ghazwah-e-Hunain, Muhammad Ahmad Bashmil, Nafees Academy, pp. 132136; Sirat Al-Halabiyyah, Dar Al-Kotob AlIlmiyah, Beirut, Vol. 3, p. 153)
On the day of the Battle of Hunain, someone said, “Today, we shall not be defeated on account of our numbers” –meaning they believed victory was certain due to their large numbers. But the Holy Prophetsa strongly disliked this statement. The Holy Quran also disapproved of this sentiment and recorded it in the verse:
“When your great numbers made you proud.” (9:25)
In the Battle of Hunain, the Muslims initially gained the upper hand. However, due to the fierce assault of the enemy’s ambush, chaos ensued, and the Muslims temporarily suffered a setback, as has been described earlier. Ultimately, however, the Muslims achieved a decisive and glorious victory.
The details of this incident are as follows: it is generally narrated that the Muslim army entered the valley of Hunain under the cover of the darkness of dawn, unaware that the enemy had already arrived and positioned their best archers in ambush throughout the ravines. As the Muslims proceeded into the valley, the archers launched a sudden and coordinated assault, causing the Muslims to scatter and retreat. At one point, only the Holy Prophetsa and a few of his Companions remained steadfast. The Holy Prophetsa continued to call the Muslims back, and the army regrouped, fought valiantly, and defeated the enemy so thoroughly that they abandoned the battlefield. (Sirat AlNabwaiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 764-765; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 317; Ghazwah-e-Hunain, Muhammad Ahmad Bashmil, Nafees Academy, pp. 135-136) This narration is taken from Sirat Ibn Hisham, but a report in Sahih alBukhari presents the incident with slightly different details.
There is a narration by Hazrat Bara’ bin Azibra, who was present at the Battle of Hunain, which is recorded at several instances in Sahih al-Bukhari in which he says, “When we attacked the Banu Hawazin, they were defeated and fled. When we started collecting the spoils of war, they showered us with arrows, causing the youngsters who had no means of protecting themselves to flee. As for the Holy Prophetsa, in that moment he remained firmly where he was on the battlefield.” The narrator, Bara’ bin Azib, says, “I saw the Holy Prophetsa on his white mule and Abu Sufyan bin Harith was holding its reins and the Holy Prophetsa was saying:
“‘I am the Prophet, this is no lie. I am the son of Abdul Muttalib.’”
Without this narration from Bukhari, it would seem that there were two phases in the Battle of Hunain, and this is the view generally held by historians: first, when the Muslims fled due to the sudden attack, and the second phase, where the Muslims regrouped and waged an attack which destroyed the enemy. However,
if this narration of Bukhari is made the basis, which seems to be most appropriate, then there were three phases in the Battle of Hunain: the first phase was when the Muslim army fearlessly entered the valley of Hunain, upon which the enemy army retreated. When the Muslims saw them retreating, a section from among the Muslims became occupied with obtaining the spoils of war. In the second phase, the 4000 expert archers who had been secretly stationed in the mountain passes by the commanding general Malik bin Auf saw that the Muslim army was entering the valley, and so all at once, they launched a furious attack of arrows. The Banu Hawazin were the best archers in Arabia. In the darkness of the morning, when a portion of the Muslims were occupied with gathering their spoils of war, and among them were those Meccan new converts in whose hearts Islam was yet to take firm root, and they did not have any armour or chainmail or any sort of defensive equipment with which to protect themselves from arrows. Hence, in order to survive this sudden attack of arrows, these people fled. They also had riding animals, and when they suddenly started retreating, a sort of stampede ensued, and the camels and horses started running. The animals became startled, and the mountain pass was quite narrow, causing the animals to trample over people. Hazrat Khalid bin Walidra was also injured due to this stampede and fell from his horse, and the Muslim army dispersed. This has also been recorded in a book of history. The third and decisive phase was, as narrated by Hazrat Anas bin Malikra:
“The leading ranks of the army fled. The contingent of Banu Sulaim was the first to flee, followed by the new Muslims from Mecca, and then the people generally followed suit and fled in defeat, without care for anyone else. This caused so much dust to rise that one could not even see the palm of one’s own hand. In all the battles in which the Holy Prophetsa took part, the most notable aspect is that no matter the situation on the battlefield, the Holy Prophetsa remained steadfast and brave in every battle, the likes of which cannot be found. At a time when the bravest of people fled, the Holy Prophetsa remained firmly rooted like a rock.”
Hazrat Anas bin Malikra states, “The Holy Prophetsa was the most beautiful, the most generous and the bravest of all people.” Mentioning the same Battle of Hunain, Hazrat Bara’ bin Azibra states, “When everyone dispersed and the Holy Prophetsa was left alone with a few of his Companions while the enemy was advancing towards the Holy Prophetsa, he advanced towards the enemy on his very own while proclaiming in a loud voice: ‘I am the son of Abdul Muttalib.’” The narrator says, “By God, when the battle reached its pinnacle, we would come under the protection of the Holy Prophetsa. The bravest person would be considered the one who remained closest to the Holy Prophetsa. On that occasion, the courage and bravery of the Holy Prophetsa were so magnificent that when he was left alone, he urged his mule on towards the enemy.”
Hazrat Abbasra states, “Abu Sufyan bin Harith and I remained alongside the Holy Prophetsa and did not leave him for a single
moment. When the people dispersed, the Holy Prophetsa started hurtling his mule towards the enemy. At that moment, I took hold of the reins and stopped the mule from going any faster. Abu Sufyan bn Harith was holding the stirrups.
According to one narration, Hazrat Abu Bakrra, who was also with the Holy Prophetsa at that time, took hold of the mule’s reins and tried to stop it. The Holy Prophetsa said to me, ‘O Abbas, call the people of the tree, (i.e., those who had pledged at Hudaibiyah to sacrifice their lives.)’” Hazrat Abbasra, who had a loud voice, said: “I called out in a loud voice, ‘O People of the Tree! Where are you?’” He says, “By Allah the Almighty, when people heard my voice, they returned like a cow returns to its calf. Those people started calling out, ‘We are here, we are here, O Messengersa of Allah. We are present, we are present, O Messengersa of Allah.’ They returned impassioned and started battling against the enemy.” This narration is from Sahih Muslim
It is mentioned that when the Muslim army became dispersed, there were a few people with the Holy Prophetsa. Their number is recorded as being anywhere between 4 and 300. The reason for a discrepancy in the numbers is that there were a few people who were right by the Holy Prophetsa, while the others were battling in various other places. In this way, there would have been about 300 people on the battlefield; moreover, the number of people beside the Holy Prophetsa would have risen and fallen. Those who observed only three or four people mentioned what they saw, whilst those who saw 10 to 12 people mentioned that number. Those who saw even greater numbers mentioned that. In any case, there was a point where only a few people remained beside the Holy Prophetsa.
In another narration, it is mentioned that someone said to Hazrat Barara, “O Abu Ammarah, did you flee on the day of Hunain?” He said, “By Allah, the Holy Prophetsa did not turn his back; however, there were some from among his Companions, such as the hasty youth who did not have any weaponry or had very little as they faced a nation of archers known for never missing their target, i.e. the Banu Hawazin and the contingent from the Banu Nasr. They continuously shot arrows, and rarely did an arrow not find its target. The Holy Prophetsa advanced towards the army while riding his white mule, which was being led by Hazrat Abu Sufyan bin Harithra The Holy Prophetsa dismounted and he sought help from Allah and said:
fight between them and the Companions of the Holy Prophetsa, and the Companions turned back around. I returned defeated. I had two sheets on me; one I had tied and the other I draped over myself. My garments started to open up, so I gathered them both and moved back. In doing so, I passed by the Holy Prophetsa. He was riding a white and black mule. The Holy Prophetsa said, ‘Ibn Akwa has seen something worrisome. Why is he running back in such a state?’” (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4317; Sahih al-Bukhari, Kitab-ul-Jihad Wa Al-Sair, Hadith 2930; Sahih Muslim, Kitab-ul-Jihad Wa Al-Sair, Hadith 1775, 1776 and 1777; Sunan Ibn Majah, Kitab-ul-Jihad, Hadith 2772; Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 253-255; Majma-ul-Zawaid, Vol. 6, pp. 189-190; Subul Al-Huda, Vol. 5, Dar AlKotob Al-Ilmiyah, Beirut, p. 318; Tarikh-ulKhamis, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 513)
Whilst mentioning the incident of sustaining arrows and then going back, Hazrat Musleh-e-Maudra states:
“During the Battle of Hunain, when the Muslims lost their footing owing to the intense fire of arrows by the enemy, the Holy Prophetsa advanced ahead to encounter the enemy with only a handful of Companions around him. Upon seeing the intensity of the opponent’s attack, Hazrat Abu Bakrra wanted to stop the Holy Prophetsa and even ran ahead to grab hold of the reins of his horse; however, the Holy Prophetsa said: ‘Leave the reins of my horse.’ After this, he advanced whilst reciting the following couplet:
had entered the battle either out of greed for the spoils of war or merely as bystanders. The fact of the matter is that owing to their running away and outstanding archery, the mounts of the other Muslims became startled. Those mounts ran away and took their riders with them. In this manner, a vast number of them ran away. They did not run away intentionally; rather, it was their mounts that became startled, owing to which they turned back. Because of this, loyal and faithful Muslims also became helpless momentarily. Nevertheless, there are further details in this regard, which, God willing, shall be mentioned in the future.
The Jalsa Salana Germany is also commencing today. All the attendees there should pray that Allah the Almighty enables them to fulfil the objectives of Jalsa. They should not gather together thinking of it as a mere festival; rather, during these days, they should vow to permanently improve their intellectual, practical, and spiritual conditions and strive to do so. Especially during these days, spend your time in the remembrance of Allah and praying. Not only should you pray for yourselves and your progeny, but you should also pray for the success of the Jamaat, and for the protection of Allah the Almighty from the evil of every opponent and for their evil to be eradicated. May Allah the Almighty protect against their evil. With every passing day, there is some new disturbing incident that takes place in Pakistan. May Allah the Almighty swiftly procure the means for these opponents to be brought to task.
“I am the Prophet, this is not a lie, and I am the son of Abdul Muttalib.”
Iyas bin Salama narrates from his father, Salama bin Akwa, who said, “We went for the Battle of Hunain alongside the Holy Prophetsa. When we came face to face with the enemy, I advanced and climbed a mountain when I encountered someone. I struck him with an arrow, and so he hid from me. I did not understand what happened to him. I observed people emerging from another mountain pass, and there was a
“‘I am a prophet of God, not a liar; I am but the son of Abdul Muttalib.’
“The saying ‘I am the son of Abdul Muttalib’ referred to the fact that at present, 4000 enemy archers are raining down arrows; for me to advance in such conditions seems far above and beyond the capability of man. So, nobody should be under the illusion that I possess any divine power. I am the son of Abdul Muttalib and a mere mortal. It is only due to my being a Prophet that the help of Allah the Almighty is with me.” (Khawf Aur Umeed Ka Darmyani Rasta, Anwar-ulUlum, Vol. 19, p. 47)
Not everyone fled, and there are certain narrations in this regard. Imam al-Nawawi writes: “Not everyone fled [the scene], rather the people in Mecca, whose hearts were to be reconciled, the hypocrites, and certain others from Mecca – those who had joined this battle but had not yet entered the fold of Islam – it was they who began to flee. This unexpected setback occurred because the enemy unleashed a shower of arrows at once.” (Al-Minhaj Sharah Muslim, Dar-eIbn Hazm, p. 1374)
Nonetheless, Imam al-Nawawi’s statement is correct that it was certainly not the case that every Muslim ran from the battlefield in fear and panic. It was only the new converts of Mecca – among whom were also some who had not truly joined with sincerity of heart – who turned away. They
Pray for the general peace of the world. Due to their own actions, worldly people are bringing themselves closer to their own destruction. May Allah the Almighty safeguard us from this terrifying destruction. Pray for the Palestinians as well. The Israeli government has exceeded all bounds in injustice and brutality. It seems they wish to wipe the Palestinians off the face of the earth. The cruelties against the oppressed, children, women, the elderly, the sick and the innocent have reached new extremes. They are massacring them openly. Now, even some worldly politicians and governments have started raising their voices to a degree, saying that this is wrong and must come to an end. However, the Israeli government is not prepared to listen even to them. The intoxication of wealth and power has taken Israel, America and their allies to the extreme limits of arrogance and injustice. The Muslim governments are also not doing anything. If they are unable to do anything, then at the very least they can mend their ways and prostrate before Allah the Almighty, so that Allah the Almighty may help them. If only they would understand. Similarly, Muslims are committing injustices against other Muslims. May Allah the Almighty stop them from committing such injustices. Today, it is our duty as Ahmadis to raise our voices against all injustices wherever we can. We must especially pray, and pray from the depths of our hearts. May Allah the Almighty enable us to do so.
(Official Urdu transcript published in the Daily Al Fazl International, 19 September 2025, pp. 2-7. Translated by The Review of Religions.)