True sacrifice demands self-effacement and the forsaking of ego
Huzoor addresses Majlis-e-Shura UK and Canada 2025
On Saturday, 24 May 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, addressed the participants of Majlis-e-Shura UK and Canada via livestream from Islamabad, UK.
After conveying “Assalamu alaikum,” Hazrat Amirul Momineenaa called Hafiz Fazle Rabbi Sahib to recite a portion of the Holy Quran, who recited verses 59-60 of Surah an-Nisa’. This was followed by the English translation of the verses, presented by Jonathan Butterworth Sahib.
Thereafter, Huzooraa took to the podium and recited tashahhud, ta‘awwuz, and Surah al-Fatihah. Hazrat Khalifatul Masih Vaa then said:
“With the grace of Allah, this weekend the UK Jamaat is holding its Majlis-e-Shura, and at the same time, Canada Jamaat and Belgium Jamaat are also holding their shura today. And it is my sincere hope and I pray that Allah the Almighty enables all of you to fulfil its profound objectives.”
Huzooraa said that the views, opinions and insights offered by shura delegates should be anchored in the indispensable principle of justice, integrity and righteousness.
This year, the Jamaat elections are also being held. In light of this, the message and instruction to each of you is that you should cast your vote for those individuals whom you genuinely believe most appropriate for the various elected offices.
Hazrat Khalifatul Masihaa advised never to let personal ties or friendships cloud judgement. Always remember that the basis
of every act should be taqwa (righteousness). Otherwise, the purpose of shura will remain unfulfilled.
Huzooraa highlighted that only a few decades had passed since the time of the Promised Messiahas when Hazrat Musleh-eMaudra established the institution of Majlise-Shura in the Jamaat and many delegates who took part in that shura were not born Ahmadis. And today, there are also many who have taken the bai‘at in recent times and they are also taking part in the shura.
Upon establishing this institution, Hazrat Musleh-e-Maudra gave many instructions through his various speeches and lectures. All of them underscored the true essence and status of Majlis-e-Shura and the sanctity of its proceedings. They have
been compiled and published in the form of books. Each member of shura and office bearers should read them to understand the immense magnitude and the weight of their responsibilities.
Huzooraa then presented some fundamental principles from the blessed guidance of Hazrat Musleh-e-Maudra, who stated:
“The supreme aspiration and the foremost priority for every member of the Majlis-e-Shura must be to attain the pleasure of Allah. In reality, only if a person’s true objective is to gain Allah’s love can they present their views and opinions with absolute integrity, unwavering justice, and free from all forms of self-interest.”
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Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Steadfast care for the sunnah of Fajr
Hazrat Aishara narrated, that “Allah’s Messengersa observed no voluntary prayers with greater constancy than the two rak‘ahs offered before Fajr.”
(Sahih al-Bukhari, Kitab at-tahajjud, Bab ta‘ahhudi rak‘atayi l-fajri wa mun samma huma tatawwu‘an, Hadith 1163)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
Ill-Thinking Cuts at the Root of Truth
Bear well in mind that all misery and evil stem from ill-thinking. This is why Allah the Exalted has strictly forbidden this and states:
For suspicion in some cases is a sin.
If the Muslim clergy had not thought ill of me, and if they had listened to my words with sincerity and steadfastness, and if they read our books and stayed with me to witness our circumstances, they would not have cast aspersions on me as they do. However, when they failed to give due regard to this instruction of God Almighty and did not act upon it, they thought ill of me and thought ill of my community as well; and thus, began to raise objections and allegations against me. Some even wrote, most insolently, that we are a group of atheists, and that we do not offer the Prayers and do not fast, and so on and so forth. Now, if they had refrained from this illthinking, they would not have to suffer
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This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
30 May - 5 June
30 May
30 May 1908: After the sad demise of the Promised Messiahas, the first-ever meeting of Sadr Anjuman Ahmadiyya took place on this day, in the blessed era of Khilafat.
Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra presided at the meeting. This session decided on three different pressing matters. (Tarikhe-Ahmadiyyat, Vol. 3, pp. 207-208)
30 May 1955: On this day, Hazrat Musleh-e-Maud went to Geneva
Friday sermon at the Nasir Mosque in Paramaribo, Suriname, and called the attention of the jamaats to make arrangements so that members could listen to the Friday sermons of the Khalifatul Masih.
(Khutbat-e-Tahir, Vol. 10, p. 457)
31 May 2013: On this day, during his Friday sermon, Hazrat Khalifatul Masih Vaa spoke about his tour of the United States and Canada and said that, according to a conservative estimate, the message of Islam Ahmadiyyat reached about 20 million people through this visit.
anxiousness in Huzoorrh. When Madrid’s airport became visible, Huzoorrh said, “I can hear the stomping hooves of Tariq’s horses. Can you also hear them?” Huzoorrh repeated this sentence two or three times.
3-4 June
3 June 1946: On this day, Hazrat Musleh-e-Maudra went to the site of the Precision Manufacturing Company in Qadian. Huzoorra laid the foundation stone and led a silent prayer. It was a project of his younger brother, Hazrat Mirza Sharif Ahmadra. (Tarikh-e-Ahmadiyyat, Vol. 9, p. 620)
during his tour of Europe, where he acquired medical treatment as well as analysed the missionary activity of those countries. (Tarikhe-Ahmadiyyat, Vol. 16, p. 528) On this day, Hazrat
During this journey, Huzoorrh stayed in Madrid for two days. He then went to the historic centre of Islamic culture, Al-Andalus, and then reached Cordoba on 27 May. He stayed in a hotel and visited the grand mosque of Cordoba. The following day, Huzoorrh went to Granada and visited the Alhambra palace. During this journey, he went to Toledo as well, which was the capital of Spain until 1560.
3 June 1974: During the riots of 1974, on this day, 12 shops and businesses owned by Ahmadis were looted in Jhang, Pakistan. (Daily Al Fazl, 6 March 2003, p. 2)
On this day, the magazine Tashheez-ul-Azhan started its publication as an organ of Majlis Atfal-ul-Ahmadiyya Markaziyya in Pakistan. Previously, it was a rich research journal on oriental and religious topics, founded by Hazrat Mirza Bashir-udDin Mahmud Ahmad
For more details about the history of this magazine, see: “Hazrat Mirza Bashir-ud-Din Mahmud Ahmad: The young editor of Tashheez-ul-Azhan” at (16 February 2024, pp. 8-9).
1 June 1970: On this day, Hazrat Khalifatul Masih III
England from his tour of Spain.
(Tarikh-e-Ahmadiyyat, Vol. 26, p. 83)
2 June
2 June 1934: On this day, Hazrat Musleh-e-Maudra delivered a lecture at the town hall in Lahore about the need for religion. Surendra Kumar Datta MBE, the then principal of Forman Christian College, Lahore, presided over the session, attended by more than a thousand people. (Tarikh-eAhmadiyyat, Vol. 6, pp. 181-182)
4 June 1978: On this day, Hazrat Khalifatul Masih IIIrh delivered the concluding address at the Deliverance From the Cross Conference in London. Earlier on 2 June, this conference with an extraordinary topic for the Christian world was inaugurated by Hazrat Chaudhry Sir Muhammad Zafrulla Khanra. (Silsila Ahmadiyya, Vol. 3, p. 607)
5 June
Huzoor
1970. Reporting on this journey, Bashir Ahmad Rafiq Sahib stated that the journey on the plane took two hours. As they approached Madrid, they sensed a sort of
2 June 1974: During the series of coordinated attacks on the lives and properties of Ahmadis, on this day, the following four Ahmadis embraced martyrdom in Gurjanwala: Bashir Ahmad, Munir Ahmad, Muhammad Ramzan, Ghulam Qadir, Inayat-Ullah and Muhammad Iqbal. On the same day, the Ahmadiyya mosque in Lala Musa was ransacked; moreover, the houses and livelihood of Ahmadis in Burewala, District Vihari, were also looted by a charged anti-Ahmadiyya mob. (Silsila Ahmadiyya, Vol. 3, p. 293; Khutbat-e-Tahir, Babat Shuhada, pp. 145-148)
5 June 1998: On this day, Hazrat Khalifatul Masih IVrh advised Ahmadis during MTA’s Urdu Class to avoid the usage of certain types of aluminium utensils, owing to their hidden hazardous effects on the human body. (Silsila Ahmadiyya, Vol. 4, p. 894)
5 June 2000: On this day, Hazrat Khalifatul Masih IVrh inspected the Ahmadiyya mosque in Wittlich, Germany, which was the first mosque built under the 100-Mosque Scheme of Jamaat-e-Ahmadiyya Germany. (Silsila-e-Ahmadiyya, Part 4, p. 902)
Continued from page 1
Fundamental to gaining Allah’s love is sacrifice. In this regard, Hazrat Muslehe-Maudra said that all of us, to a certain extent, have sacrificed our relationships, friendships, wishes, and opinions for the sake of gaining the love of Allah the Almighty. However, he cautioned that even those who have sacrificed for Allah’s love are not immune to negligence or weakness. If one deviates from the path of Allah, they risk severing their connection altogether from Allah. However, the world will not offer any solace or compassion, but rather, they will treat such a person with anger and disdain. Such a person would be cut adrift from both the spiritual and worldly perspective.
Huzooraa advised that in all our actions, attaining the pleasure of Allah should be at the forefront of our minds. We must utterly vanquish our ego and quell our selfish desires. Hazrat Khalifatul Masihaa said:
“Rest assured that if every shura member and every office-bearer prioritises attaining the love of Allah above all else, then no worldly system, no human organisation, and no community on earth shall ever rival that of our Jamaat.”
In this regard, Hazrat Musleh-e-Maudra said that the attainment of the nearness of God Almighty is not an ordinary thing. It requires such sacrifices that do not match any other sacrifice. The fact that people are ready to sacrifice for Allah is not of importance, but the intention is what matters most. In most cases, sacrifices are made to attain honour and power. However, those sacrifices are not beneficial and do not lead to spiritual success because the objective is not to attain God’s nearness.
Huzooraa advised that the sacrifices driven by tainted motives can never yield benefits. Many people sacrificed their lives and yet they failed to attain the love of God. Many people presented immense monetary sacrifices but yet failed to attain God’s love. Similarly, many people sacrificed their honour but remained distant from God. Many people often gave their property, but still remained in the clutches of Satan. Hence, people offer their time and even their nation, but still they remain far from God. The reason is that such sacrifices were not presented to attain the love of God.
In this context, Hazrat Musleh-eMaudra states that beyond all other forms of sacrifices, the ultimate sacrifice is one that demands the other to surrender one’s desire and ego. For it is a person’s desire and ego that they prize above all else.
Hazrat Musleh-e-Maudra said:
“On the surface, it may seem that the person is making sacrifices for the sake of his nation, country, and honour, but in reality, he is motivated by his ego. It is a reflection of how he considered himself to be most worthy. He is only willing to make sacrifices because they align with his wishes and opinions. He makes sacrifices to ensure that his wishes or fulfilled. However, God Almighty says that the type of sacrifice that leads to Him is one where a person foregoes and sacrifices his deepest desires and inclinations.”
Huzooraa emphasised that this shows that it is not enough to sacrifice one’s wealth, knowledge, time, and even one’s life to gain nearness to God. Rather, He requires one to sacrifice their ego and forego all forms of
self-importance.
Hazrat Khalifatul Masihaa said:
“Therefore, as you partake in Majlis-eShura, and as office bearers, throughout the year, you should reflect upon these words and search deep within your souls.”
Huzooraa advised to assess whether the sacrifices being made are purely for attaining the love and pleasure of God Almighty, or if they are just to retain the status and honour in the Jamaat. If it is the latter, then there is no benefit to such a position or office, and there is no benefit of being a representative at the shura.
Hazrat Musleh-e-Maudra said that until a person entirely extinguishes the concept of “me,” he will not be accepted by God because such a person, in reality, is guilty of associating a partner with Him. Such a person can verbally say that there is none worthy of worship except God, but within his mind and heart, he elevates his own status to such a level that it is akin to associating partners with God Almighty.
Hazrat Khalifatul Masihaa gave an example of a man who fought alongside the Holy Prophetsa and his Companionsra during one battle. He fought with such courage against the opponents that many Companionsra heaped praise upon him. However, the Holy Prophetsa observed him and remarked that he was destined for hell. Everyone was surprised at how he was bound to hell because he fought with such bravery and courage. One of the Companionsra followed that person closely with the conviction that the words of the Holy Prophetsa could never be false. The companion observed that the said person was seriously injured and was not able to tolerate the pain. Thus, he took his spear and leaned forward so that his chest was pierced. As a result, he died by suicide. Moreover, before that person passed away, he said that he was not fighting in the cause of Allah but rather to settle his personal scores.
Huzooraa explained Islam teaches that a person who commits suicide lacks trust in God and, as a result, becomes deprived of His mercy. Hence, that man was deprived of the status of a martyr. Ultimately, he was fighting for himself and not for God Almighty. In this way, the words of the Holy Prophetsa were proved true to the letter.
Hazrat Khalifatul Masihaa said:
“In terms of the Jamaat elections, those who have been elected or may be [elected] in the coming days, should recognise that if their names are approved to serve the Jamaat, they must strive to fulfill their duties purely for the sake of Allah the Almighty, rather than to impress other people or to seek to demonstrate what they consider to be their qualities.:
Huzooraa gave the example of the Secretary Tabligh that he should not think that it was only due to his efforts that they achieved the target of bai‘ats. Secretary Maal should not think that it was due to his efforts that all the targets of chanda were completed. Secretary Talim should not say that the Talim Department’s achievements were contingent upon him. Secretary Umure-Aama should not consider that his success was due to his personal skills.
Hazrat Khalifatul Masihaa said:
“None of you should ever think that the Jamaat’s success is due to your efforts, skills or capabilities. To the contrary, if you genuinely believe in your heart that
whatever has been achieved was due only to the blessings of Allah and that without His help you are nothing, you will see how the blessings of Allah will rain down upon you and how He will reward whatever sacrifices have been made for His sake. It will yield magnificent and fragrant fruits and will symbolise and demonstrate the continued progress of our Jamaat. And it shall be the means of elevating your status in the eyes of Allah the Almighty.”
Huzooraa cautioned that if one lets their ego take root, then instead of prosperity, they would encounter harm and destruction. So, every Jamaat’s office-bearer must recognise the objectives, which are, and always will be, the same as those with which the Promised Messiahas was sent by God Almighty and those were to bring mankind closer to their Creator, to establish the Oneness of God, and to fulfil the needs of mankind. So, if in our hearts lies even a trace of impurity or if we come to possess the idol of one’s ego, then it is not possible for an idol worshiper to establish the Oneness of God.
Hazrat Khalifatul Masihaa reiterated:
“Thus, if the concept of ‘me’ continues to exist within your heart, you will not achieve anything of substance.”
Huzooraa advised that if one remains faithful to Allah, they shall witness the blessings of Allah at every turn and corner.
“Such people are those who become a means of true support and help for Khilafat,” he said.
Hazrat Khalifatul Masihaa highlighted that as office bearers, every work is a trust. Any duty that is given by the Jamaat or the Khalifa should be performed for the sake and pleasure of Allah the Almighty. Such a mindset will prove to be a means of success and salvation. Huzooraa said:
“Every office-bearer and delegate should remember and recognise that arrogance is a huge vice and sin, which we must avoid at all costs.” One should never become arrogant when one observes the blessings of Allah.
Huzooraa admonished that the implementation of the decisions is also very important. One should not forget the tasks and responsibilities after delivering passionate speeches at the shura. Therefore, one should review previous decisions
and seek to implement the recommendations made at this year’s shura. If they are approved, one must strive to fulfil them in a timely and appropriate manner.
Hazrat Khalifatul Masihaa said:
“Set an example of hard work, sincerity, and readiness for all possible sacrifices for younger Ahmadis to learn from and emulate. If and when you serve your faith in this way, you will be amongst those who abide by and implement the decisions made during the shura.”
Huzooraa guided that during the proceedings of the shura, if any point is already mentioned, then there is no need to waste time and present it again. As mentioned earlier, one should keep aside their ego.
Hazrat Musleh-e-Maudra said:
“Remember, there is only one thing that sets us apart and upon which we can take pride and that is that we have listened to Allah the Almighty and accepted the call of a crier of this era and believed in him and have presented ourselves to further his blessed mission.”
Huzooraa said:
“As I have said, this is what distinguishes us, and having accepted the Promised Messiahas, it is incumbent upon us to constantly elevate the standard of our love and the fear of Allah the Almighty.”
“If this is your guiding principle, then insha-Allah, you will play your role in igniting the spiritual revolution for which the Promised Messiahas was sent and for which all of you have accepted him and for which the members of the Jamaat have entrusted you to represent them here today. Only with this understanding and spirit can this shura be truly deemed a success.”
“May Allah the Almighty, with grace and mercy, enable all of you to perceive this and grant you the ability to achieve the true objectives of the shura. Amin.”
Huzooraa then addressed the gathering in Urdu, providing guidance in that language, as it was better understood by many present and those listening in other countries.
Hazrat Khalifatul Masihaa stated:
“It is absolutely essential for us to seek the pleasure and happiness of God Almighty in all our undertakings, and to efface our egos in the process. If every shura member – indeed, every office-bearer –were to keep this principle at the forefront of their conduct, a remarkable system could be established within our Jamaat, one that would be unparalleled elsewhere.”
In this context, Hazrat Musleh-e-Maudra once stated that attaining nearness to God is no ordinary matter; it demands a sacrifice so profound that it stands unmatched among all other forms of sacrifice.
Huzooraa then reiterated the earlier points made by Hazrat Musleh-e-Maudra regarding the need for self-effacement and the spirit of sacrifice for the sake of Allah the Almighty.
In the end, Hazrat Khalifatul Masihaa led everyone in silent prayer.
(Summary prepared by Al Hakam)
During his Friday sermon, delivered on 23 May 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V (aa), said:
“At this time, I shall also speak of a martyr and, after the Friday prayer, lead his funeral prayer in absentia. He is the esteemed Dr Sheikh Muhammad Mahmood Sahib of Sargodha, son of Sheikh Mubashir Ahmad Sahib of Delhi. Hostile opponents of Ahmadiyyat martyred him in a shooting on 16 May.
Renowned Ahmadi doctor martyred in Sargodha, Pakistan NEWS
“[‘Surely, to Allah we belong and to Him shall we return.’]”
After setting out the details of his martyrdom and introducing him, Huzoor (aa) related his many noble qualities and shared the impressions held about him by both Ahmadis and non-Ahmadis alike. He then said:
“The dread of these so-called custodians of religion is such that the government stands paralysed, the lawenforcement agencies are powerless and so are the courts. May Allah the Almighty soon bring about the means for their capture. To save the country, it is imperative to rid it
of them, for these self-styled religious men – who are, in truth, terrorists committing atrocities in the name of faith – are bent on the nation’s destruction and attack anyone, anywhere, who opposes them.
“Nevertheless, our supplications are placed before Allah the Almighty, and we must strive to discharge this duty fully. May Allah the Almighty elevate the rank of the honoured martyr, grant patience and steadfastness to his bereaved family, lighten the sorrow of his elderly mother, and keep his wife and children in His safe-keeping.” [Amin.]
Ahmadiyya missionary attends Vatican inauguration events and conveys message on Gaza crisis
Ataul Wasih Tariq
Missionary-In-Charge Jamaat Italy
On 18 May 2025, my humble self participated in the official inauguration mass of Pope Leo XIV, held at St Peter’s Basilica in Vatican City. Representing the worldwide Ahmadiyya Muslim Community, I was among the select interreligious delegates invited by the Dicastery for Interreligious Dialogue. This invitation reflected the long-standing engagement between the Catholic Church and the Ahmadiyya Muslim Jamaat in Italy – a relationship rooted in the shared pursuit of peace, justice, and moral leadership.
The Holy Mass was attended by heads of state, members of royalty, diplomats, and religious leaders. Gospel readings
focused on the legacy of Simon Peter, while Pope Leo XIV, in his homily, underscored humility and the spiritual responsibility of leadership, saying he had been “chosen without merit” and accepted his mission “with fear and trembling”.
Following the mass, a formal luncheon was hosted in the Paul VI Audience Hall, bringing together the interfaith delegation with members of the diplomatic corps and government officials. While this event did not include a direct audience with the pope, it offered an atmosphere of respectful exchange and representation.
On Monday, 19 May 2025, a private audience was held for leaders and representatives of world religions. On this occasion, my humble self conveyed
a letter addressed to Pope Leo XIV from the worldwide Head of the Ahmadiyya Muslim Community, Hazrat Mirza Masroor Ahmadaa. The letter extended greetings of peace and urged His Holiness to use his esteemed position and global moral influence to raise awareness regarding the humanitarian crisis unfolding in Gaza and the widespread suffering caused by ongoing wars around the world.
My humble self also took the opportunity to recall the longstanding relationship between the Ahmadiyya
Muslim Jamaat and the Catholic Church in Italy, particularly the positive engagement with Pope Francis, who had previously met with Ahmadi representatives and expressed deep appreciation for the Jamaat’s slogan, “Love for All, Hatred for None.” Pope Francis had also graciously accepted an invitation to visit the Ahmadiyya mosque, a visit that remained pending due to health and scheduling constraints. With that spirit of continuity, an invitation was once again extended to Pope Leo XIV, expressing the Community’s desire to further strengthen interfaith relations and to begin where the dialogue had been left with his predecessor.
The Ahmadiyya Muslim Jamaat believes that faith leaders have a crucial role to play in breaking the silence on injustice and advocating for peace rooted in righteousness and prayer. Participation in such global interreligious settings is part of the Jamaat’s consistent efforts to foster understanding, speak for the oppressed, and uphold the principle: Love for All, Hatred for None.
Lajna Imaillah Canada holds its mid-year presidents’ refresher course
On 26 April 2025, Lajna Imaillah Canada held its semi-annual presidents’ refresher course at the Baitul Islam Mosque. The event started with a recitation from the Holy Quran, followed by introductions of the regional and local presidents. Over 100 presidents within the Greater Toronto Area (GTA) attended the session in person and 50 presidents outside of the GTA attended virtually. Beginning with video clips of Hazrat Khalifatul Masih V’saa guidance to office
bearers on service to the Jamaat, presidents were reminded of the importance of completing their duties with taqwa
Highlights of the refresher course included instructions of Khulafa on commonly faced issues, departmental recognition of majalis, tips to support and empower local amila, including an opportunity for local presidents to share their successful experiences. The members were fortunate to listen to the live address of Hazrat Khalifatul Masih Vaa at the UK Waqifaat-e-Nau Ijtema 2025. Lunch was served following the end of the session, followed by Zuhr prayer.
From the markaz
Never lose sight of, nor deviate from your purpose
Khuddam from USA’s Northeast Region meet Huzoor
Islamabad, Tilford, UK, 17 May 2025: A delegation of 23 khuddam from the Northeast Region of the United States of America had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The meeting commenced as Huzooraa graced the room, extending greetings to all present before taking his seat. Huzooraa first addressed Yusuf Malik Sahib, the amir-e-qafilah, who briefly introduced the group. Subsequently, each of the 23 khuddam had the opportunity to introduce themselves, sharing details about their family backgrounds, their service within the Jamaat and their academic and professional pursuits.
Following the introductions, the khuddam sought permission to ask questions, which Hazrat Amirul Momineenaa graciously granted.
Navigating Western socio-political climates
A khadim enquired about Huzoor’saa perspective on the current trajectory of American politics, particularly in light of recent global events. He also sought guidance on how Ahmadi Muslims should
respond to the rise of ultra-right-wing nationalist and fascist ideologies that contribute to division and oppression.
Huzooraa observed that anti-immigrant sentiment and right-wing attitudes are now apparent across many Western nations. However, he highlighted that countries like America and Canada are inherently multinational. It is therefore inaccurate to suggest that American identity is exclusively white, especially considering the significant population of African descent, many of whom were originally brought as slaves or immigrated later.
Huzooraa noted the increasing prevalence of nationalist ideologies, which foster intolerance towards immigrants and could potentially lead to measures aimed at expelling non-native-born citizens. In response, Huzooraa advised that Ahmadi Muslims should actively demonstrate their sincerity as citizens and their love for their country. He stressed the importance of conveying that Ahmadi Muslims, as Americans, are committed to serving the nation. The exclusionary mindset, Huzooraa explained, seeks to create rifts among people of different ethnic backgrounds and nationalities.
You should tell them, Huzooraa said,
that “now, since we have come to this country, we have been given citizenship of this country, so politicians and those people who are right-wing activists should not disturb the peace of the country and absorb us as well into the country and we are ready to serve the country.” He counselled the khuddam to actively promote the true concept of sincerity and patriotism. Alongside preaching the teachings of Islam Ahmadiyyat, they should also work to make others understand the genuine meaning of love for one’s country. This approach, Huzooraa suggested, could at least mitigate the severity of such divisive ideologies.
Maintaining humility after answered prayers
Another khadim asked for guidance on how an individual can maintain humility and continue to pray with the same sincerity and intensity after Allah the Exalted has answered their fervent prayers, such as for admission into graduate school.
Huzooraa advised that if one understands and acknowledges that their prayer has been accepted by Allah the Exalted and the success, like gaining admission, is a result of that prayer and not solely due to personal
effort, then one should engage more in istighfar, bow before Allah with increased gratitude and strive to be more humble than before.
“Always realise and keep it in mind that all these things you are getting are through the blessing of Allah the Exalted,” Huzooraa counselled. He explained that if it is firmly in one’s heart and mind that all achievements are due to Allah’s blessings, combined with prayer, humility and hard work made fruitful by Divine grace, then one will naturally remain humble. Huzooraa further reminded the khuddam of the Divine promise mentioned in the Holy Quran: “Allah the Exalted says that if you are grateful to me and thankful all the time, [believing] that I have done this thing for you, then I will reward you more.” (Surah Ibrahim, Ch.14: V.8) Huzooraa concluded by reiterating that if one remains humble, they will receive even greater blessings from Allah.
Counsel on mortgages and business ethics
A khadim noted that Huzooraa had previously elaborated on the mortgage system and interest, permitting mortgages
for residential properties to live in but not for business purposes. He observed that, despite this guidance, some individuals in Canada and America were acquiring additional mortgages to finance businesses with interest-based funds to accumulate wealth. The khadim sought Huzoor’saa advice on how to effectively convey to members the disadvantages of such practices and the necessity of abstaining from them.
Huzooraa observed that the contemporary economic system is profoundly convoluted and predominantly based on interest, as it is controlled by those whose businesses are intrinsically linked to interest. Allah the Exalted has forbidden interest and any transaction manifesting it is impermissible. However, Huzooraa noted that in the current economic framework, interest has become deeply intertwined with routine systems and its definition has also somewhat evolved. Consequently, the Promised Messiahas had remarked that the modern system of interest is not akin to the historical practice where amounts would multiply to 100% or more within a year.
This situation, Huzooraa explained, necessitates new ijtihad and scholarly reasoning. He stated that scholars must convene to deliberate on how an Islamic economic system can be formulated. Efforts in this direction are underway, with committees and experts assigned to this task. (Al Badr, Nos. 41-42, Vol. 3, 1-8 November 1904, p. 8)
Huzooraa then reiterated the definition of interest provided by the Promised Messiahas: when one takes money or engages in work solely for a predetermined profit or lends money with a fixed percentage of return stipulated for a specific period, that constitutes interest, from which one must abstain. (Al Badr, No. 10, Vol. 2, 27 March 1903, p. 75)
Acknowledging the deeply embedded nature of interest in the current system, which warrants re-examination, Huzooraa emphasised the importance of avoiding clear and unambiguous forms of interest.
The matter, Huzooraa said, requires careful consideration due to the subtle distinctions in the current interest rate and mortgage systems. Huzooraa concluded that while a definitive stance awaits the Jamaat’s comprehensive report, the guiding principle remains that any arrangement where profit or return is fixed is considered interest and should be avoided.
Addressing the educational and moral development of boys
A khadim raised the concern that boys often mature more slowly than girls, yet in Western countries, they are typically educated in the same classes, leading to boys sometimes falling behind. He asked how one might seek the grace of Allah to ensure that boys do not lag in their education and tarbiyat.
Huzooraa explained that boys tend to fall behind because they deviate from their primary purpose of acquiring education and striving to be good students, whereas girls generally concentrate more on their studies. “It is not that girls have more fertile brains than boys; they both do,” Huzooraa remarked. “However, girls are hard-working; they concentrate more on their education, while boys do not.”
He emphasised that superior results are achieved by those who work hard, while laziness inevitably leads to falling behind.
Huzooraa advised that boys should concentrate on their education instead of being distracted by pursuits such as chasing girls or forming inappropriate friendships. As an Ahmadi and a true Muslim, one’s sole purpose should be to remember Allah and fear Him. If the fear of Allah is present, it will deter one from engaging in wrongdoing. Huzooraa pointed out that boys often become distracted because they fail to control their emotions and lose focus on their studies, forgetting the purpose of their schooling. For this, he recommended engaging in istighfar, concentrating on studies, offering the five daily prayers and supplicating to Allah the Exalted to prevent deviation from His commandments and the pursuit of piety. Through such efforts, Allah would guide them onto the right path.
Integrating Ahmadi immigrants into Western societies
A khadim enquired about the measures Majlis Khuddam-ul-Ahmadiyya could implement for the effective integration of recent immigrants arriving in Western countries.
Huzooraa noted that these immigrants are largely arriving from countries like Pakistan, not from some polytheistic nations. He advised the khuddam to remind these newcomers that they emigrated due to the adversities faced in their homelands –restrictions on performing salat, denial of access to mosques, inability to worship or express their faith freely and persecution for being Ahmadi Muslims.
Therefore, Huzooraa emphasised, the fundamental reason for their migration is religion. If religion is the impetus, then upon arrival in their new countries, they must not forsake it but rather cherish and remember it. The paramount method prescribed by Allah the Exalted for honouring faith, Huzooraa continued, is to worship Him, perform the five obligatory daily prayers, engage in istighfar and avoid becoming ensnared by the superficial allure and attractions of Western societies. They must remain mindful of their core purpose.
Huzooraa cautioned that a failure to adhere to these principles and to remember the objective could lead to their own ruin and that of their future generations. He urged the khuddam to counsel both youth and elders with affection and wisdom, helping them understand not to be solely consumed by the pursuit of wealth.
Acknowledging the impact of current inflation as a factor driving the desire to earn more, Huzooraa mentioned that many have entered professions like trucking, leading to prolonged absences from home and a lack of paternal attention for children, who may then become difficult for mothers to manage. In such circumstances, Huzooraa directed Majlis Khuddam-ul-Ahmadiyya to take responsibility for these youth, maintain regular contact with them and guide them to prevent them from straying.
Huzoor’saa connection with Jamaat members
A khadim expressed admiration for Huzoor’saa remarkable ability to recall details and names of numerous individuals
100 years ago...
Missionary endeavours of an Ahmadi lady and a tribute to Hazrat Syeda Amatul Hayy Begum Sahiba
Hazrat Syeda Amatul Hayy Begum Sahibara, daughter of Hazrat Khalifatul Masih Ira, was born on 1 August 1901. She was among the blessed few who personally witnessed the Promised Messiahas
From early childhood, she displayed outstanding intelligence and exceptional spiritual disposition. Her father nurtured her religious education, and even in childhood, she showed a deep connection with the Holy Quran and spiritual practices.
In 1914, she married Hazrat Khalifatul Masih IIra, a union that brought many blessings to the Jamaat. She was blessed with two daughters and a son.
She played a pioneering role in establishing Lajna Imaillah, becoming its first General Secretary and dedicating her life to the religious education and uplift of Ahmadi women.
She passed away in Qadian on 10 December 1924. Hazrat Musleh-e-Maudra described her as a woman of unmatched devotion and a transformative force in the spiritual education of women in the Jamaat. He continued to remember her in his prayers and credited her with inspiring many initiatives for women. – Editor, Al Hakam
from across the global Jamaat. He sought guidance for the khuddam on how they might also cultivate this, further asking if reading books would help keep their minds sharp.
Huzooraa explained that memory is linked to connection; one naturally remembers those with whom a bond exists.
“The connection I have with you,” Huzooraa stated, “is why I remember you. Similarly, if you foster a connection with one another, you too will remember each other. For instance, you remember your own brother, do you not? In the same manner, remember all these other brothers as your own and then you will remember them. It is a matter of the connection you cultivate.”
Responding to the subsequent query about reading books to keep the mind sharp, Huzooraa affirmed, “Yes, read books. First and foremost, read the Holy Quran and understand its meanings. Offer your prayers and supplicate earnestly within them.”
Encouragement for careers in science and research
A student pursuing studies in science asked Huzoor’saa advice for those aiming for careers in science and research.
Huzooraa recalled that he has spoken on this matter numerous times, emphasising that Ahmadi students should enter the field of research. He reminded the khadim that when Dr Abdus Salam was awarded the Nobel Prize, Hazrat Khalifatul Masih
The memory of the late Syeda Amatul Hayy Begum Sahibara, may Allah grant her lofty ranks [in Paradise], revives afresh on every occasion when the question of the education and moral training of the women of the Jamaat comes into view, or when one reflects upon the capacity and competence for preaching Islam Ahmadiyyat among women.
Not long ago, an Ahmadi lady – the wife of Muhammad Hussain Butt Sahib –departed from Qadian for Africa. During her journey, she was granted the opportunity to preach the message of Islam Ahmadiyyat. In doing so, she not only discharged her missionary responsibilities among women with remarkable grace and effectiveness, but also expressed profound gratitude for the influence of the late Syeda Amatul Hayy Sahibara. She acknowledged that even a brief period under her tutelage had enabled her to acquire the capacity to carry out tabligh work. Accordingly, she wrote the following to Hazrat Khalifatul Masih IIra:
“It so happened that during our voyage, seven cases of smallpox emerged on board
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IIIrh expressed his desire to see at least one hundred Ahmadi Nobel Laureates by the end of the first century of the Ahmadiyya Muslim Jamaat. “We could not achieve that target,” Huzooraa noted, “so that target is still before you. You have to achieve that target.” He strongly encouraged the pursuit of careers in research and academia, especially for the youth with their “fertile brains.” “If you want, you can do it,” Huzooraa affirmed. Upon learning the khadim was studying physics, Huzooraa mentioned that physics and mathematics were the subjects of Dr Abdus Salam. He advised the khadim to “try to make a goal, set a target and then try to achieve it,” adding that the student should himself reflect on how to accomplish this.
Concluding remarks
Towards the end of the mulaqat, Huzooraa enquired about the khuddam’s accommodation and food arrangements and whether they were able to attend prayers at the Mubarak Mosque. The khuddam responded that they usually attended prayers from Fajr until Isha daily and that their accommodation and food were excellent. Huzooraa also spoke particularly with a couple of khuddam of Gambian heritage.
Before taking his leave, Huzooraa graciously distributed pens as gifts to all the khuddam and they had the honour of a group photograph with their beloved Imam.
(Summary prepared by Al Hakam)
Implement existing guidance before seeking new counsel
Members of Majlis Ansarullah Finland meet Huzoor
Islamabad, Tilford, UK, 18 May 2025:
A delegation of the members of Majlis Ansarullah Finland had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
Upon arrival, Huzooraa graciously greeted all present and took his seat. Huzooraa first addressed Sadr Sahib Majlis Ansarullah Finland. Following this, each nasir had the opportunity to introduce himself, sharing details of his family background, services to the Jamaat and professional career. Speaking to one of the ansar during the introductions, Huzooraa reminded him that the term
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the ship. As a result, the chief health officer at the port of Mombasa placed all passengers under a 14-day quarantine. During this period, people expressed their frustration with the officer in various ways, though he was in no way at fault.
“We spent these fourteen days on an island near Zanzibar. During this time, I was blessed with an excellent opportunity to preach the message of the Promised Messiah, peace be upon him.
“Each day, from morning until two in the afternoon, I engaged in tabligh among the women. In this way, I witnessed with my own eyes the fulfilment of the Promised Messiah’sas revelation: ‘I shall cause thy message to reach the corners of the earth.’
“My female relative and her male travelling companion were deeply impressed, and all the women, in particular, acknowledged the zeal and commitment to tabligh demonstrated by members of the Ahmadiyya Jamaat.
“I believe that the full reward of this endeavour belongs to the late Syeda Amatul Hayy Sahibara, who, with great
“Ansarullah” signifies “helpers of Allah,” and thus, they should actively help in teaching the Holy Quran to children.
After the round of introductions, the ansar requested permission to ask questions, which Huzooraa graciously granted.
Overcoming sin and the essence of true repentance
A nasir enquired that, given human fallibility, after sincerely repenting from a sin, what practical steps can an individual adopt to ensure they do not repeat that sin
devotion, promoted the education of Islam Ahmadiyyat among women in accordance with the instructions of Huzoorra. May Allah the Almighty continue to increase her reward with each passing day. Amin.”
While we commend the courage and efforts of the wife of Muhammad Hussain Butt Sahib, we also wish to draw the attention of those women of the Jamaat who, in some measure, benefitted from the company of the late Syeda Amatul Hayy Sahibara. They too should strive to partake in the task of preaching Islam Ahmadiyyat, thereby sending reward to their benefactress. For they possess no greater means of bringing joy to her soul than this.
May Allah the Almighty grant our sisters the ability to engage in the propagation of Islam Ahmadiyyat, so that, together with the missionary efforts of the men, their endeavours may help bring about that spiritual revolution for which the Promised Messiah, peace be upon him, was commissioned to the world.
(Translated by Al Hakam from the original Urdu, published in the 21 May 1925 issue of Al Fazl)
for the rest of their life?
Huzooraa explained that he had, on numerous occasions in his sermons, elucidated the principles outlined by the Promised Messiahas regarding this matter. These principles encompass developing an abhorrence for sin, making a firm resolve not to commit the sin again and consistently engaging in prayer and istighfar. Huzooraa questioned how repentance could be considered sincere if the individual subsequently repeated the same sin, asserting that true repentance is characterised by the non-repetition of the transgression.
He advised the questioner to keep the three conditions of repentance, as expounded by the Promised Messiahas, constantly in view. (Malfuzat, Vol. 1, 2022, pp. 119-120) Huzooraa suggested writing them down and displaying them prominently in one’s room and also at the mosque or local salat centre, so that others too might benefit and be reminded, thereby helping to prevent sin. Persistent istighfar, Huzooraa emphasised, is essential for every individual, and this is the prescribed method.
Instilling faith in children amidst secularism
Another nasir sought guidance on how parents in Finland and other Western countries, where irreligiousness is widespread, can effectively instil the importance of prayer and cultivate a strong connection with the living God in the hearts of their children, both young and older.
Huzooraa responded by first questioning how they could instil these qualities in others if they themselves lacked them. He urged them to first cultivate these attributes within themselves. He recalled an incident where Hazrat Musleh-e-Maudra sent someone on a
mission with counsel, stating that he offered the advice partly so he too might share in the reward, for if a person disobeys God, whose counsel they already know, they are unlikely to heed his.
Huzooraa noted that he had spoken about matters pertaining to God countless times. He stressed that it was their duty, as ansar, to listen to every sermon and speech, to extract key points, note them in their diaries, and use this knowledge to guide other ansar, rather than repeatedly asking the same questions. These matters, Huzooraa stated, he had explained hundreds of times, as had previous Khulafa, and they themselves also read about them.
He admonished them to set a personal example. When their own examples are established, the same values will become ingrained in their children, and only then would they be truly qualified to advise them. If parents do not set a good example, their children are unlikely to follow. Similarly, those under their supervision or influence will question their counsel, urging them to first rectify their own conduct. Therefore, Huzooraa advised, they must first correct themselves, and then everything else will fall into place. He reiterated the importance of listening attentively and taking notes, not merely listening for enjoyment. Huzooraa pointed out that his sermons, including his discourses on the history of the Companionsra and the life of the Holy Prophetsa, contain many valuable points, if one is inclined to seek them.
Counsel on maintaining good health for ansar
A nasir enquired about the methods by which ansar can maintain good physical health.
Huzooraa advised the ansar to keep their
stomachs in check, engage in exercise and walk regularly. He humorously suggested that instead of buying looser trousers, adjusting belt buckles, or loosening their shalwars as their waistlines expand, they should strive to fit into their existing clothes. He encouraged them to wake up for Tahajjud and Fajr prayers. Huzooraa noted that at the age of ansar, especially up to 60 or 65 years, these practices are quite manageable. Beyond that age, some might cite old age, other constraints, difficulty waking up, or fatigue, but until then, it is feasible.
Huzooraa stressed the importance of walking. He advised waking early, offering prayers, and then exercising or walking for at least half an hour. He particularly recommended cycling for ansar in saff-edaum. Addressing one nasir, he noted that though he had now moved from saff-e-daum to saff-e-awwal (the senior-most group), he had not cycled for 15 years, despite having a bicycle at home which he merely looked at with satisfaction. Huzooraa urged him to use it at least three or four days a week. If not cycling, then walking four to five miles daily, which would take about 45 minutes to an hour, would improve health.
Regarding diet, Huzooraa cautioned against overeating. He advised a careful breakfast, a light lunch, and an early dinner. He reminded them of the Hadith of the Holy Prophetsa to stop eating while still feeling some hunger. (Sunan at-Tirmidhi, Kitab azzuhd, Hadith 2380) One should not, he said, consume four plates of biryani just because it is delicious or keep eating qormah while praising one’s wife’s cooking. Diet must be controlled. This does not mean starving or extreme dieting, but rather, in accordance with the Hadith, leaving some appetite unsatisfied, alongside walking and regular exercise. This is how one stays fit. Only then, Huzooraa said, can Ansarullah truly be helpers; otherwise, they will age quickly and depart from this world.
The importance of acting on existing guidance
A nasir then requested Huzooraa to impart some advice that could serve as a guiding light for them.
Huzooraa responded by pointing out the abundance of counsel already given: at Khuddam ijtemas, Ansar ijtemas, Lajna ijtemas, in Eid sermons and recently during his address to missionaries at Jamia Ahmadiyya UK, besides countless other pieces of advice. He questioned whether they had implemented all this existing counsel before seeking new advice.
Huzooraa observed that if they claim to be “trying” to follow advice, then even if he were to offer new counsel that day, their response would likely be the same – that they would “try.” He urged them to first fully implement the advice already given. Once all previous counsel has been thoroughly acted upon, if they then find a specific deficiency that the existing guidance does not address, they should identify that gap to him, and he would then provide advice to fill that specific need. Huzooraa reiterated the importance of offering prayers and setting a personal example. When they set a good example, the importance of faith will be established both within their homes and in their wider environment.
Global tariffs, economic realities, and the rise of AI
A nasir enquired about Huzoor’saa views on the economic problems arising from global tariffs.
Huzooraa remarked that the US had, in a sense, already lost half the tariff war; they had reduced tariffs for China and other places, and in return, China had also reduced its tariffs on US goods. It appeared their initial aim was merely to threaten, thinking that an aggressive stance would intimidate others. However, when they reciprocated with similar toughness, the US quietly relented, much like the employee in an anecdote who, when pushed to demand a raise “or else…”, meekly replied to his employer’s challenge of “Or else what?” with, “Or else I will continue working on the same salary.” Huzooraa likened the US government’s situation to this.
Huzooraa continued that tariffs aside, the global economic situation is generally deteriorating. President Trump had attempted to improve the US economy through these measures, but improving an economy requires adherence to certain principles, rules and regulations. For instance, imposing tariffs on agricultural produce that cannot be grown in the US due to specific climatic requirements or soil fertility – conditions met in tropical countries – is impractical. He illustrated this with the example of rice in Pakistan, where rice grown in the Gujranwala region has a superior aroma and taste compared to the same variety grown in other parts of Punjab, even if the yield is matched elsewhere. This is because Allah the Almighty has endowed different lands with specific properties.
Regarding industry, Huzooraa acknowledged that factories can be established anywhere. However, industrialists will naturally consider where labour is cheapest. If forced to produce in more expensive locations, their costs would multiply. It was to offset this that President Trump imposed tariffs. As for China, they often produce goods in multiple quality categories to compete, and if tariffs are imposed, they could simply export lowergrade goods at a similar price point. In any case, Huzooraa noted, the matter of tariffs seemed to be somewhat settled. He stressed the need for wisdom, rather than acting impulsively for personal recognition. The US president sought publicity, which he achieved, but in a way, also conceded defeat, an observation shared by economists.
Huzooraa then spoke about rising global inflation, driven by a growing population, increased demand, and heightened desires for modern goods due to greater global connectivity. He contrasted this with his time in Africa when modern amenities were scarce. As global interconnectedness increases, so do desires and demands, leading producers to raise prices when supply is limited. This trend, Huzooraa opined, will likely continue unless, for instance, some catastrophic events reduce the world population. If the population grows and desires persist, inflation will rise, making it hard to control, and only those who can compete will fare better.
Adding to this, Huzooraa noted the increasing reliance on Artificial Intelligence (AI), which is eroding existing skills. He cautioned that if this reliance continues,
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the curse of falsehood and would be saved.
I truthfully declare that ill-thinking is a most evil affliction. It destroys a person’s faith and throws them far away from sincerity and truth. It turns friends into enemies. In order to attain the excellence of the Truthful (Siddiqin), it is necessary to strictly refrain from illthinking. If one begins to think unfavourably about a certain person, one ought to seek forgiveness from God profusely and make supplications before God Almighty, so that one may be saved from this sin and the evil consequences which follow through from ill-thinking. One must not deem this a light matter, for it is a terrible illness, which will cause a man to perish in the swiftest of ways. In short, ill-thinking destroys a man. This is to such an extent that when the hell-bound are cast into hell, Allah the Exalted will say that your sin was that you thought ill of Allah Almighty. There are certain people who believe that Allah the Exalted will forgive the wrongdoers but punish the righteous. This is also to think ill of God Almighty because it contradicts His attribute of justice and implies that virtue and its outcomes—as appointed by God in the Holy Quran— have been wasted, as though they were futile. Bear in mind, therefore, that the
millions of jobs could be lost within the next 10 years, a concern voiced by IT professionals themselves. He advised acquiring alternative job skills.
Upon this, the nasir asked what skills they should teach their children. Huzooraa responded that as they are in the field themselves, they should explore and identify these skills. He emphasised teaching children the value of work, hard work, and diligence, so it became a habit.
Confronting opposition in Pakistan with prayer, selfreformation, and awareness
Finally, a nasir enquired about the opposition faced by the Ahmadiyya Muslim Jamaat in Pakistan.
Huzooraa stated that when anything reaches its extreme, a divine law comes into operation, and its decline begins. This, insha-Allah, will happen concerning the opposition. He emphasised that members need to pray, improve their own spiritual states, and develop a strong connection with Allah the Almighty. If they do so, they will witness better conditions sooner. He gave the example of the people of Prophet Mosesas, who, upon transgression, were made to wander for forty years. Thus, selfreformation is key to expediting better times.
It is certain, Huzooraa affirmed, that the Jamaat is spreading globally. The Promised Messiahas prophesied that a period of 300 years would not pass before the Jamaat achieves significant progress. Approximately 130 years have passed, and Huzooraa urged Ahmadis to hasten this progress by
ultimate end of ill-thinking is hell, so do not consider this to be a minor illness. For ill-thinking results in despair, despair results in transgression, and transgression results in hell. It is a thing that cuts at the root of truth and sincerity (sidq). Therefore, abstain from this vice and offer supplications to attain the excellences of one who is Truthful (Siddiq).
(Malfuzat [English], Vol. 2, pp. 86-87)
continuously reforming themselves and their future generations, instilling in them the spirit of faith.
Regarding worldly means of raising a voice against opposition, Huzooraa said the Jamaat does whatever is possible. He instructed the ansar to do the same in their spheres of influence. Every Ahmadi has a circle of acquaintances – politicians, councillors, journalists – whom they should approach and inform. The more awareness created, the greater the impact.
Huzooraa cited Israel as an example; previously, few would speak against its actions, but recently, some media outlets and politicians have begun to condemn its treatment of Palestinians, even clearly terming it genocide. Sometimes, Huzooraa remarked, Allah the Almighty can cause even “stones” to speak, softening hard hearts. Nevertheless, opponents will continue their actions, fulfilling a Hadith about Muslims in the era of the Imam Mahdi, emulating the Jews. (Sahih Muslim, Kitab al-‘ilm, Hadith 2669a) Allah the Almighty has an appointed time for a remedy; swift self-reformation can hasten it.
Conclusion
At the end of the mulaqat, the attendees had the honour of a group photograph with Huzooraa. Huzooraa also graciously enquired about their accommodation and food arrangements during their stay and whether they were able to offer their prayers at the Mubarak Mosque. Following this, Huzooraa took his leave.
(Summary prepared by Al Hakam)
In the footsteps of the Sahaba: A temperament of love and the gift of Khilafat
Rizwan Khan Missionary, USA
For a long time, I wondered what the basic difference is between our generation and the generation of the Companionsra of Prophet Muhammadsa. They were Muslims, and we are Muslims. What made them so different from us, of such a different standard? If I could only figure this out, I could focus on trying to develop that one characteristic in myself. Then I came across a sentence of Hazrat Musleh-e-Maudra. Describing the Companionsra, he said, “Those people had a temperament of love (‘ishqiyya rang), but today’s youth possess merely a philosophical temperament.” (Khutbat-e-Mahmood, Vol. 3, p. 334)
This sentence caught my eye because I have a philosophical temperament. I knew this because, as I read it, I immediately understood what a philosophical temperament (falsafiyana rang) was. But what is a temperament of love (‘ishqiyya rang)? If I wanted to develop it in myself, I’d have to first understand what it is.
A temperament of love (‘ishqiyya rang)
One way to understand the difference between philosophy and love is through love stories. We all understand what an experience of love is because we’ve all enjoyed love stories. Explaining this, Hazrat Musleh-e-Maudra said,
“The truth is that if we set aside belief and disbelief, love in its purest form is itself a religion, regardless of who it is attributed to. Nowadays, novels are read all over the world, and most of them are stories of love and romance. For example, in our country, the story of Yusuf and Zulaikha is well known and is read with great interest. Similarly, stories of Laila and Majnun are eagerly listened to. But who was Majnun? He was just a Bedouin from Arabia, and Laila was an Arab woman who might have been of an even lower status than our household maids. Yet, because Majnun fell in love with her, the entire world reads the story of Laila and Majnun with great enthusiasm. From a philosophical perspective, there is nothing
extraordinary about it. A philosopher once described the reality of love as, ‘What is the story of Yusuf and Zulaikha? Nothing more than a woman being infatuated with a man.’ However, regardless of how it is analysed in a philosophical sense, romantic books are liked everywhere and are purchased with great enthusiasm. […] Love is such a beautiful thing that even when it is with insignificant beings, it is still lovely. Now, if this love is with God, you can imagine how beautiful it would be.” (Taluq Billah, Anwar-ul-Ulum, Vol. 23, p. 157-158)
In the West, we’ve all heard the story of Romeo and Juliet. From a philosophical perspective, it’s a complete waste of time. A boy and a girl fall in love, then commit suicide over a misunderstanding. So, what is the point of this story? What is it about love stories that makes us enjoy them and keep coming back to them? What makes a love story work?
The genre of tragedies
For millennia, the same three-step formula has repeated itself in love stories.
1. Two people fall in love
2. They go through difficulties because of their love
3. They overcome the difficulties and live happily ever after
However, the reality is that it’s not a three-step formula at all. It’s only a two-step formula. The third step of happily ever after is completely unnecessary. A story can be just as effective, and sometimes more effective, without a “happily ever after”. In storytelling, it is known as “the genre of tragedy”. Many of the greatest love stories were tragedies with no “happily ever after”, and we repeat them and enjoy them nonetheless.
The reason we don’t need a “happily ever after” is because that’s not where the crux of love is. It’s not really the reason we enjoy love stories. What we need from a love story is to be moved by characters who gave up everything for someone else. We want to feel the yearning of wanting someone so much that we cannot live without them. If a story can make us feel what it feels like to withstand unbearable difficulties for love, we will enjoy it.
That pain is so valuable that people pay money to feel it. Novels and movies are a form of escapism where we become emotional and even cry when reading or watching. In fact, this is the experience we’re looking for. When we look at it from a philosophical perspective, it makes no sense that someone would pay money to experience something that will make them cry. But that’s exactly what they’re paying for. If a novel or movie fails to move us to tears, it is not an effective story. When we read or watch a love story, we do so with the expectation that it will make us feel the pain of the characters as if it were our own. A story that fails to fulfil that desire is a bad story, no matter how happy its ending, and a story that succeeds in fulfilling that desire is a good story, no matter how tragic its ending. Love is essentially wanting someone so badly that we cannot live without them, and being ready to give up everything for them. It takes courage to make ourselves vulnerable enough to open our hearts to actually loving someone. A person who is in touch with this desire has a temperament of love. If it is directed towards God, they can succeed in spirituality. However, a person who has lost touch with this desire gravitates towards a philosophical temperament and tends to fail in spirituality. Illustrating this, the Promised Messiahas narrated the story of a saint who, whenever someone came to give bai‘at to him out of devotion, would first ask whether they had ever been in love. If the person said yes, the elder would ask them to narrate their experience of love. If the person recounted their struggles and their perseverance in love, the saint would accept their bai‘at. However, if the person said they had fallen in love but renounced it due to fear of insults or hardships, the elder would refuse to accept their bai‘at
The story of two lovers
The Promised Messiahas narrated that one day, two men came to the saint wishing to give bai‘at. As per his custom, he asked them both if they had ever been in love.
One of them said, “Yes, I once fell in love with a woman. Initially, everything was easy and I could meet her freely. But when her family and relatives discovered our meetings, they forbade me from seeing her and warned that they would treat me harshly if I persisted. After some time, I tried again, but they insulted and beat me severely. Feeling humiliated and distressed, I abandoned my love and never even mentioned her name again.”
When he finished telling his story, the saint turned to the other person and asked if he, too, had ever been in love, and if so, to share his story. The man said:
“One day, I was passing by the palace of a Maharaja when my gaze was drawn upwards. There, on the grand balcony, I caught sight of a breathtakingly beautiful woman, her flowing hair cascading around her. The moment my eyes met her face, I was instantly captivated. Overwhelmed with passion, I
set up camp right beneath the palace walls, unable to leave the place where I had first seen her.
“For the first few days, no one took notice of my presence. But gradually, people began to talk about the man who had taken up residence outside the palace. Some speculated that I was a stranded traveller, others believed I was an intoxicated wanderer, and others assumed I was a mystic, lost in divine love. But the keen-eyed among them saw that I had fallen hopelessly in love with the princess who occasionally appeared on the palace balcony.
“Eventually, the authorities took notice. The police arrived, commanding me to leave, saying that it was inappropriate for me to loiter outside the royal residence. But I neither responded nor moved. They forcibly removed me from the premises. However, under the cover of night, I returned to my spot beneath the palace. This back-andforth continued for several days. Each time the police dragged me away, I would return by nightfall.
“By now, my love for her was not just the talk of the town, it had reached the royal palace itself. Even the princess’s family members discussed it. Some pitied me, acknowledging the sincerity of my love. Others warned that love, though a noble emotion, brings disgrace in the eyes of the world. The princess’s parents suggested that if I could be reasoned with, I should be gently persuaded to leave.
“When I learned that the princess would visit the temple during the night, I devised a plan. I decided to befriend the temple priest so that, through him, I might find a way to meet her. Disguising myself as a Hindu devotee, I approached the temple priest and requested permission to perform the night’s rituals in his place. The priest, seeing my apparent devotion, agreed.
“The princess arrived with her maids, and I greeted them as per the priest’s instructions. They entered one by one, and when she approached, I finally revealed my identity. With tearful eyes, I confessed, ‘I am the one who has no beloved in this world but you. I am the one whose love for you has become the subject of whispers in every home. I am the one who endured humiliation, exile, and slander for the sake of your love. I am the one who disguised himself as a temple servant just to see you tonight.’
“Overcome with emotion, the princess wept and replied, ‘Tonight, your journey of love ends, and mine begins. Just as you have taken on the guise of a Hindu devotee for me, I will embrace your faith for you. I will become a Muslim.’ With those words, we had to part ways with tearful eyes and heavy hearts.
“Upon her return, the princess confided in her mother, ‘Mother, my love story is no longer a secret. Just as that Muslim man has endured shame and hardship for me, I have resolved to be his and his alone. If you love me, if you care for my happiness, speak to my father and arrange our marriage. Other-
wise, I may be left with no choice but to take my own life.’
“The queen was struck with shock and realised the gravity of the situation. She conveyed her daughter’s thoughts to the Maharaja at an appropriate time and in suitable words. The Maharaja had only one daughter, whom he had raised with great love and luxury. Hearing such unpleasant thoughts about his daughter from her mother deeply affected him.
“When the Maharaja sought advice from his ministers, opinions varied. Some suggested that the Muslim man should be executed. Others proposed imprisoning him. Some believed that the princess should be strictly restrained through force. Others said that since the princess was a Hindu while the man was a Muslim, their union was unbearable due to religious differences. Others revealed that they had heard the princess had converted to Islam. Upon investigating the matter, it was confirmed that the princess had indeed embraced Islam. This revelation enraged the assembly, and they expressed their deep displeasure, lamenting that she had committed a grievous act. The Maharaja, upon learning of his daughter’s conversion, became greatly disturbed and deeply upset. Troubled by this predicament, he asked for a more suitable course of action. The ministers requested time to deliberate.
“When the Maharaja informed the queen about the ministers’ counsel, and the princess learned of it through her mother, she became deeply despondent. Overcome by the unbearable agony of her love, she climbed to the rooftop and, in a frenzy of passion, threw herself down. Soon, word spread throughout the city that the princess had fallen from the palace and died, ending her love story forever.
“When I heard of her death, I rushed to confirm the news. I lamented that she had sacrificed herself. Heartbroken, I resolved to seek nearness to the same Divine Beloved to Whom my princess had returned. Wandering in search of spiritual guidance, I eventually reached you and have narrated my story of love.’
The saint, after listening to both accounts, remarked that his order was founded on the principles of the prophets of God, emphasising spiritual purification. He explained that those who strive for the cause of Islam often face intense opposition. Such struggles not only purify the soul but also deepen spiritual wisdom, leading to divine revelations and inner enlightenment. Whenever someone sought to pledge allegiance to his order, he would first inquire whether they had ever been in love. He believed that those who had endured hardship for the sake of loving someone demonstrated the resilience necessary to truly love God.
The saint declared that among the two lovers, only the princess’s lover was worthy of initiation into his order. Having endured opposition in his pursuit of love, he had exhibited the endurance required for spiritual striving. The other, being weak-willed and unable to uphold his love, was deemed unsuitable for the mission. (Hayat-e-Qudsi, pp. 418-428)
Two people can commit the same sin, but the way each does it reveals a hidden quality in one of them and a hidden flaw in the other. Since people would come to this
saint repenting of their past sins, he would understand their character through the way they had sinned.
Two flames
A “temperament of love” is something we have all been familiar with at some point in our lives. For example, before marriage, in some way or another, we were always in a mindset of courtship. We felt we might find our soulmate today. Young people are more ready, or vulnerable, to give up everything for someone. This is why they are more susceptible to falling head-over-heels in love on any day. Even if someone hasn’t felt this feeling in years, they never forget it. The Promised Messiahas described the connection between a husband and wife, saying:
“Often, a love akin to passion develops between them. Who can hold back tears when recalling the time of this affection developing? This is the very bond that, after spending just a few weeks apart, after all is suddenly missed.” (Seerat Hazrat Amma Jan, p. 124)
This excitement in love is necessary for our spiritual life. If that flame of excitement and passion is directed to finding Allah, our spirituality thrives. If that flame goes out, then our spirituality starts to die with it. Hazrat Musleh-e-Maudra explained:
“One flame is the flame of spiritual love, which aims to keep a person’s heart burning until they establish a connection with The Perfect Being, i.e., God Almighty. This is the flame of divine love. The second flame is the flame of worldly love, which ensures that a person can love their spouse, so that the human race continues and the lovers of God continue to be born in the world. At the time of marriage, since the flame of worldly love is about to cool down after fulfilling its purpose, there is a fear that the second flame, the flame of divine love, might also become cold.” (Khutbat-e-Mahmood, Vol. 3, p. 228)
An important question we have to ask ourselves is, is that flame alive in our hearts, or have our hearts slowly gone cold? Do we feel the tingling excitement of anticipation that we could meet our love today? That is how a teenager feels in courtship, and that is how a believer feels in Salat.
When people fail in finding their love, they sometimes lose hope in love altogether. You’ll hear some people scoff when love is mentioned, or say that love is a myth. Similarly, people who fail in making a connection with Allah sometimes lose hope in meeting Allah altogether. You’ll hear some people scoff when prayer is mentioned, or say that connecting with Allah is a myth. These expressions of despair are two sides of the same coin. What they’re really saying is that they failed to find their love. Hazrat Musleh-e-Maudra said:
“Often, people leave this world without finding their soulmate. They keep complaining that there is no loyalty in the world. Their statement is incorrect. In reality, the truth is that they couldn’t find their match. They can say that they didn’t find loyalty in this world, but they can’t say that loyalty doesn’t exist at all. The fact is that they just didn’t find the partner who was meant for them.” (Khutbat-e-Mahmood, Vol. 3, p. 334)
You usually will not hear such statements from young people because they are full of hope. Such statements are generally
said by people who are older and have succumbed under the weight of their disappointments. They have slowly been defeated by their setbacks until the flame of love has gone out in their hearts.
Leaving our philosophical temperament behind The purpose of this flame is to make us feel like we need to find Allah the Almighty, to feel the need more intensely than wanting to find our soulmate. It doesn’t let us live without Him. It makes us need Him so much that we want to give up everything for Him. This is essentially what is conveyed in the words lā ilāha illa-llāh, which means, “I have no desire, and I have no beloved, and I have none I worship, and I have none I obey, and I have no purpose except Allah.”
(Anwar-ul-Quran, Ruhani Khazain, Vol. 9, p. 419 and Ruedad Jalsa Dua, Ruhani Khazain, Vol. 15, p. 618) Without this flame and without a “temperament of love”, we are not capable of truly wanting Him. As long as we think only philosophically, we cannot even comprehend the fact that we can have Him.
Hazrat Musleh-e-Maudra said:
“Keep this in mind, Allah does not grant Himself to one who is not a lover. He grants Himself to only those who are deeply immersed in His love. Indeed, He is the King, and man is a humble servant, but true love erases the distinction between the exalted and the lowly. I have expressed this idea in one of my couplets:
1935, pp. 783-785)
What made the Companions so different from us?
Coming back to the question I asked at the beginning: what made the Companionsra so different from us? The Companionsra only became Companionsra because they already had a temperament of love. It gave them the sight to see the Holy Prophetsa when others were blind to him. They were addressed in the verse:
“Say, ‘If you love Allah, follow me: then will Allah love you.” (Surah aal-e-Imran, Ch.3: V.32)
When everyone else was debating religion merely philosophically, they were desperately searching for someone who could simply lead them to their Allah. When they found that prophet of Allah, they recognised the truth just by seeing his face and fell in love with him immediately. This recognition is described in a revelation of the Promised Messiahas:
“A saint is recognised by the shining of Divine love on his face.” (Tadhkirah, p. 390) They followed him out of love, not philosophically, and the result was that Allah loved them. This is why the generation of Companionsra of the Holy Prophetsa and the Promised Messiahas is largely characterised as having a temperament of love, and they ended up being loved by Allah.
‘In the path of love, O heart, what is leadership or servitude? Love has brought servant and master into a single circle.’
“Where love exists, there is no question of high or low. Such distinctions arise only where love is absent. However, where true love exists, all differences vanish. In worldly matters, some people are called kings, but when they fall in love with a poor and unassuming woman, they elevate her to the status of a queen, making her ruler over nobles and elites. Similarly, when a person fosters love for Allah in their heart and loses themselves in His love, Allah erases the distinction between Creator and creation and unites with them.
“So, turn to Allah with love. Love is not merely standing up and offering prayers; rather, love is when your prayers are infused with passion. Love is when your recitation of the Quran is filled with love, and your fasting is driven by love. Among you, not just dozens but hundreds have experienced Allah’s presence, seen visions, and received revelations. They achieved this status because they approached Allah with hearts overflowing with love, and Allah met them. In contrast, those who approach with a philosophical mindset return empty-handed.
“Where philosophical reasoning dominates, questions of status persist on who is greater and who is lesser. But where love prevails, such distinctions no longer matter. Thus, anyone who approaches Allah with a philosophical outlook will find the hierarchy of ranks intact. However, those who approach with the color of love will be granted Allah despite Him being the Creator and Master.” (Khutbat-e-Mahmood, 6 December
So, the question is, what can we do now that we no longer live in the era of a prophet of God? The answer is that we have Khilafat, which is a reflection of prophethood. There are countless people today who follow the Khalifa simply because they are desperately searching for someone who can lead them to a living relationship with their Allah. They recognised the truth of the Khalifa by the shining of Divine love on his face, and they fell in love with him. Such people gather around the Khalifa of Allah because they have a temperament of love. They form a unique group of believers not seen anywhere else in the world today. We should try to be one of these people. They are a reflection of the Sahaba, and they end up being loved by Allah.
If we want to be like the Companionsra, and if we want to find Allah, we have to leave behind our philosophical approach when searching for Allah the Almighty. We have to learn to love Allah unconditionally from our hearts. Our relationship with Allah should be a love story.
Hazrat Musleh-e-Maudra said:
“As long as philosophical thoughts dominate you, you will not achieve success. Philosophical arguments are only for taking one out of disbelief, but belief requires passion and love.” (Allah ta’ala ke raastay mein takaleef, Anwar-ul-Ulum, Vol. 13, p. 12)
“In short, religion is the name of love. If there is no love, then philosophical thoughts cannot console us. It is not the mind that silences us or gives us peace, but the heart.” (Ibid., p. 5)
“So increase your love, create a burning passion and pain in your heart. This is my first advice, this is my middle advice, and this is my final advice.” (Ibid., p. 12)
A few days in Istanbul (and a few centuries through the Ottoman caliphate)
Asif M Basit Ahmadiyya Archive & Research Centre
If a friend calls you and asks: “I’m in a city where everywhere I look, I see multiple mosque domes and minarets. Guess where I am?” You should immediately know that your friend is calling you from Istanbul.
This is the sight that greets your eyes when you arrive at Istanbul and exit the airport. Whichever direction you look, you’ll see multiple mosques with distinctive domes and pointed minarets. Some near, some far. You’ll ask the taxi driver about each mosque: “Is this the Blue Mosque?” And each time he’ll smile, as if amused by your innocence, and reply: “No, no. This is certainly not the Blue Mosque. That one is much larger.” And your eagerness to see this mosque will only grow; if this mosque isn’t large, how magnificent must the truly large one be?
Then you’ll travel through the streets, cross bridges, and reach your accommodation at a hotel. The Blue Mosque might not usually be visible, for it is located in the old part of Istanbul – the original Istanbul; in the area which was once Constantinople, the prized capital of the Roman Empire, which contracted eastward to become the Byzantine Empire.
So this realisation takes the newcomer to Istanbul into strange feelings – that they are in a city which was once the apple of the world’s eye. Rather, a star in the sky of civilisation, culture, industry and craftsmanship. A star that many tried to pluck from the sky and bring within their grasp, but failed. Then Islam emerged, along with the heavenly news of “the victory of Rome.” And Muslims began to cherish this dream.
For eight centuries, Muslims lived with the aspiration to conquer Constantinople, the Roman Empire. The Islamic empire, through various phases, launched multiple campaigns for this purpose, but only to always fail. Finally, in 1453, the Ottoman Sultan Mehmed II conquered Constantinople. Thus, this star in the Muslim eye was brought into the lap of a Muslim empire, making the Ottoman Empire the apple of Muslims’ eyes.
Ottoman sultans began using the title of caliph later, but perhaps this was the moment, upon fulfilling the Prophet’ssa prophecy, when the dream of donning the mantle of caliphate was first envisioned. The prophecy stated that whoever conquered Constantinople would not be an ordinary commander, but a glorious one. However, we won’t delve into the actual reality of this prophecy and the interpretations of “the victory of Rome” here.
For now, we are in Istanbul, and we’ll feel the cultural and civilizational spirit pulsating in this city’s body. In 1517, when Sultan Selim I conquered the Mamlukcontrolled Egypt and erased the remnants of the Abbasid caliphate to establish Ottoman rule over Mecca and Medina, he felt justified in claiming the crown of caliphate for
himself and his successors.
It’s not as if the rest of the Muslim world accepted the Ottomans as their caliphs, as every other king in the Muslim world was dreaming of being seen as such. But then the Ottomans were fierce warriors, too. They continued expanding their dominion, and thus the Ottoman Empire emerged as a magnificent empire. Eventually, no other claimant to the caliphate remained, for who else could produce such an empire?
The concept of caliphate had been tied to the notion of empire so emphatically that empire and state had become the proof of a caliph’s legitimacy. On top of that, what other Muslim king was also the governor of the Haramain – the two holy sanctuaries of Mecca and Medina?
Those days are long gone when people would travel to a country and then depict its famous sites and attractions in travelogues. They would share facts like a certain minaret is so many meters tall and a dome’s diameter is so much. But now, even if you visit these places and try to share such facts in a gathering of family and friends, your audience will tell you things you didn’t know. In fact, you probably wouldn’t have seen these places from the angles that some young person in your audience will immediately show you in 4K quality on their phone. And instead of you, who returned from travel, being the centre of attention, everyone will gather around that young person’s phone while you sit aside silently sipping on your tea (in embarrassment).
Every Muslim who travelled from anywhere in the world to perform Hajj or Umrah in the Haramain entered by the grace of the Ottoman Empire. This distinction gave the Ottoman Empire a prestige that no other Muslim government possessed.
When Constantinople was conquered from the Romans, Sultan Mehmed, who was thus called Mehmed the Conqueror, entered the heart of this empire – the majestic cathedral known as Hagia Sophia. This was his real celebration of victory, that the church, which was the standard-bearer of Roman (and Christian) imperial glory, was now under Muslim control. This cathedral was immediately converted into a mosque.
From here, this warrior nation began to present and bolster its Islamic identity. Ottoman sultans built mosques everywhere. A decree was issued to build one mosque for every thousand people in Istanbul. Each sultan built a special mosque that was attributed to him and named after him.
How deeply the conquest of Hagia Sophia impressed the hearts and minds of Ottoman sultans is evident from the architectural style of mosques in Istanbul: a large semicircular dome with smaller domes surrounding it. Since something had to be done to fashion Hagia Sophia as a mosque, minarets were erected around it. Thus, every mosque built during the Ottoman era, besides having domes, was identified by minarets that were similar to those of Hagia Sophia, pointed and tall.
So why should we invite such humiliation by stating such facts? Yes, feelings are personal, so let’s just talk about them.
This is the scenery – a landscape filled with mosques, or rather, the background of the scenery. Because against this background, the game of life going on in Istanbul is completely Western. Lifestyle, clothing and social trends all follow Western patterns. It is not for nothing that the European Union has embraced Turkey.
So Istanbul’s landscape is formed by countless mosques in the background and Western civilisation at play in the foreground. But just as when you focus on something with a camera lens, the rest of the things become relatively blurry, similarly, when walking through the ancient, beautiful cobbled streets of Istanbul’s old city (which was once Constantinople), the foreground comes into focus and the background becomes somewhat blurred.
But if you belong to a community whose backbone is Khilafat, and you are aware of the importance of caliphate, then your focus automatically stays fixed on Istanbul’s background. The glitter of Western civilisation, tourists’ colourful outfits, their laughter and excitement, all will recede into the background, and the history of this city connected to a so-called caliphate will stand right before your eyes: the history of the Ottoman Empire. Its rise. Its fall. The causes of that fall. Everything. But this is just a brief column, not a research article, so we won’t
go deep into all of that.
And if you’ve come to Istanbul specifically to study Ottoman Empire documents, and you sit with your head in these old, mouldy papers from morning until afternoon, then from afternoon until night, you become unable to see any other colour of Istanbul. The city’s history weighs on your heart and mind, and even while being a tourist yourself, and with tourists all around, you slip into some other world.
What was there to look for in historical documents, and what was found is a story for another time, which will soon reach you through the pages of Al Hakam. Here is just a very brief account of those afternoons spent outside the official records in the old city of Istanbul.
The first day, I left the Ottoman Archives and took a taxi to my hotel. After resting for a while, I reached Sultanahmet, the central square of the old city, just a few steps from the hotel. This is where Hagia Sophia and the Blue Mosque stood tall, and flocks of tourists stood overawed at any given time of the day or night. But if your mind is caught up in the city’s magnificent history, then above the heads of this crowd, you find a strange feeling spread like a layer of mist above a field of crops.
The voices of tourists talking and chattering remain below, and your imagination takes off and transcends through the misty layer; emerging from it is where you see traces of the cathedral in this mosque called Hagia Sophia.
Inside, the names of Allah, Muhammadsa, and the four Rightly Guided Caliphs are displayed in calligraphy on huge boards – an attempt to give the building the character of a mosque. The carpet has patterns of Islamic art for the same reason. And then you notice something strange – large, white sheets stretched in certain places in the dome.
Humans are curious by nature anyway, and if you are a tourist, this curiosity increases even more; and if, as a tourist, you happen to have paid for entry, you consider this curiosity your right. You want to see behind these sheets out of this justified curiosity, and by changing your angle, you can see what is trying to be concealed behind the asymmetrically stretched sheets in the dome of Hagia Sophia.
What you see are images of Jesus, son of Mary, and Mary, mother of Jesus, which Roman artists had engraved in the domes of Hagia Sophia. This church is approximately as old as the Holy Prophetsa, a few years older even, because it was built between 532 and 537 CE.
This was the heyday of the Byzantine Empire. They left a trophy wherever they went, mostly in the form of majestic churches or some other form of breathtaking architecture. Byzantine emperors stood as flagbearers of Christianity, ruling through divine right, and wherever they went, a magnificent church was the first mark they would erect in every land they ruled. The Aksumite Empire, or Abyssinia, was also a Christian empire that ran under the
patronage of the Byzantine Empire.
When the southern Arabian region, present-day Yemen, came under Aksumite control, the viceroy of the Aksumite emperor, Abraha, established there a large cathedral. But since the Ka‘bah in Mecca remained the centre of pilgrimage, Abraha planned to demolish the Ka‘bah and establish the supremacy of his church. This happened around the same time when Hagia Sophia came into existence – about forty years later, in 570. How that attack failed, we won’t go into detail here.
We’ll just mention that while a great church like Hagia Sophia was coming into existence on one side of Arabia, the great church of Sana’a was being established in the south of the Arabian Peninsula. And in the same era, Prophet Muhammadsa was born –as poison spread, God also sent the antidote.
The Blue Mosque is located directly opposite the Hagia Sophia. Its real name is Sultanahmet Mosque, named as the namesake of the Ottoman Sultan Ahmed II. This mosque didn’t appear blue during the day or at night. Rather, as night fell on the city, the mosque was illuminated with a flood of red light from all around. It was only upon entering that I realised all the decorations inside were turquoise in colour, which, in English, is called “turquoise,” meaning Turkish blue.
Whether you travel in the clouds of history above the crowd of tourists, the crowd of tourists always wins and dominates the scene. I wanted to detach myself from these tourist attractions. Those times are also gone when photographers would roam such places and take your picture outside these locations to sell to you. Now, every hand has a camera and every person is a photographer. So in this mosque, hands raised in prayer might not stand out as much as those stretched out for securing been-there-done-it selfies.
I too quickly took a selfie or two, but my real destination was the tomb of Sultan Abdul Hamid II – that same Sultan Abdul Hamid during whose reign the legs of the Ottoman Empire’s throne were trembling. Western influence had gained strength, and a wave of awakening was taking Turkey in its fold. The movements against monarchical systems in Europe had also touched young and progressive minds in Turkey and were gaining momentum. They also declared aversion to monarchy, even if it was in the name of an Islamic caliphate.
Just as the West declared aversion to Christianity to eliminate monarchy, Turkey’s new generation too was ready to abandon monarchy, even at the cost of Islam.
Sultan Abdul Hamid II sent his agents to the Muslim world to mobilise Muslims in favour of the Ottoman Empire, in the name of saving the only Islamic caliphate. These agents went to various Muslim countries and cities and became busy in this effort.
One such agent, named Husseyn Kami, a confidante of the sultan, was active in the northern regions of India. He would meet influential Muslim leaders and encourage them to ally with the Ottoman caliphate. During this journey, he also reached Qadian and met the founder of the Ahmadiyya Community, Hazrat Mirza Ghulam Ahmadas of Qadian.
In this meeting, the Promised Messiahas clearly told him that he and his community
were believers in the heavenly kingdom. And forming worldly alliances with any king was not in the nature of this community. He also told him that the days of the Ottoman Empire were over. Go and tell your sultan!
Husseyn Kami, unsuccessful and disappointed, went to Karachi, where he was posted at the Ottoman consulate and wrote a report to the sultan.
I wanted to visit Abdul Hamid II’s mausoleum because, through him, a sign was manifested. After that, the Ottoman Empire never recovered, and the people of his own country virtually deposed Sultan Abdul Hamid II. The sultans who came after him were symbolic kings and caliphs in name only. And then, eventually, the story of the Ottoman caliphate came to its end forever.
When this story was about to end, the founder of the community was no longer present as he had passed away in 1908. His son and caliph, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, then head of the Ahmadiyya community, was committed to the welfare of the Muslim ummah. He advised the Muslim world that while Ahmadis also wished to save the Ottoman Empire for being a Muslim empire, movements launched in the name of a caliphate would not be effective because this was not the caliphate of the Holy Prophetsa of Islam. He further advised that if movements to save this worldly empire run in the name of the Prophet’ssa caliphate, they will certainly fail.
Time proved that this is exactly what happened. But these prophecies mentioned above were actually prophecies stated by the Holy Prophetsa. Constantinople was to be conquered by Muslims. However, the Ottoman conquest of it was not to be the final conquest promised; that part of the prophecy is yet to be fulfilled.
Then, regarding his own caliphate, the Holy Prophetsa prophesied that caliphate on the method of prophethood would remain for some time; then it would transform into kingship; then there would be cruel monarchies; then these eras too would pass. And then, he said, that caliphate on the pattern of prophethood would be established once again.
Thus, the last so-called caliphate of kingship and monarchy was the Ottoman Empire. With it ended the era of caliphates associated with state and empire. Now was the time for the caliphate on the pattern of prophethood to be established.
The Ottoman Empire was in decline when the Ahmadiyya caliphate was established in 1908. The Ahmadiyya caliphate had no worldly state and no earthly empire. It only bore the torch of spirituality. Ahmadiyya caliphate rose with the claim that it stood for the original message of the early Meccan period of Islam – the message of the Holy Prophetsa of Islam. It claimed to be a revival of the final message of the Hajjatul-Wida – the Holy Prophet’ssa final message to the Muslim ummah before his death.
Ever since the fall of the Ottoman Empire, there has been no claimant to the office of caliphate but the Ahmadiyya, save one that appeared by way of violence and withered away in the same way within a period of three years.
opinion Healing the wounds of war through Khilafat-e-Ahmadiyya
As a child who survived the Bosnian War, I carry memories of trauma, displacement, and the deep wounds of hatred that were sown during a time of immense suffering. I arrived in the United States with a broken heart, haunted by the past and unsure of my future. However, through the mercy of Allah and the light of Ahmadiyyat, I found healing. My journey from war-torn Bosnia to the spiritual sanctuary of Khilafat has been one of transformation – from pain to peace, from hate to hope.
I was only eight years old when my childhood ended. In the peaceful village of eastern Bosnia where I lived, spring usually meant freedom, the end of the school year, and the start of long, carefree summer days spent with family, animals, and nature in the mountains. But in May of that year, everything changed. War erupted, and in an instant, my world turned to ashes. My village was burned, and our neighbours, many of whom had been our teachers and local leaders,turned against us. Fear moved in, and innocence moved out. From that moment forward, life became a constant search for safety.
For four years, we were displaced again and again, moving from one so-called “safe zone” to another. I was often separated from my father for months, enduring a
nine-month separation once, which felt unbearable. My education was interrupted, friendships scattered, and the trauma, though silent, was deeply engraved into my being. Even when the war officially ended, peace felt like a word spoken too soon. The outside world may have moved on, but I, like so many others, carried the invisible scars of war. I had lost trust, stability, and, worst of all, I had started losing my ability to hope.
Yet through all of this, there was one refuge that never betrayed me: the mosque. No matter where we fled, the masjid remained a place of calm and grounding. As a child, I sought Allah’s mercy there. During the war, I returned again and again, clinging to my faith like a raft in stormy waters. However, even in the mosque, something felt missing. The walls and sanctity of the mosque always reminded me that I was in the house of Allah, a place of security and mercy. Yet, the interpretations of Islamic teachings I heard from Imams often seemed filtered through politics or culture. Their messages felt rigid and, at times, devoid of the compassion and mercy I found in the Holy Quran.
I couldn’t articulate it back then, but I sensed that the teachings of the Quran were deeper than what I was hearing. I kept searching, hoping, and waiting.
Eventually, after the war, my family moved to Sarajevo. In 2000, we made the
Safeta Cerimovic USA
painful but necessary decision to immigrate to the United States. My youngest sister needed medical care, and the post-war Bosnian economy offered little hope. I was a teenager when we arrived in America, but instead of finding relief, I was plunged into a different kind of shock.
Everything was unfamiliar: the language, the people, and the schools. I was dropped into an American high school where I couldn’t understand a word, couldn’t relate to anyone, and felt utterly alone. In that loneliness, an old darkness returned: resentment.
All my suffering and trauma resurfaced, and in my heart, I began to associate it with those who practiced a different faith. The scars of war turned into blame. My heart ached, and the confusion of migration only intensified my inner conflict. Why was I in this distant land? I blamed those who had forced me to leave my village, feeling the deep injustice of being uprooted and placed in a land so far from everything I had ever known.
Then, something changed. I became more regular in my prayers than ever before. A few weeks after our arrival, my older brother’s friend, someone he had gone to high school with back in Bosnia, visited us. He had already been in America for a year and helped us navigate our new reality.
What struck me most weren’t his language skills or advice; it was his faith. He prayed and spoke about Islam with such conviction and love. He said something that stunned us: “The Promised Messiah, the Imam Mahdi, has already come.” Although I felt a little puzzled by some of the things he told us, due to not knowing this kind of interpretation of Islam, I became deeply curious and asked for books. At that time, only two had been translated into Bosnian. I devoured them. They felt like water in a desert. For the first time, I felt like I was beginning to understand the Islam of the Holy Prophet Muhammadsa, not the Islam I had grown up with, shaped by cultural rigidity and trauma, but one rooted in mercy, justice, and universal love.
I studied more deeply by reading the Bosnian translation of the Holy Quran, cross-referencing verses, and exploring commentary. Through the teachings of the Promised Messiahas, Islam opened up to me like a flower in bloom. Verses I had known for years began to shine with new light:
“Repel [evil] with that which is best. And lo, he between whom and thyself was enmity will become as though he were a warm friend.” (Surah Ha Mim as-Sajdah, Ch.41: V.35)
“And We have sent thee not but as a mercy for all peoples.” (Surah al-Anbiya, Ch.21: V.108)
Abdullahra ibn ‘Amr reported that the Messengersa of Allah said, “The merciful are shown mercy by Ar-Rahman. Be merciful on the earth, and you will be shown mercy from Who is above the heavens. The womb is named after Ar-Rahman, so whoever connects it, Allah connects him, and whoever severs it, Allah severs him.”
(Jami’ at-Tirmidhi, Kitab al-birri wal-silati ‘an rasulillahi sallalahu alayhi wa sallam, Hadith 1924)
Growing up, I often heard many verses and hadith shared by Imams in my local mosques. However, the emphasis was frequently on applying these values
It was in the words of Hazrat Khalifatul Masih IVrh that I felt something shift inside me, as if he were speaking directly to the fractured places in my soul
primarily within the Muslim community, toward fellow believers.
While kindness toward Muslims is important, the verses themselves convey a much broader message. They are not limited to Muslims alone; they articulate a universal ethic, a mercy and goodness that should extend to all people. The harsh interpretations I had once encountered melted away in the warmth of these truths. I came to realise that kindness, forgiveness, and love are not signs of weakness; they are signs of divine strength.
It wasn’t until I began reading the writings of the Promised Messiahas, who was the most humble and sincere servant of the Holy Prophet Muhammadsa, that I truly began to understand this. His explanations not only echoed these teachings but also embodied them.
The Promised Messiahas reminded us:
“Exert all your power to spread the Oneness of God on earth. Show mercy to His servants and do not wrong them by your tongue or your hand or by any other means, and strive for the welfare of God’s creation. Behave not arrogantly towards anyone even if he is your subordinate, and revile not anyone even if he should revile you. Become humble, tolerant, well-intentioned and compassionate towards God’s creation so that you may be accepted by God.
There are many who show meekness, but they are wolves from within. There are many who outwardly appear clean, but from within they are serpents. You, therefore, cannot be accepted by God unless you are the same inside and out.” (Noah’s Ark [Kashti-e-Nuh], pp. 19-20)
And then, I learned about Khilafat.
For most of my life, I carried wounds I couldn’t name, the pain of being forced to leave my village, the heartbreak of leaving my country, and the weight of memories
Although Ahmadiyyat healed the wounds of war and helped me move forward in my life, embracing this faith also meant distancing myself from many things that were once dear to me. In those first five or six years, I struggled. I was young, and it was difficult to understand how a few who belonged to such a beautiful Jamaat could sometimes act in ways so different from the teachings in our books.
Now, looking back 25 years later, I realise that I had placed people on an unrealistically high pedestal. The internal conflict of loving Ahmadiyyat while feeling lost within the community was finally resolved the moment I met Hazrat Khalifatul Masih Vaa
I never had the honour of meeting Hazrat Khalifatul Masih IVrh, but in 2008, I was blessed to meet Hazrat Khalifatul Masih Vaa for the first time. At that time, I was going through an intense inner struggle to find my place, let go of what I had lost, and hold on to what I had gained.
Knowing that our Khalifa has a packed schedule and that private audiences are brief, I asked my husband to let me speak, as I wanted the opportunity to ask Huzooraa the questions that had troubled my heart for so long.
We waited for five or six hours. I remember watching people go in and out of Huzoor’saa office, coming out smiling or with tears in their eyes. It was a beautiful experience. Finally, it was our turn.
no child should have to bear. I searched for peace, belonging, and a reason behind the suffering, as well as the strength to forgive.
Through the Khulafa-e-Ahmadiyyat, I found something I never expected: healing. The message of Islam was not just preserved through them; it was lived. The Khulafa did not merely preach about the mercy of the Holy Prophet Muhammadsa; they embodied it. As I read and listened to their sermons, books and guidance to the Jamaat, I repeatedly encountered the same truth: that Islam, at its heart, is a faith of peace, compassion, and service to all of humanity.
It was in the words of Hazrat Khalifatul Masih IVrh that I felt something shift inside me, as if he were speaking directly to the fractured places in my soul:
“We are linked with God, and the whole world is our homeland. We have been created for the sake of good. Our message is Unite in goodness and righteousness. We should help one another to promote those qualities.” (Opening address, Jalsa Salana UK, 31 July 1992 – The Unity of God)
These words, along with similar messages from all the Khulafa-e-Ahmadiyyat, didn’t just comfort me; they healed me with the mercy of Allah. They restored my sense of identity, not as a refugee or a victim, but as a servant of God with a purpose greater than pain: to spread the message of Islam, to spread love, foster peace, and unite hearts.
Being a convert comes with its own kind of trauma, especially when you lack a supportive environment. You may lose friendships, family ties, and the sense of belonging you once had. In that vulnerable state, it becomes easy to feel hurt, disappointed, or discouraged, even by small things. Sometimes, observing fellow Ahmadis and realising how some fall short of the beautiful teachings of Ahmadiyyat, witnessing this can wound you deeply.
I had heard many Ahmadis describe what it felt like to meet the Khalifa, but no description could have prepared me. The moment you enter, your heart finds peace. Huzoor’saa face might appear physically tired, but his presence, his nur [divine light], and the atmosphere envelop you completely.
As for my questions… they were never asked.
In those precious two or three minutes, I could only cry. I didn’t say much except for silent gratitude for being in his presence. My six-year-old son ended up doing most of the talking. Huzooraa, with his gentle voice, asked me more than once, “Are you okay?” He even looked at my husband and asked him to confirm if I was okay. When he saw my husband tear up and remain quiet, my son captured Huzooraa full attention, and they communicated.
That was all, no lectures, no answers. Just that. And somehow, it was everything. In that brief moment, Allah released the tension in my heart. He lifted the sadness, bitterness, and confusion. Once again, I was healed, not with words, but through the silent mercy that flows through Khilafat.
Today, I no longer define myself by what I lost, but by what I’ve found: a faith that taught me to forgive, a community that gave me purpose, and a spiritual leader whose prayers continue to uplift millions, including me. The trauma of war shaped my early years, but it did not define my future. Through Ahmadiyyat and the guidance of Khilafat, I discovered not just who I am, but who I am meant to be: a servant of God, a voice of hope and peace, and a follower of a divine mission.
In the presence of Hazrat Khalifatul Masihaa, I found what I had been searching for all my life, not answers, but peace; not explanations, but healing. Through this connection, I learned how to let go of hatred and embrace love.
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
2 May 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
The Battle of Mu’tah was being discussed. Further details in relation to this [battle] are as follows. When the Holy Prophetsa bid farewell to Hazrat Abdullah bin Rawahahra, he said to the Holy Prophetsa, “O Messengersa of Allah! Instruct me to do something, which I should remember as an order from you.” The Holy Prophetsa said, “Tomorrow, you are going to a place where they do not prostrate much. You should prostrate there in great abundance.”
This is an extraordinary piece of advice. Nowadays, the same is applicable in the countries we are living in as well; people have forgotten Allah the Almighty. Presently, and during this era, Ahmadis should pay great attention towards their worship. Following this, he said, “O Messengersa of Allah! Give me further guidance.” The Holy Prophetsa replied, “Remember Allah the Almighty. He will be your Helper in whichever matter you will seek Him to be your Helper.” The remembrance of Allah is of great importance. When Hazrat Abdullahra was about to depart, he turned around and said, “O Messengersa of Allah! Allah is odd in number and He loves what is odd in number.” Upon this, the Holy Prophetsa said, “O Ibn Rawahah! Are you going to keep asking questions? This is sufficient. If you are in a state of despair and have wronged ten individuals, then do not desist from doing good to even one individual.” In other words, even after committing so many wrongdoings, if you perform a good deed for the sake of Allah the Almighty and have the fear of Allah the Almighty in your heart, then Allah the Almighty is Most Forgiving. Thus, Allah the Almighty forgives those who perform virtuous deeds. His mercy is extremely vast. You should always try your best to perform virtuous deeds and to abstain from evils. It should not be such that you first commit ten wrongdoings and then say that I performed one virtue. On the contrary! An individual who truly repents after committing evils, tries to abstain from committing further evil deeds and performs virtuous deeds in order to acquire the blessings of Allah the Almighty.
In any case, when the Holy Prophetsa told him not to desist from performing even one virtuous deed, Hazrat Abdullah bin Rawahahra replied, “O Messengersa of Allah! I will not ask you any further questions.” (Subul al-Huda wa al-Rashad, Vol. 6, Dar AlKotob Al-Ilmiyah, Beirut, pp. 146-147)
People bade farewell to the leaders appointed by the Holy Prophetsa. When they bade farewell to Hazrat Abdullah bin Rawahahra, he started crying. The Companions asked as to what was making him cry. He replied, “By Allah! I neither love the world, nor you. I heard the Holy Prophetsa
recite this verse, which mentions the fire:
“‘And there is not one of you but will come to it. This is a fixed decree with thy Lord.’ [19:72]” He further said, “Such are the events that are going to transpire and I do not know what my condition will be when I return.” Upon this, the Muslims said, “May Allah be with you and may He remove it [the evils] from all of you and may you return to us in a righteous state.” (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 145)
Those who bade them farewell prayed for all of them. He was fearful of this fact. Otherwise, in relation to a believer, Allah the Almighty has said that he will not enter hell. Here, the meaning is that at times, believers experience a form of hell in this world as well, due to the suffering caused to them by the disbelievers. However, the hell after death is far removed from them. Having understood this, the Companions said that may Allah the Almighty remove this worldly suffering from you as well and may you return to us in a righteous state. May the blessings of Allah the Almighty be with you.
It is written that Hazrat Abdullah bin Rawahahra departed from Medina after offering the Friday prayer. Hazrat Ibn Abbasra narrates that the Holy Prophetsa sent Companions on an expedition towards Mu’tah, among whom was Hazrat Abdullah bin Rawahahra. On this Friday, the rest of the Companions had already departed, but Hazrat Abdullah bin Rawahahra said that he would stay behind to offer the Friday prayer with the Holy Prophetsa and then join the group. While he was offering prayer with the Holy Prophetsa, the Holy Prophetsa looked at him and asked, “What prevented you from going with your Companions?” He submitted, “I wished to offer the Friday prayer with you and then join them.” The Holy Prophetsa said, “Even if you were to spend all that is in the earth, you could not attain the blessings of those who have already departed.” (Sunan at-Tirmidhi, Abwab-ulJumuah, Hadith 527)
That is, once the Holy Prophetsa had dispatched the expedition, he was dutybound to go with them as opposed to stay behind to offer the Friday prayer.
We find mention of the first time that Hazrat Khalid bin Walidra participated in battle alongside the Muslims. Hazrat Khalid bin Walidra was a renowned warrior. At that time, he was just an ordinary soldier in the army. When the Holy Prophetsa assembled the expedition; only three months had passed since Hazrat Khalidra had entered Islam. (Ghazwah Mu’tah, Allamah Muhammad Bashmil Nafis Academy, Karachi, p. 273)
When the Muslims had advanced a short distance from Medina, news of their movement reached the enemy, and they began preparing for combat. It seemed that the hypocrites of Medina and the Jews spread the news of the gathering of the Muslim army and their advance toward Syria, so that the Christians who were preparing to engage them could make defensive arrangements.
Shurahbil bin Amr was the Roman governor of the southern regions of Syria, adjacent to the Arabian Peninsula. He received intelligence from Roman spies in Medina about the Muslim army’s march. He sent a man to inform the Romans that the Muslims were marching toward Syria and began gathering an army in southern Syria from among the tribes allied with the Romans. At this time, he also sent his brother along with some men as an advance party to gather information about the Muslim army for him. (Ghazwah Mu’tah, Allamah Muhammad Bashmil, Nafis Academy, Karachi, pp. 277-278)
It is also written that Shurahbil bin Amr managed to raise an army of more than 100,000. When the Muslims reached Wadi al-Qura, Shurahbil sent his brother Sudus with fifty disbelievers to confront them. They fought the Muslims. Sudus’ men were defeated and he himself was killed. The Muslims then advanced further and reached the Syrian region of Ma‘an, which lies before Mu’tah. There, the Companions learned of the gathering and vast numbers of the enemy forces, and were informed that Heraclius had come to the area of Ma’ab in Balqa with 100,000 Roman soldiers, and that an additional 100,000 Arabs from various tribes had joined him.
Allamah Zurqani writes that it is possible this force of 100,000 was the same army that Shurahbil had gathered. The Muslims remained in Ma‘an for two nights, reflecting and deliberating over the situation. Some suggested that they should write to the Holy Prophetsa to inform him of everything, so that he could either send reinforcements to help them, or issue a different instruction that they would act upon. Hazrat Abdullah bin Rawahahra encouraged them to press forward and said, “O my people, I swear by Allah, the very thing you now dislike is what you came out seeking. You set out with the desire for martyrdom. We do not fight the enemy based on our numbers or strength (our jihad is not determined by our numbers or strength), but rather we fight the enemy for the sake of this true religion, with which God Almighty has honoured us. Advance, for one of two good outcomes awaits you –either victory or martyrdom. Neither of these is a bad station.” The Companions replied, “By God, Ibn Rawahahra has spoken the
truth.” The Companions marched forward. When they reached Tukhoom al-Balqa, they encountered the armies of Heraclius, which were comprised of both Romans and Arabs. This town was one of a collection of towns of Balqa, known as Masharif. As the enemy drew near, the Muslims withdrew toward the settlement known as Mu’tah. It was there that the battle between truth and falsehood took place. The Muslims prepared [for battle] against the disbelievers.
Hazrat Abu Hurairahra participated in this campaign. He narrates that “when the enemy approached, we had never before seen such a large force, and such excellent preparations of weapons, horses, silk, brocade, and gold. My eyes were dazzled. Hazrat Thabit bin Arqamra said (asking me), ‘Abu Hurairah, do you see a large army?’ I replied, ‘Yes.’ Thabitra said, ‘You did not take part in the Battle of Badr with us. We did not triumph because of numbers.’”
Ibn Ishaq records that the Muslims made preparations against the polytheists, appointing commanders to oversee the right and left wings of their army. Regarding the martyrdom of Hazrat Zaidra, it is narrated that fierce fighting broke out. Hazrat Zaid bin Harithahra courageously fought with the banner of the Holy Prophetsa until he attained martyrdom from enemy spears.
Subsequently, Hazrat Ja‘farra took hold of the Islamic banner and continued the fight. When combat impeded him, he dismounted from his horse, Shuqra, severed its legs, and persisted in battle until he was martyred. Hazrat Ja‘farra was the first Muslim to sever his horse’s legs in the path of Allah. A man from the tribe of Banu Murrah bin Auf, who participated in the Battle of Mu’tah, said, “It is as if I can still see Ja‘far dismounting from his horse Shuqra, cutting its legs, and fighting until he was martyred, all the while reciting:
“That is, ‘O, how delightful is Paradise and its closeness! Pure and cool is its drink. Rome, O Rome, your punishment draws near; Disbelievers whose lineage is distant. It is upon me to strike them when I come upon them.’”
In another account, Hazrat Abu Amirra narrates that Hazrat Ja‘farra armed himself with weapons and charged the enemy. Fearing he might become overwhelmed, he discarded his weapons, launched himself fiercely against the enemy, and fought bravely with his spear until he embraced martyrdom. Ibn Hisham narrates that Hazrat Ja‘far
bin Abu Talibra held the banner in his right hand until it was cut off. He then grasped it with his left hand, which was also severed. He then pressed the banner against his chest with his elbows until he was martyred. At the time, he was 33 years old. In compensation for his arms, Allah the Almighty granted him two wings, allowing him to fly freely in Paradise. It is also said that a Roman soldier struck him, splitting him into two.
Imam Bukhari and Imam Bayhaqi narrate from Hazrat Abdullah bin Umarra, who said, “I participated in this battle. When we searched for Hazrat Ja‘farra, we found him among the martyrs. We observed that his body had more than sixty wounds from spears and arrows. Another narration counts fifty wounds from swords and spears, none of which were on his back; all were in front.”
After Hazrat J‘far’sra martyrdom, Hazrat Abdullah bin Rawahahra took up the Islamic banner. As has been mentioned previously about Hazrat Abdullah bin Rawahahra, it is recorded that he advanced on his horse. After Hazrat Ja‘farra, Hazrat Abdullah bin Rawahahra became the commander. He experienced hesitation and slight fear within himself, and then recited the following poetry, the translation of which is:
“O my soul, I have sworn that you shall enter the battlefield, whether willingly or by compulsion. What if people assemble, bows drawn? Do I find you reluctant and hesitant towards Paradise? (In the form of poetic couplets, he expressed) Long have you been at peace with life. You are but a drop dripping from an old waterskin.”
After reciting these lines, he dismounted his horse. Hazrat Ibn Umarra brought him some meat with bones in it, offering it to him that it might strengthen him. It was roasted meat. He was amidst a difficult period during that time. He took a piece of that meat and began to eat when he heard the sounds of people clashing and a battle ensuing. In the midst of the clashing swords, he said to himself, “You are still in this world, indulging in food (and he tossed aside the bone), while men fight with swords.” Immediately discarding the bone, he grabbed his sword, charged forward, and fought bravely until he was martyred. With his martyrdom, the Islamic banner fell. The Muslims and polytheists were completely mixed with one another, and some people withdrew. At this critical juncture, Hazrat Qutbah bin Amirra shouted repeatedly, “O my people! It is better to fight headfirst than to turn your back on battle.” In this way, he tried to motivate the Muslims.
According to one narration, Hazrat Zaidra, Hazrat Ja‘farra, and Hazrat Abdullahra were buried in a single grave.
Hazrat Abu Amirra narrates that upon Hazrat Abdullah bin Rawahah’sra martyrdom, the Muslims suffered severe setbacks. He narrates that he could not find even two Muslims together; they became completely scattered. An Ansari man swiftly retrieved the fallen banner, planted it firmly, and called out, gathering the scattered Muslims toward him. The Muslims regrouped around him once the banner had been retrieved. Once their number had grown, they approached Hazrat Khalid bin Walidra. Hazrat Khalidra initially refused to take the banner, stating the Ansari was more deserving, but the Ansari insisted he had picked it up specifically for him. Nevertheless, under Hazrat Khalid’sra leadership, the Muslims ultimately achieved victory and Allah the Almighty delivered the glad tidings of this triumph to the Holy Prophetsa. The details are as follows:
Hazrat Abu Yusr Ansarira narrates that after Abdullah bin Rawahah’sra martyrdom, he handed the banner to Hazrat Thabit bin Akramra, who then suggested giving it to Hazrat Khalid bin Walidra due to his superior military expertise. Thus, the banner was entrusted to Hazrat Khalid bin Walidra Ibn Ishaq adds that once Hazrat Khalidra assumed command, he protected the people by skilfully reorganising them and retreating to one side. As a result, the enemy, too, withdrew from them and he was successful in ensuring the Muslims’ safety.
According to Ibn Ishaq, this strategic withdrawal constituted a form of victory, given that more than 2,000 Muslims were amidst the Roman forces, i.e., they were deeply entangled with them. The Muslims were only 3,000 in number. Hence, this battle is considered a success as a result of divine help, especially because the enemy had surrounded the Muslims in large numbers, and it was likely that in such circumstances, all the Muslims would be martyred – such was a possibility – yet to suggest this would be against the Holy Prophet’ssa words that Allah the Almighty would grant them victory. In other words, they would be saved. A victory constitutes many different aspects.
Most historians conclude that Hazrat Khalidra and his companions fought valiantly until achieving victory. Hazrat Abu Amirra recounts that when Hazrat Khalidra took hold of the banner, he led an attack against the enemy. Owing to Allah the Almighty, the enemy faced a devastating defeat, such as had not been witnessed before. The Muslims were able to fight freely, according to one narration.
There are other narrations that emphasise Hazrat Khalid’sra strategic brilliance in reshaping the battlefield dynamics.
It is written that Hazrat Khalidra rearranged the army at Mu’tah and selected a group of horse riders, instructing them to secretly go south towards the Arabian Peninsula by night behind the Muslim army and set up camp at a place where the Romans would not be able to see them. Hazrat Khalidra instructed them to split up into cavalries and come from behind the Muslim army towards Mu’tah whilst loudly raising slogans and running their horses across dirt paths in order to cause the dirt to rise up. Hazrat Khalid’sra purpose behind these things was for the enemy to think that further reinforcements were coming for the Muslims. Hazrat Ibn Umarra states that Hazrat Khalidra rearranged the army by taking the front of the army to the back and bringing those at the rear to the front. Similarly, he moved the right side of the army to the left, and the left side to the right. Upon seeing this, the enemy was taken aback. They thought that the Muslims had received help as they saw different people before them. They were overawed and were defeated.
Hazrat Anasra relates that the Holy Prophetsa informed people about the martyrdoms of Hazrat Zaidra, Hazrat Ja‘farra and Hazrat Ibn Rawahahra prior to anyone receiving this news. He said, “Zaid took the flag and was martyred. Then Ja‘far took it and he was also martyred. Then Ibn Rawahah took it and was also martyred,” and tears were flowing from his eyes. He said, “The flag was then taken up by a sword from among the swords of Allah, and ultimately Allah granted them victory.” This is a narration from Bukhari.
Hazrat Abu Qatadahra states that the Holy Prophetsa then raised his blessed finger and said, “O Allah, this is a sword
from among Your swords and so help him.” From that day, Hazrat Khalidra was known as Saifullah, meaning the Sword of Allah. According to one narration, this battle lasted for seven days. (Subul al-Huda wa alRashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 147-151; Furhang-e-Sirat, Syed Fazl-ul-Rahman Sahib, p. 279; Sahih alBukhari, Kitab-ul-Maghazi, Hadith 4260 and 4262; Fath-ul-Bari, Ibn Hijr, Vol. 9, Kitabul-Maghazi, Hadith 4262, p. 654; Ghazwah Mu’tah, Allamah Muhammad Bashmil Nafis Academy, Karachi, p. 328; Sharh al-Zurqani ala al-Mawahib al-Ladunyah, Vol. 3, Dar AlKotob Al-Ilmiyah, Beirut, p. 343) Hazrat Musleh-e-Maudra has also mentioned this. He says:
“This was the first Islamic army to set out against the Christians. When this army reached the Syrian border, it learned that Caesar had also arrived along with a hundred thousand Roman soldiers, as well as approximately a hundred thousand soldiers from the Christian tribes of Arabia. Upon this, the Muslims wished to set up camp along the way and inform the Holy Prophetsa so that if he wished, he could send more help or he could inform them of any instructions. When they were consulting, Abdullah bin Rawahahra passionately stood up and said, ‘O people, you set out from your homes to be martyred in the way of God, yet now you are worried about that which you set out to do.’ He said, ‘We have not engaged in battles on account of our numbers, our strength or our abundance. We have fought the enemy for the sake of this faith which, by His grace, God Almighty has sent down for us. If the enemy outnumbers us, then so be it. Ultimately, we will certainly have at least one of two virtues; either we will be victorious, or we will be martyred for the sake of God.’
“Upon hearing this, the people said that Ibn Rawahahra was absolutely right, and the command was given to go forth. As they advanced, the Roman army saw them approaching. The Muslims arranged their ranks in Mu’tah and the battle ensued. Just a short while later, Zaid bin Harithahra, the Muslim commander, was killed. Then, Ja‘far bin Abi Talibra, the Holy Prophet’ssa cousin, took hold of the Muslim army’s flag and assumed command of the army. When he saw the enemy ranks marching forward and that due to being fewer in number, the Muslims could not sustain their pressure, he jumped down from his horse and hamstrung it. This meant that at least he was not prepared to flee from the battlefield. He would welcome death rather than flee. This was an Arab custom. They would hamstring their horses so that, without a rider, the horse would not run about creating havoc among the army ranks. Hence, they would not simply dismount but would also hamstring them. A short while later, his right hand was cut off. Then he held the flag with his left hand. Then, his left hand was cut off, and so he held the flag against his chest with the stumps of his hands and remained standing on the battlefield until he was martyred. Then, in accordance with the instructions of the Holy Prophetsa, Abdullah bin Rawahahra took hold of the flag, and he too was martyred as he fought the enemy. At the time, there was no opportunity for Muslims to consult each other and appoint a leader, and the Muslims were about to leave the battlefield on account of being outnumbered by the enemy. But then, upon being encouraged by someone, Khalid bin Walidra took hold of the flag and continued combating the enemy into the evening.
“On the second day, Khalid bin Walidra
set out to face the enemy with his tired and injured army. He wisely moved the front of the army to the back and brought the rear of the army to the front. He moved the right side of the army to the left, and the left side to the right. They also raised slogans, leading the enemy to believe that they had received reinforcements. Upon this, the enemy retreated, and Khalidra safely returned the Muslim army. The enemy retreated on their own, and the Muslims did not pursue them.” The Muslims were not afraid of them; rather, the enemy moved away on their own and left.
“On the same day, Allah the Almighty informed the Holy Prophetsa of this incident by way of revelation. The Holy Prophetsa made an announcement for everyone to gather in the mosque. When he ascended to the pulpit, tears were flowing from his eyes. He said, ‘O people, let me inform you about the army that went to battle. The army departed from here and stood against the enemy. As the battle commenced, Zaid was killed first. Hence, you should pray for Zaid.’ He said, ‘Then Ja‘far took up the flag and attacked the enemy until he was also martyred. So, you should pray for him. Then Abdullah bin Rawahah took up the flag and fought bravely against the enemy, but he too was eventually martyred. Hence, you should also pray for him. Then Khalid bin Walid took up the flag. I had not appointed him as a commander, but he appointed himself as the commander. However, he is a sword from among the swords of God Almighty.’
“A detailed account has been mentioned of how this happened, initiated by the suggestion of a friend. With the help of Allah the Almighty, he safely led the Muslim army back. Due to the speech delivered on this occasion, the name of Khalidra became renowned among the Muslims as “Saifullah”, i.e., the Sword of Allah.
“As Khalidra had embraced Islam at a relatively later stage, some Companions, albeit in jest or during moments of disagreement, would taunt him. On one such occasion, a disagreement arose between Hazrat Khalidra and Hazrat ‘Abdur Rahman bin ‘Aufra. The latter brought this matter to the attention of the Holy Prophetsa. The Holy Prophetsa stated:
“‘Khalid, why do you cause grief to this person who has been serving the cause of Islam since the days of Badr? Even if you were to spend gold equivalent to Mount Uhud, you could not attain the reward that he has received from Allah.’
At this, Khalidra said, ‘O Messengersa of Allah, they taunt me, and it is then that I respond in this manner.’ The Holy Prophetsa then said:
“‘Do not trouble Khalid. (He consoled him as well.) Verily, he is one of the swords from among the swords of Allah, which He has drawn in order to destroy the disbelievers.’
“This prophecy was fulfilled word for word within a few years. When Khalidra returned with his army, some of the Companions in Medina who had not accompanied the expedition began to refer to the returning army as deserters, implying that they ought to have fought until their last breath rather than returning. However, the Holy Prophetsa stated:
“‘They are not those who flee; rather, they are warriors who repeatedly return to attack the enemy.’
“In this manner, the Holy Prophetsa also prophesied the forthcoming battles in the region of Syria.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 334-336) And Khalidra indeed went on to display
extraordinary military prowess.
On one occasion, while addressing the subject of the reverence and honour afforded to the flag [of a people], Hazrat Musleh-eMaudra stated:
“Nations hold their flags in the highest esteem. At times, they undertake immense sacrifices to seize the flag of the enemy, and similarly, they make great sacrifices to protect their own. This is not considered shirk [associating partners with God]; in fact, just as one would deem it disrespectful for a son to sit above his father. This is because, in symbolic terms, it is showing dishonour to the father – likewise, in the symbolic language of nations, the capture of a flag signifies the trampling of a nation’s honour and dignity. Therefore, nations are willing to lay down their lives rather than allow their banner to fall into enemy hands.”
Accordingly, in Khuddam-ulAhmadiyya, a system has been established whereby khuddam are appointed to ensure the safety and sanctity of the Liwa-eAhmadiyyat [the Flag of Ahmadiyyat].
Hazrat Musleh-e-Maudra writes:
“When the honour of a flag is established within the hearts of a nation’s people, they are unhesitatingly prepared to sacrifice their lives for its protection – because at that point, the matter is not merely of a small piece of cloth or wood, but of the very honour of the nation which is symbolised before them in the shape of a flag.”
He further states:
“I have, on many occasions, explained that even among the Companions of the Holy Prophetsa, we find such examples. In one battle, a Muslim commander held the Islamic flag. In those days, the flags were very simple—a piece of black cloth tied to an ordinary stick. Yet whether it was that simple black cloth or a simple piece of wood, the matter at hand was, in fact, the honour of the nation. At that time, the material wealth of the flag was not brought into consideration; rather, the honour of the nation was in protecting its flag.
In any case, during this battle, the Christians, against whom the battle was being fought, particularly focused their attack on the position where the Muslim flag was held. Hazrat Ja‘farra was carrying the flag during the Battle of Mu’tah. When the enemy attacked, one of his hands was severed. He immediately grasped the flag with his other hand. Observing that the flag still stood, the enemy attacked once more, severing his second hand as well. Despite this, Hazrat Ja‘farra held the flag between his knees (this is also mentioned in the narrations). Since the flag could not be held for long enough between the knees, he thus cried out for someone from among the Muslims to come forward and take hold of the flag. He stated:
“‘O Muslims! Let not the flag of Islam fall!’
“Though it was but a piece of cloth tied to a wooden staff, it was referred to as the ‘Flag of Islam.’ Though it was a flag made of simple cloth, it was nonetheless the flag of Islam; hence, its protection was important. And so, another commander came forward and took hold of it.”
Hazrat Musleh-e-Maudra expressed his view and stated, “I think it was not Hazrat Khalidra but another Companion who stepped forward and took hold of the flag (as it was mentioned earlier), and it was later
given to Hazrat Khalid bin Walidra
“Thus, observe: this was a mere piece of cloth and wood. Islam, in itself, does not assign any significance to such objects. However, insofar as these represent a nation’s honour, Islam does not prohibit [from honouring them]. Thus, he stated that ‘this is the flag of Islam; do not let it fall.’
“The Holy Prophetsa also did not disapprove of what he said. In fact, on certain occasions, he would intentionally emphasise the greatness of such things and would say:
“‘Who will take this flag?’ and so, during certain battles, he stated, ‘I shall hand over this flag to the one who shall uphold its honour.’ During such moments, the Companions would compete with one another to earn the privilege of holding the Islamic flag.”
(Friday Sermon 23 October 1924, Khutbat-eMahmud, Vol. 23, pp. 471-473)
The details of these accounts shall continue to be narrated.
I continually remind for prayers for the general condition of the world. In particular, pray for the current conditions in Pakistan and India. May Allah the Almighty bring an end to the injustices; safeguard the oppressed and grant wisdom to the governments, that instead of advancing towards warfare, they may resolve their matters through peace and reconciliation and also for them to honour the international agreements. Likewise, may Allah the Almighty enable international organisations, even though it is difficult to seek justice from them nowadays, but nevertheless may Allah the Almighty grant them the ability to do this. May He also enable those nations that have mutually good ties of friendship with both sides to play a constructive role in facilitating a resolution between the two nations.
From Pakistan’s side, at least, it is being consistently stated – frequently reiterated by their ministers – that they have no connection whatsoever with the terrorist incident that occurred in Kashmir. They assert that if there are suspicions, then proper investigations should be conducted through United Nations agencies, as ought to be the case, rather than resorting to armed conflict.
The government of India, too, ought to adopt a positive approach in this matter. May Allah the Almighty grant wisdom to both sides. When war breaks out, it results in loss on both sides. It is not only soldiers who die, but innocent civilians and the oppressed also become needless victims of such devastation. This is precisely what we are witnessing in today’s wars. In any case, pray for all those who are being oppressed around the world.
It appears the world stands on the brink of destruction. It is only Allah the Almighty Who can safeguard it from ruin – and that shall only be possible when mankind turns sincerely towards God Almighty. May Allah grant them the ability to do this, and may He also enable us to supplicate as well.
Now, after the Friday sermon, I will lead the funeral prayer [in absentia] of a martyr, Muhammad Asif Sahib, son of Rafiq Ahmad Sahib. He was a resident of Bhulair, in the district of Kasur. Opponents of Ahmadiyyat shot and martyred him on 24 April:
[“Surely, to Allah we belong and to Him shall we return.”]
At the time of his martyrdom, the deceased was 19 years old; he was a young
man. According to the details, on the day of the incident, Muhammad Asif Sahib left on a motorbike with an Ahmadi neighbour, Asnan Ahmad Sahib, at approximately 10:45 pm to buy some household items from a shop outside the village. The village shopkeepers had imposed a boycott and so they had to go outside of the village to buy things. They were approximately 100 metres from home when opponents who were already waiting for them, opened fire on them. The bullet struck Muhammad Asif Sahib’s right shoulder from behind and went straight through, whereas the other khadim, Asnan Ahmad Sahib’s left leg, was hit. Even after the incident, the assailants continued to open fire in order to spread fear and terror. Despite being injured, both our Khuddam showed courage and bravery. They managed to escape from there on the motorcycle, but after travelling some distance, they fell down. They continued to ride their motorcycle.
The police arrived at the scene some time later. During this time, the assailants continued firing rounds, as a result of which they were not able to take them to the hospital immediately. When the police arrived, Asif sahib was taken to the hospital; however, since he had already lost a lot of blood, by the time he arrived at the hospital, Muhammad Asif sahib had embraced martyrdom:
[“Surely, to Allah we belong and to Him shall we return.”]
A report of the incident has been filed with the relevant police station in Phool Nagar, district of Kasur. However, after filing reports, the situation remains the same; they do not take any action. But let us see how the investigation unfolds. Three people have been arrested. By the grace of Allah the Almighty, after undergoing treatment, Asnan Ahmad Sahib, who was shot in the foot, has made a recovery.
For the past three years, the hostilities and opposition in Bhulair, a district of Kasur, have greatly increased. Several baseless lawsuits have been filed against various members of the Jamaat, and many have been made targets of attacks and violence. Quranic verses and the kalima [Islamic declaration of faith] have been scraped off the graves of deceased Ahmadis. In the village, there is a complete boycott [against Ahmadis]. Aside from a ban on buying groceries, etc, from shops, there is also a ban on obtaining water from the water filtration plant. Children are harassed on their way to and from school. These are the conditions prevalent there.
Ahmadiyyat entered the family of the late martyr through his great-grandfather, respected Muhammad Din Sahib, who had the honour of pledging allegiance during the blessed era of Hazrat Khalifatul Masih IIra, when he travelled to Qadian in 1934 on the occasion of Jalsa Salana. The name of the martyr’s grandfather was Muhammad Yaqub Sahib.
The late martyr was the only son of his parents. He had a quiet disposition and was very courageous and brave. He maintained loving and compassionate ties with everyone. He was regular in observing the five daily prayers and was always at the forefront in serving the Jamaat. He took a keen interest in sports competitions organised under the auspices of the Jamaat and had recently secured first position in a district-level
contest. He took full responsibility for the care of his mother, who is a heart patient. His mother said that he was an exceedingly obedient son who never disobeyed her. He was kind and affectionate towards all relatives and close acquaintances.
His sister, Zahida Rafiq, states that her brother was very considerate of everyone. He was a most loving and compassionate brother. He had a strong desire to attain martyrdom, and Allah the Almighty fulfilled that desire. Three days prior to his martyrdom, she had a dream in which her brother had been shot. The following day, she called him to enquire about his well-being. On the day of his martyrdom, she once again called to check on him. He mentioned that he was busy, so the conversation was brief. She further states that he had said they would speak at night, but that conversation never came to fruition, as he was martyred on that same day and met with Allah the Almighty.
She states that due to the dream, she remained extremely worried about her brother. She was in the process of writing a letter to me and had even written in the letter requesting prayers for him. She says that as she reached the sentence, “I saw in a dream that he was shot,” at that very moment, she received the news that her brother had been bestowed the honour of martyrdom.
At the time of his martyrdom, the deceased was serving as a member of the Majlis-e-Amila of Khuddam-ul-Ahmadiyya, District Kasur. He was the Nazim Tahrike-Jadid. He was also blessed with the opportunity to serve as Naib Qaid of Khuddam-ul-Ahmadiyya in the local Jamaat, as well as Nazim Atfal.
Among those he leaves behind are his parents and two sisters.
Nisar Ahmad Sahib, President of the Bhulair Jamaat, says: “The late martyr possessed outstanding qualities and was a person of excellent character. I found him to be a dignified, soft-natured servant of the Jama’at, deeply devoted and obedient to Khilafat. He was regular in his prayers and financial contributions, and exemplary in waqar-e-amal, service to humanity, and security duties – indeed, he excelled in every field and participated actively in Jama’at work. He dutifully served his parents and cared for them in every possible way.”
Tariq Ahmad Sahib, a mu‘allim, says: “The martyr was a young man of exceptional qualities. He did not have a television in his home, but he would regularly listen to the Friday Sermon on his phone, or come to the Mission House and listen to it at my residence. Whenever he was called for any Jamaat duty, he would present himself immediately and would carry out every duty with great responsibility. He was most eager in serving Jamaat guests.”
May Allah the Almighty bestow His forgiveness and mercy upon the noble martyr, elevate his ranks, and grant steadfastness and patience to his family.
The brazenness of those who perpetrate such acts of terrorism and opposition against the Jamaat in Pakistan is growing. May Allah the Almighty swiftly bring about the means for their apprehension.
(Official Urdu transcript published in the Daily Al Fazl International, 23 May 2025, pp. 2-6. Translated by The Review of Religions.)
