Eid al-Adha is synonymous with sacrifice; a commemoration of Prophet Abraham’sas supreme readiness to sacrifice his beloved son for the sake of God. For Ahmadi Muslims, this festival carries profound spiritual lessons. Over a century ago, on 11 April 1900 (the day of Eid al-Adha that year), Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdias, delivered an extraordinary Eid sermon in Qadian that, among other themes, delved deeply into the philosophy of sacrifice.
This sermon, known as Khutbah Ilhamiyyah (“The Revealed Sermon”), was delivered in eloquent Arabic. In fact, that very morning, he had announced receiving a divine revelation: “Deliver an address in Arabic today, you have been bestowed the capacity.” (Tadhkirah [English], India, 2019, p. 456) Accordingly, he stood before roughly 200 congregants after Eid prayer and, without any notes, began to speak in flowing, rhythmic Arabic. Companions present recorded the discourse verbatim as it unfolded, marvelling as “a stream of eloquently structured sentences in the Arabic language began to flow forth in rapid succession.” (“The Revealed Sermon”, www. alislam.org)
This event is cherished in Jamaat history not only for its content but also as a divine sign. The Promised Messiahas later described that experience as utterly beyond his own capacity – “God Almighty knows that a power was given to me from the unseen and such an eloquent address in Arabic was proceeding forth from my mouth extemporaneously that was quite beyond
Hazrat Abdullah bin Amr bin al-Asra narrated, that “Allah’s Messengersa said to me, ‘O ‘Abdullah, do not be like soand-so: he used to stand for the night prayer, but then he gave it up.’”
(Sahih al-Bukhari, Kitab at-tahajjud, Bab ma yukrahu min tarki qiyami l-layli li mun kana yaqumuh, Hadith 1152)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
The unparalleled truth of Hazrat Abu Bakrra
The Holy Prophet, peace and blessings of Allah be upon him, bestowed the title of Siddiq (the Truthful) to Hazrat Abu Bakrra. So Allah the Exalted knows best the countless excellences of Hazrat Abu Bakrra. The Holy Prophetsa also said that the superiority of Hazrat Abu Bakr, may Allah be pleased with him, is owed to a quality that exists in his heart. In truth, the sincerity demonstrated by Abu Bakr, may Allah be pleased with him, is truly matchless. The fact of the matter is that in every era, anyone who desires to develop within themselves the excellences of a Siddiq and be one from among the Truthful must struggle, insofar as is possible, to inculcate within their being the nature and disposition of Abu Bakrra and then pray for this purpose as much as possible. Until a person is covered by the shade of Abu Bakr’s nature and does not take on the hue of his disposition, they cannot attain the excellences of the Truthful.
(Malfuzat [English], Vol. 2, p. 87)
Hadith-e-Rasul
the Holy Prophet Muhammadsa
Constancy in tahajjud
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 6-12 June
6 June
6 June 1935: On this day, Hazrat Maulana Abdur Rahim Dardra launched The Muslim Times from London when he was a missionary there.
To read more about this magazine, see www.ahmadipedia.org
6 June 1994: On this day, Hazrat Khalifatul Masih IVrh emphasised the need for organised research on honey by Ahmadi scholars. Due to its significant benefits, Huzoorrh reiterated this advice on several occasions, such as on 17 October 1995 and 31 March 2000. (Silsila
, Vol. 4, p. 879) On this day, Hazrat Maulvi Ghulam Rasul Rajeki nikah of the youngest daughter of the Promised Messiah Hafeez Begum Abdullah Khan Nawab Muhammad Ali Khan nikah was announced at the Aqsa Mosque in Qadian. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 175)
instance, on this day, rioters forcibly took over an Ahmadiyya mosque in Kohat. In a similar vein, aggressors plundered the home of an Ahmadi resident in Haripur, Hazara. (Al Fazl, 6 March 2003, p. 2)
8 June
8 June 1904: On this day, the Promised Messiahas received the following Arabic revelation:
9 June 2015: On this day, Hazrat Khalifatul Masih Vaa laid the foundation stone for the first Ahmadiyya Muslim Mosque in the German city of Iserlohn. He named it the Baitus Salam Mosque. (‘‘Foundation Stone for New Mosque laid by Head of Ahmadiyya Muslim Community’’ www.pressahmadiyya. com)
10 June
11 June 2013: On this day, Hazrat Khalifatul Masih Vaa was welcomed to the British Houses of Parliament by the deputy prime minister and various parliamentarians.
The purpose of this visit to Westminster was to deliver the keynote address at a special reception in recognition of the 100Year Centenary Celebrations of the Ahmadiyya Muslim Jamaat in the UK.
Tadhkirah
For more details, see “‘The recurring earthquakes continue to affirm him’: A glimpse into the Promised Messiah’s prophecies and the Kangra earthquake of 1905” at (12 April 2024).
7 June 1974: During the antiAhmadiyya riots in 1974, violence continued
unabated. For
8 June 1989: On this day, the Sierra Leonean government issued a commemorative postage stamp on the occasion of the centenary celebrations of Jamaate-Ahmadiyya. This stamp was released as a souvenir to mark the special event. (Silsila-e-Ahmadiyya Part 4, p. 856)
On this day, the following Arabic revelation: (Tadhkirah [English], 2009, p. 758)
9 June 2014: On this day, Hazrat Khalifatul the Al-Mahdi Mosque in the German municipality of Neufahrn, situated 20 kilometres from Munich. (‘‘Al-Mahdi Mosque,
10 January 1968: Due to Ramadan and Eid-ul-Fitr, which was in December 1967, the previous year’s Jalsa Salana had not been held. Thus, on this date, Jalsa Salana was held. During the night between 10 and 11 January, bakers, who were hired to prepare rotis (Indian flat bread) for the Langar, went on strike. Hazrat Khalifatul Masih IIIrh appealed to every Ahmadi to eat only one roti. The total attendance was 100,000. Thus, even this roguish ploy could not hinder the programme of Jalsa Salana and all the programmes, by the grace of Allah, took place as planned.
Prior to the formal proceedings, Huzooraa held private meetings with the Deputy Prime Minister Nick Clegg, Home Secretary Theresa May, Energy Secretary Ed Davey, Shadow Foreign Secretary Douglas Alexander, Keith Vaz MP and Siobhain McDonagh MP. (“Historic Reception takes place at Houses of Parliament to Celebrate Ahmadiyya Muslim Jamaat UK Centenary”, www.pressahmadiyya.com)
12 June
(Tarikh-e-Ahmadiyyat, Vol. 24, p. 465)
10 June 1982:
On this day, Hazrat Mirza Tahir Ahmadrh was elected as the Khalifatul Masih IV. A day earlier, Hazrat Mirza Nasir Ahmad, Khalifatul Masih IIIrh, had passed away. (Silsila Ahmadiyya, Part 4, p. 814)
12 June 1970: During his Friday sermon on this day, Hazrat Khalifatul Masih IIIrh narrated about his tour of Spain and West Africa. Huzoorrh stated that during his twonight stay in Granada, he hardly slept and spent his nights praying to Allah. On the second night, he prayed so fervently to Allah that after the Fajr prayer, the following verse of the Holy Quran flowed from his tongue:
11 June
11 June 1899: On this day, the Promised Messiahas sent a letter to his Companion, Hazrat Seith Allah Rakha Abdur Rahmanra, asking him to acquire more information about the annual carnival of Yuz Asaf in Madras (present-day Chennai). Prior to this, Huzooras was busy compiling his research about the escape journey of Jesusas towards India. This letter also exhibits Huzoor’sas unyielding, resolute trust in God and acceptance of his prayers.
“And he who puts his trust in Allah – He is sufficient for him. Verily, Allah will accomplish His purpose. For everything has Allah appointed a measure.” (Surah at-Talaq, Ch.65: V.4) (Tarikh-e-Ahmadiyyat, Vol. 26, pp. 117-120)
12 June 2006: On this day, a special process of preserving Liwae-Ahmadiyyat was held in Rabwah, Pakistan.
To learn more about the history of the flag of the Jamaat, see: ‘‘Flying high the standard of Islam – Liwae-Ahmadiyyat – the flag of the Jamaat’’ at alhakam.org (2 August 2019, pp. 6-8).
(Maktubat-e-Ahmad, Vol. 2, p. 387)
Ahmad
Mirza III
Rahman
Huzoor Jesus
my capability […] I cannot imagine that, except through special divine revelation, anyone in the world can deliver extempore […] a speech that comprises many sections, with this degree of eloquence and clarity.” (The Philosophy of Divine Revelation, UK, 2023, p. 457) He exclaimed, “Holy is Allah! It seemed as if a fountain had begun to flow from the unseen and I knew not whether I was the one who was speaking or it was an angel addressing through my tongue.” (Ibid., p. 458)
Those seated in the Aqsa Mosque, Qadian, witnessed his state during the sermon and attested to its miraculous nature. “We swear by God Almighty that this great sign was indeed a miracle,” an eyewitness wrote, explaining that Huzoor’sas demeanour utterly transformed as he spoke. “He started the Arabic sermon with the words ‘Ya ‘ibadAllahi, fakkiru…’ [O servants of God! Reflect…] Our pen does not have the power to capture the image of his manner and speech in words. There was an electrifying effect in his words that was cleansing the filthy evils of man’s nature. It seemed from his appearance and accent that he was not present in the world at that time and his tongue was not in his control. His half-open eyes were telling that his condition was close to unconsciousness.” (“Who was behind the Arabic works of the Promised Messiah a.s.? – Part III”, www. alhakam.org) The witness further states, “The Promised Messiahas had stood up to speak a few Arabic phrases as per the Divine command, but he delivered a two-hour comprehensive and eloquent sermon, which was full of wisdom and divine insight and a curative prescription for self-reformation and spiritual elevation.” (Ibid.)
Huzooras himself hinted at its significance: before its Urdu translation was read out, he remarked that this sermon was a sign marking the acceptance of the heartfelt prayers he had made just a day earlier (on the Day of ‘Arafah); prayers which God fulfilled that Eid morning in miraculous fashion. (Ibid.)
The true purpose of sacrifice
While the Khutbah Ilhamiyyah covers multiple themes, including an exposition on who the true Khalifatullah (Vicegerent of God) is and a bold affirmation of the Promised Messiah’sas own divine mission, its primary subject is the essence of sacrifice in Islam. The Promised Messiahas expounded on the true purpose of sacrifice with remarkable depth, uncovering spiritual meanings that many Muslims overlook when carrying out the ritual slaughter or qurbani. The sermon makes it clear that merely sacrificing animals, by itself, is not the goal; it is meant as a lesson and reminder of a far greater personal sacrifice. In a defining passage, the Promised Messiahas explains:
“This is the meaning of Islam and the true import of perfect submission. A Muslim is one who submits himself to slaughter before Allah, the Lord of all the worlds and who, for His sake, has slaughtered the shecamel of his self and has thrown it down on its forehead.” (The Revealed Sermon, UK, 2023, p. 7)
With this vivid imagery, he teaches that true Islam is total self-abandonment before God. Just as a sacrificial camel is laid down
with its forehead to the ground, ready to be slain, a true believer willingly lays down their own ego, desires and attachments for the pleasure of Allah. The “she-camel” of one’s nafs, which in Arab culture symbolises something prized and valuable, must be slaughtered, i.e. one’s selfish interests and pride must be subdued and sacrificed. In short, the ritual animal sacrifices of Eid are only symbolic enactments of the deeper sacrifice: the offering of one’s self (and all that one holds dear) to Allah.
The Promised Messiahas reminds us that the very word qurban signals its purpose: “a means of acquiring qurb (nearness) to Allah.” According to Hadith, he notes, every animal offered in true sincerity carries the worshipper closer to divine communion. Only then does the physical act fulfil its name. (Ibid., p. 4)
The Promised Messiahas spells this out, saying that the outward slaughters ordained in Islam serve as “a reminder of the objective of giving oneself freely [to God]. They are also an incentive for achieving this station and a forerunner of the reality to be attained after perfect enlightenment.” (Ibid., p. 8)
Allah does not need an animal’s flesh or blood, He desires our sincerity, humility and devotion, as the Holy Quran emphatically states:
“Their flesh reaches not Allah, nor their blood, but it is your righteousness that reaches Him.” (Surah al-Hajj, Ch.22: V.38)
Thus, what Allah truly wants from us is taqwa or righteousness and piety, i.e., the willing obedience and God-consciousness that underpin our sacrifices. The Khutbah Ilhamiyyah emphasises that a person must not be “content – like the foolish and ignorant – with the outer form and hollow shell” of sacrifice, “and not rest until they have offered [the real] sacrifice for the Lord whom they worship.” (The Revealed Sermon, UK, 2023, p. 9) In the Promised Messiah’sas own words, one ought to “offer true sacrifice and carry it out with all their intellect and with a spirit of righteousness and the spirit of sacrifice.” (Ibid., pp. 9-10) This alone, he says, “is the height of the pilgrim’s journey, the ultimate objective of those seeking enlightenment and the culmination of all the stations of the righteous.” (Ibid., p. 10) All spiritual wayfarers, the truthful (siddeeqeen) and saints (auliya’), reach their destination when they grasp this reality of surrendering themselves to God. When we reach that stage of complete submission, to “present our necks” for God’s will, as it were, then we attain nearness to Him.
To support this point, Huzooras cites the profound Quranic declaration of our lord and master, the Holy Prophet Muhammadsa:
“Say, ‘My Prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds.’” (Surah al-An‘am, Ch.6: V.163)
By commanding the Holy Prophetsa to announce that his entire life and death are for Allah – not just his formal worship and sacrifices – God Almighty illustrated that the true spirit of nusuk (sacrifice) is complete devotion. “See how He has elaborated the meanings of the word nusuk by the words mahya [life] and mamat [death],” the Promised Messiahas writes, “By
this elaboration, He has pointed towards the reality of sacrifice. Hence – O wise ones! –reflect upon this.” (The Revealed Sermon, UK, 2023, p. 18) In other words, the ritual slaughter of an animal on Eid is meant to ignite the realisation that we must devote every breath of our life, until our death, purely to Allah’s cause. Sacrifice is not a one-day performance or the shedding of some animal’s blood, it is the lifelong state of a believer’s heart.
The Promised Messiahas also referred to a beautiful Hadith of the Holy Prophetsa to further illustrate the benefit of genuine sacrifice and paraphrased it as follows:
“Verily, sacrifices are mounts that lead you towards the Lord of Creation and erase faults and ward off afflictions.” (Ibid., p. 18)
That is, true sacrifices become like a speedy ride carrying one to God, wiping away one’s sins and averting hardships by His grace. This faith-inspiring saying assures believers that every ounce of sincere sacrifice in Allah’s way is rewarded multifold. In fact, the Promised Messiahas reassures the faithful in his sermon that “Whoever offers his sacrifice with a true understanding of the meaning of sacrifice and does so with a sincere heart and pure intention, has verily thereby offered the sacrifice of his self, his children and his grandchildren.” (Ibid., p. 19) That is, God accepts such an offering as if the person had sacrificed all that he possesses – even his progeny – for the Almighty. Such a believer earns “a great reward, like the reward which was for Ibrahim [Abraham], from his Benevolent Lord.” (Ibid.) After all, it was Abraham’sas willingness to sacrifice his only son that set the supreme example of devotion; in truth, by that readiness, he had effectively sacrificed himself and his family for God’s pleasure and thus God rewarded him with immense blessings. Huzooras urges us to aspire to Abrahamic sincerity in our own worship – to slaughter the idol of self like Hazrat Khalilullah Ibrahimas shattered the idols of his people. This alone is the true purpose of sacrifice and the essence of islam, i.e., complete submission to the will of God.
Living
the spirit of sacrifice in our lives
Understanding these lofty principles is one thing; living them is the real challenge. Eid al-Adha returns year after year to ask us anew: What are you willing to sacrifice for your faith? The animal we offer on Eid is meant to be a mirror in which we see our own spiritual state. (Ibid., p. 17) As we distribute the meat in remembrance of Prophet Abraham’sas obedience, we must also examine our own willingness to obey Allah in everyday life. The Promised Messiahas repeatedly taught that Islam requires practical sacrifice, of our comfort, wealth, desires, time and even reputation, for the sake of higher moral and spiritual goals. It is easy to dramatise sacrifice in theory, but much harder to “slaughter” our ego or sinfulness in real terms. The Promised Messiahas once remarked in Urdu:
“What is Islam? Self-annihilation for the sake of God; to relinquish one’s own desire for the pleasure of God.” (Barahin-eAhmadiyya Part V, 2018, p. 26)
Every one of us who calls ourselves Muslim should ponder this: Are we holding anything back from Allah’s command? Do we secretly idolise our worldly ambitions, status or relationships above the will of God? True qurbani means to draw near to Allah by placing everything on the line for Him.
The Promised Messiah’sas Eid sermon was delivered in 1900, but its message speaks directly to us today. In fact, Hazrat Amirul Momineen, Khalifatul Masih Vaa, in a recent Eid-ul-Adha sermon, echoed the same timeless lesson. He explained that while millions of animals are sacrificed by Muslims on this day, if the essence of sacrifice is not borne in mind during this practice, then these sacrifices are worthless. God is not desirous of the blood of animals, nor is He in need of this sacrifice. If anyone is bereft of taqwa (righteousness), even if hundreds of thousands of animals are sacrificed, God’s pleasure cannot be won. (“What to learn from Eid-ul-Adha”, www. alhakam.org) Sacrifice is meant to engender righteousness; without a spirit of piety and submission, a slaughtered goat or cow in itself carries no weight in Allah’s sight. Huzooraa reminded us that Allah thus explains that Taqwa is the actual essence of this sacrifice. One should be ready to sacrifice everything for the sake of Allah [...] one should realise that faith must be given precedence above worldly affairs. (Ibid.) In the same sermon, he posed a poignant condition for us to truly benefit from Eid: If this Eid of sacrifice does not draw our attention towards our responsibilities and obligations, then it is no more than a festival. (Ibid.) We have to go beyond the outward festivities and renew our commitment to the purpose behind Eid. Huzooraa admonished that each of us, in celebrating Eid, should be ready to present our necks before God, i.e. be prepared to sacrifice our very lives in His path, become grateful servants of our Lord […] ready to sacrifice our life, wealth, time and honour for the sake of the Jamaat and for the service of humanity. Otherwise, our Eid would be just a social event rather than a spiritual milestone. (Ibid.)
These words strike at the heart of what it means to be an Ahmadi Muslim today. We cannot afford to relegate sacrifice to mere ritual or to the past deeds of Prophets and saints. Every day offers opportunities to live this principle: a private desire we forego out of obedience to Allah, a comfort we relinquish to serve a greater good, a difficult moral stand we take that costs us socially or materially.
We live in an age where prosperity and distraction tug at every corner of the soul; our real qurbani is the deliberate “slaughter” of the ego and its cravings so that faith, service and obedience may take their place. For some, it may mean devoting years of their life to volunteer in difficult conditions for humanity’s sake; for others, it may mean donating hard-earned wealth to support the Jamaat’s works of faith. It certainly means enduring trials with steadfastness and not letting our faith weaken when we face hardships. True sacrifice often comes in the quiet, unseen choices we make purely for Allah. As the Promised Messiahas taught, one who offers even a small sacrifice Continued from page 1
sincerely can attain nearness to God, while someone performing enormous rituals without sincerity gains nothing.
We, as Ahmadi Muslims, should ask ourselves: Are we embodying the spirit of Eid al-Adha in our personal lives? It is all too easy to celebrate the story of Prophet Abraham’sas sacrifice and the Promised Messiah’sas elucidation of it, yet fail to apply their lessons. The Khutbah Ilhamiyyah urges us to become the “ones who submit to be slaughtered” in the cause of Allah, meaning no sacrifice should ever be too great when it comes to our faith. Do our daily priorities reflect that ideal of Islam? Each of us can identify aspects of our life where our submission could be more wholehearted. Perhaps it’s conquering a particular vice or weakness for the sake of Allah’s pleasure, or mending a relationship and quelling our pride to fulfil God’s command of kindness, or dedicating more time to prayer and the service of others even when life gets
busy. The spirit of true qurbani calls for a continual readiness to surrender our nafs at a moment’s notice.
Crucially, this introspection must be free of arrogance or complacency. The Promised Messiahas warned against contentment with superficial piety, counting outward deeds while neglecting inner reform is itself a kind of spiritual arrogance. We should instead approach Allah with the humility of a sacrifice laid down, praying, “O Allah, take from me whatever is required in Your cause – my life, my death, my all are for You.” When this attitude permeates our hearts, Eid al-Adha truly comes alive for us beyond the ritual. It becomes not just an annual commemorative event, but a constant mindset of a believer.
Becoming the sacrifice that God accepts
As we learn the lessons of the Khutbah Ilhamiyyah, we realise that the greatest
5th Jalsa
Salana held in Paraguay
Mishaal Baten
Paraguay Correspondent
Jamaat-e-Ahmadiyya Paraguay celebrated its 5th Jalsa Salana on 2-3 May 2025. The theme of this Jalsa was “All Goodness Lies in the Holy Quran.”
The first session was held in the courtyard of the mission house in Asuncion on Friday evening. After a recitation from the Holy Quran, Abel López Sahib delivered a speech titled “Navigating the world as a new Ahmadi Muslim”. After this, Benjamin Lopez Sahib spoke on “The Promised Messiah’sas love for the Holy Quran.” Naib Amir Jamaat Paraguay, Mubshar Ahmed Sahib, delivered a speech on “The Ahmadiyya Community’s humanitarian work across South America”. The main address was delivered by Abdul Rashid Anwar Sahib, Missionary-in-Charge Canada, followed by a question and answer session, Maghrib and Isha prayers and dinner.
The second session was held the following day at a rented hall about 15 minutes away from the mission house. The day started with lunch and Zuhr and
Asr prayers. Following a recitation from the Holy Quran, an introduction to Jalsa Salana was given by Elias Oliveira Sahib. Yousaf Khan Sahib from Uruguay gave a speech on “Prophecies of the Holy Quran”. Academic awards were presented to Ahmadi children, after which Abdun Nur Baten Sahib delivered a speech on “The Holy Quran – a healing for the believers.” After a short coffee break, a special message from Hazrat Khalifatul Masih Vaa was read out in Spanish. This message was also printed on a large poster and hung up in the jalsa gah Some inspiring convert stories were shared by Carlos Bernal Sahib with the topic “Why I Am An Ahmadi”.
Sister Jazmín Diaz from Coronel Oviedo writes:
“In a country full of prejudice and misinformation (about Islam) [...] and in the worst moment of my life, I found a community that I would have never imagined; I found a beautiful and united community and I found Allah in the middle of an immense darkness that seemed eternal. Islam is my anchor and my peace in difficult moments; I understood that I was born for this faith. For me, it was a wonderful and very special encounter. I am Ahmadi because I found a place to belong, to grow and to learn more about my faith.”
Brother Elias Olivera from Encarnación writes:
“I found the Ahmadiyya Muslim Community in an unexpected way. A missionary came to my city; moved by curiosity, I approached him to talk to him.
sacrifice Allah desires is none other than us – our ego, our will, our attachment to material things – offered willingly at His feet. The Promised Messiahas powerfully demonstrated through both his words and personal example what such total devotion looks like. His entire life was one of sacrifice – of comfort, reputation and ultimately his health – for the sake of reviving faith. In the Eid sermon of 1900, he reminded the Jamaat that Islam’s central theme is submission to God’s will. He challenged us to seek the inner Eid; the Eid of the soul that occurs when a believer’s heart becomes “sacrificed” for Allah and filled with the light of divine love and nearness.
Every Eid al-Adha, we slaughter goats, sheep, or cows to reenact Prophet Abraham’sas obedience, but the real question the day poses is: Are we slaughtering the inner idols that hinder our journey to God? This question must be answered not with our tongues, but with our lives. The Promised Messiahas has equipped us with a profound understanding of sacrifice. It is now upon us to act on it – to “reflect” (as he implored at the outset of his sermon) and then to implement these insights in our character.
What started as a simple linguistic interest became the beginning of a spiritual path. Through our talks, I discovered teachings of Islam that I had never heard before: an Islam of peace, love, service and deep connection with God. Over time, I came to understand that this was no coincidence. I learned to pray, to see life from another perspective, and above all, to feel God in a real and close way. Today I am an Ahmadi because I found in this community a truth that transformed me and a family that accompanies me in my faith.”
Abdul Rashid Anwar Sahib gave the keynote address on “All goodness lies in the Holy Quran”. After this, a questionand-answer session was held where people asked questions regarding Ahmadiyyat, the Promised Messiahas, prophets and women’s rights, among others.
The total attendance over both days was 135 people, with representation from four countries: Uruguay, Canada, Chile and Paraguay. Here are some comments that were left by the attendees after the event:
Alejandro Muñoz from Chile said:
“Attending the Jalsa Salana was a deeply enriching experience. From the very beginning, you could feel an atmosphere of peace, brotherhood and mutual respect. I was impressed by the organisation, hospitality and above all, the commitment of the attendees to the values of faith, service and community. The talks were inspiring, addressing topics that invite reflection: spirituality, justice, interfaith coexistence, the role of Islam in today’s world and the
Sacrifice in Islam is not a bloody ritual; it is a lifelong spiritual posture.
Let us pray for the strength to offer our personal “she-camel” to Allah; to give up whatever He asks, cheerfully and with faith that no sacrifice for His sake is ever in vain. In doing so, we follow the footsteps of Prophet Abrahamas, the Promised Messiahas and, above all, the Holy Prophet Muhammadsa. May this Eid al-Adha be not just a ritual occasion but a renewed commitment to live as true Muslims, those who have “slain” their nafs-e-ammarah for their Lord. When we reach that state, we will find that the promise of God, as hinted at the end of Khutbah Ilhamiyyah, comes to pass: “And He Who is All-Aware of their situation will soon let them know,” that is, Allah Himself will manifest the truth and reward of our sacrifices in due course.
In the spirit of this Eid, we congratulate one another (“Eid Mubarak!”) not just on the physical celebration, but on striving towards the mubarak and blessed station of true submission. May Allah accept our humble sacrifices, inspire us with the passion of devotion and enable us to attain the righteousness that earns His pleasure. Amin
question-and-answer session at the end. Meeting people from different countries and cultures, united by the same purpose, reaffirmed my belief in the importance of dialogue, mutual understanding and progress in peace.”
Liza Bernal from Asunción said:
“One of the speeches I heard really touched me, where it was said that participating in the Jalsa is a blessing; we leave everything behind and come to the Jalsa with the intention to learn and strengthen our faith. I arrived at Jalsa that day with worry, anguish and sadness, but I left with peace and the reminder that we only need to really and fully trust in Allah, whatever the situation we find ourselves in. By His side will always be the best for us, alhamdulillah for the miracle we received from Allah (after the Jalsa) and alhamdulillah for the prayers of the Promised Messiahas.”
Fabio Pintos from Capitán Meza said:
“The Jalsa is a sacrifice that may come with losses, but it also brings great rewards. One may lose a job but find a better one. I may have left behind responsibilities and crossed an entire country, but what I gained was far more valuable. I connected more deeply with Allah, met new Ahmadi brothers, reconnected with old ones and witnessed the growing recognition of our community – even a representative from the Christian church attended. Every second of that 8-hour journey was worth it. I am already looking forward to Jalsa Salana 2026.”
Ahmadis take message of Islam Ahmadiyyat to Canadians
Syed Mukarram Nazeer
Canada Correspondent
The town of Bradford West Gwillimbury (also known as BWG) is located about 40 km north of the Baitul Islam Mosque complex. The local jamaat conducted a
three-day preaching campaign, on 1719 April 2025, to take the message of Islam Ahmadiyyat to their fellow citizens. The campaign was conducted on major streets and shopping centres of BWG. The programme was supervised by Nazim-eA’la Majlis Ansarullah Northern Ontario,
Inamullah Rajput Sahib.
The volunteers had at their disposal a Tabligh Van of Jamaat-e-Ahmadiyya Canada, whose sides had the message of Islam Ahmadiyyat written boldly on it. It would be parked at a prominent point, while Jamaat members would stand holding banners announcing
the coming of the Messiah. Passersby on the road observed the van and read the message written on it. Some engaged with volunteers holding the banners and asked questions about the messages. Others took the website address, telephone number, or QR code posted on the banners as well as on the side of the van and made their enquiries.
From the markaz
The only system of Khilafat that shall prevail is the one established by Allah through the Promised
Messiah: Khuddam from Great Lakes, USA, meet Huzoor
Islamabad, Tilford, UK, 25 May 2025: Members of Majlis Khuddam-ulAhmadiyya from the Great Lakes Region of the USA had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa.
The meeting commenced as Huzooraa graced the venue, extending salaam to all present before taking his seat. Huzooraa first addressed the amir-e-qafilah, who provided a brief introduction to the group. Following this, each khadim had the opportunity to introduce himself, sharing details about his family, academic pursuits and professional careers.
Once the introductions concluded, the khuddam sought permission to ask questions, which Huzooraa graciously granted.
The essence and practice of Waqfe-Arzi
A khadim enquired about the significance of Waqf-e-Arzi (temporary life devotion) for khuddam and the proper manner in which they should participate.
Huzooraa explained that the importance of Waqf-e-Arzi is universal for all members of the Jamaat, whether they belong to Khuddam-ul-Ahmadiyya or other organisations. Huzooraa elaborated on the meaning of Waqf-e-Arzi, defining it as the act of dedicating a period of one’s time –perhaps two or three weeks – for the cause of the Jamaat. He advised that one should formally apply, expressing readiness to offer
this time.
Huzooraa further stated that wherever an individual is subsequently posted or assigned for Waqf-e-Arzi, they should diligently fulfil their duties. These assignments can vary widely, encompassing tasks such as tabligh, teaching, research, translation, or any other work required by the Jamaat. Huzooraa reiterated that Waqf-e-Arzi is precisely this: Khuddam dedicating some of their time for the cause of their Jamaat. Its significance lies in this dedication and it serves as a crucial training ground, teaching khuddam how to serve the Jamaat effectively in the future.
True Islamic patience (sabr) in the face of loss
Another khadim shared that his nephew had passed away the previous year and has a surviving twin brother. He noted that while people often advise sabr, he sought to understand the true Islamic concept of it.
Huzooraa responded by referencing the Holy Quran, where Allah the Almighty enjoins patience, instructing believers to say :
[“Surely, to Allah we belong and to Him shall we return.”] (Surah al-Baqarah, Ch.2: V.157).
Huzooraa explained that this means we all belong to Allah and must return to Him; some depart sooner, others later. Allah determines the lifespan, taking some in childhood, some in youth and granting
others long lives. However, our ultimate destination is to stand before Allah. Therefore, sabr lies in remembering Allah.
Huzooraa acknowledged that this is an immense trial, especially for parents. The advice for them, too, is to exercise patience, for which Allah promises a reward. Huzooraa highlighted the blessing that, in the case of twins, Allah took one and left the other. He advised that if they focus on the good upbringing of the surviving child, Allah may bless them with more children if they are of an age to have them. Allah bestows a better substitute and rewards those who are patient and grateful. Huzooraa mentioned many who have lost their only child, citing the recent example of a 19-year-old martyr who was an only son to elderly parents. When Huzooraa spoke to them, they expressed their patience and acceptance. Ultimately, we must all return to Allah.
Huzooraa clarified that if one believes that by being patient, Allah will grant a reward – whether in the form of more children, enhanced potential in existing children, or blessings in other forms, either in this world or the Hereafter – this understanding aids in bearing the loss. Allah’s treasures are vast and He knows best how He rewards. Huzooraa stressed that it is incorrect to suggest one should not feel grief or shed tears; these are natural reactions. However, if one bears this pain for the sake of Allah without excessive wailing or complaint, Allah rewards this endurance. Huzooraa recounted an incident during the time of the Promised Messiahas, where someone reacted
with extreme distress upon a child’s death, accusing God. The Promised Messiahas expressed strong displeasure, explaining that God had given a gift and taken it back. Had the person shown patience, God might have granted more and better children. Huzooraa concluded by advising gratitude for the child who remains, as this can lead to further blessings from Allah, while acknowledging that grief is an unavoidable part of losing a loved one.
The Promised Messiah’sas message to the Ottoman Empire
A khadim asked whether the Promised Messiahas had conveyed his message to the Ottoman Empire.
Huzooraa affirmed that the Promised Messiahas sent his message everywhere. He mentioned that during that era, an ambassador from the Ottoman Empire visited the Promised Messiahas in Qadian. The Promised Messiahas conveyed the message of Islam Ahmadiyyat to him. At that time, a form of caliphate existed in Turkey. However, the Promised Messiahas told the ambassador that their ways were not correct, that they needed reformation and that they should accept his claim.
Huzooraa narrated that upon hearing this message, the ambassador left in anger and subsequently spoke very harshly and used improper language against the Promised Messiahas Huzooraa emphasised that the Promised Messiahas had thus delivered the message and had foretold that their system
of Khilafat would not endure; rather, the only system that would prevail is the one established by Allah, in accordance with His promise, through the Promised Messiahas
Offering salat during Hajj and Umrah
The conversation then turned to the challenges Ahmadis face during Hajj or Umrah when wishing to offer salat. A khadim enquired how to navigate the situation, considering the reluctance to pray behind non-Ahmadi imams and potential safety concerns.
Huzooraa advised that if one finds oneself in a situation where it is impossible to leave the area and the congregational prayer led by a non-Ahmadi imam has commenced, one may find it unavoidable to join.
Huzooraa recounted an incident concerning Hazrat Musleh-e-Maudra during his Hajj. He faced a similar dilemma and wished to leave, but could not. A Hajj companion said to him that Hazrat Khalifatul Masih Ira had permitted praying behind non-Ahmadi imams in such circumstances. Hazrat Musleh-e-Maudra narrated later that although he was not fully convinced, he complied out of obedience to the Khalifa’s directive. However, feeling unsatisfied, he repeated his prayers upon returning to his room.
Huzooraa continued that when the party returned to Qadian, and it was enquired directly from Hazrat Khalifatul Masih Ira, he clarified that such permission was granted only for those who are weak or fearful or if they find themselves in a situation where there is no way out [without causing fitnah]. In such cases, they could pray behind them but should repeat the prayers later.
[The exact wording of this incident, as narrated by Hazrat Musleh-e-Maudra can be found in “Answers to Everyday Issues – Part 75”, Al Hakam, 3 January 1925, p. 6]
Huzooraa also noted that many Ahmadis travel for Hajj and Umrah in groups. He observed that many non-Ahmadi groups from different sects also offer their prayers separately. Therefore, Ahmadis, too, often manage to pray separately, sometimes by arriving at the prayer place at different times or finding other ways to hold their own congregations.
Architecture as a service to humanity and the Jamaat
A young architect asked how he could contribute meaningfully to rebuilding the world through his profession.
Huzooraa advised that as an architect seeking to serve humanity or the Jamaat, he could focus on designing low-cost houses and hospital buildings equipped with all necessary provisions. Huzooraa encouraged him to use his fertile mind to devise designs for hospitals that are both affordable and fully functional.
Huzooraa mentioned that the Jamaat is actively building numerous clinics and hospitals in Africa. Architects and engineers from the UK and elsewhere have successfully designed high-quality facilities at very low costs. He contrasted this with projects managed by standard construction companies, which can cost millions, whereas the Jamaat often achieves similar results for a fraction of that cost – perhaps
50,000 or a few hundred thousand dollars. Huzooraa concluded that this is a tangible way an architect can help the Jamaat and serve the poor in underprivileged countries.
Umrah during Ramadan vs obligatory fasts
A khadim referred to a hadith and asked about the virtue of performing Umrah during Ramadan.
Huzooraa pointed out that fasting during Ramadan is obligatory. However, when travelling for Umrah, one is often unable to fast. Huzooraa stated that while the specific hadith was not before him, it is crucial to interpret ahadith correctly and within their proper context.
In Huzoor’saa view, observing an obligatory fast holds greater importance than performing Umrah during Ramadan. He noted the common practice among Muslims who go for Umrah during Ramadan, often missing fasts while travelling and sometimes even while they are there. Huzooraa questioned how one could forsake an obligatory act for one that is voluntary.
He added that not every hadith, even those in the Sihah Sittah (six canonical hadith collections) or Sahih al-Bukhari, is considered absolutely authentic without question; some require interpretation and verification. The paramount guide, Huzooraa stressed, is the Holy Quran. Any hadith that supports the Quranic teachings and the established practice (sunnah) of the Holy Prophet Muhammadsa is considered a correct hadith
Countering negative Western influences on youth
The final question addressed the observation that some Ahmadi youth appear to be negatively influenced by Western society, affecting their conduct and language.
Huzooraa placed the initial responsibility on Majlis Khuddam-ul-Ahmadiyya, parents and the Nizam-e-Jamaat. He emphasised the need for proper tarbiyat and for keeping the youth attached to the Jamaat from childhood. Huzooraa stated he has spoken countless times about the parental duty to keep children close. He observed that while children often remain on the right path until about 14 or 15, upon reaching young adulthood (around 18), they sometimes assert independence and resist guidance.
Huzooraa stressed that these issues relate fundamentally to tarbiyat. Even after youth transition from Atfal-ul-Ahmadiyya to Khuddam-ul-Ahmadiyya, both the auxiliary organisation and parents must strive to keep them attached. He urged Khuddam-ul-Ahmadiyya to use excerpts related to tarbiyat from the Holy Quran, ahadith and the writings of the Promised Messiahas in their programmes. Huzooraa also suggested creating short clips for social media on this topic. He acknowledged that some societal influence is inevitable and that countering it is a significant challenge. Huzooraa encouraged the khuddam to accept and rise to this challenge.
Conclusion
The mulaqat concluded with the khuddam having the honour of a group photograph with their beloved Imam.
(Summary prepared by Al Hakam)
100 years ago...
East meets West: Spiritual and practical solutions to global unity
MA (1897-1977)
Mr Rudyard Kipling expressed a generally accepted view when he wrote his famous lines:
Oh, East is East, and West is West, and never the twain shall meet, Till Earth and Sky stand presently at God’s great Judgment Seat
Those of the Western people who have seen the East and those of the Eastern people who have been in the West very reluctantly admit the fact that there exists such an irreconcilable disparity between the conditions of the West and the East that it seems futile to expect a union between the two in the near future. They are as if two separate worlds which have nothing in common and hence are divided by a gulf which is unbridgeable.
In their colour and creeds, in their sentiments and susceptibilities, in their ideas and thoughts, in their tastes and predilections, in their civilisations and cultures, in their etiquettes and manners, in their habits and customs, in their angles of vision and modes of thinking, in their ways of living, and in their dress and food, they are quite different from each other.
The Westerner thinks more of this world; the Easterner thinks more of the next. The Westerner is materialistic, sceptic and even atheist; the Easterner is fanatically religious, superstitious and spiritualist. The Westerner is epicurean in his tastes; the Easterner is stoical. The Westerner is practical and worldly-wise; the Easterner is meditative and introspective. The Easterner is fatalistic; the Westerner believes in volition. The Westerner is progressive and modernist; the Easterner is conservative, even reactionary. The Westerner is advanced in science, commerce and polity; the Easterner is backwards; and there are thousands more differences between the people of the West and those of the East, which should better be left undescribed.
In the description of these differences and variations, I am not praising one at the cost of the other. As for myself, I am neither Eastern nor Western. To me, the terms East and West mean nothing. I am describing these disparities and incompatibilities between the conditions of the West and the East as being born and bred in the East and having lived for some time in the West; I can, to some extent, find them out. I am one
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Hazrat Maulana Malik Ghulam Faridra
Khilafat is humanity’s refuge amid global calamities and injustice
During his Friday sermon, delivered on 30 May 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, said:
“There are certain regions facing great hardship on account of their circumstances, like Bangladesh, certain Arab and African countries, and Pakistan too. There are still other places like Palestine. The few Ahmadi Muslims living there nowadays are also facing tremendous hardship. Generally, the entire nation of Palestine is trapped in a terrible state. Truly inhumane atrocities are being perpetrated against them. May Allah Almighty grant the Palestinians facing this ongoing cruelty escape and refuge. The actual intent of their cruel aggressors is to wipe out the Palestinian people entirely – and they’re doing it. Only Allah can resolve this with His mercy. Yet, the Ahmadi Muslims among them, despite seeing all of these monstrosities, still express gratitude for having the institution of Khilafat, which, they say, comforts us and tries to fulfil our needs.
“We observe in today’s world, just like the Promised Messiahas had warned, that many calamities shall
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of those people who believe in the unity of the West and the East notwithstanding the realism of the former and the idealism of the latter; nay, I am a firm believer in the unity of the whole world, despite the fact that labour is up in arms against capital and nation against nation and race against race.
There are apparent and unmistakable signs which speak of a united world and those who God has gifted with insight into the future are foreseeing the creation of a commonwealth composed of all the nations and communities of the world. The very fact that there is a loud clamour in all quarters for unity, goodwill and amity is a happy augury of the coming to being of a world of reconciliation and harmony on the ruins of the old world of discord and dissension. The rise of socialism and the movement of internationalism, the coming to existence of many religious movements which aim at the unification of all faiths and the brotherhood of man, the desire for a common language understandable by all, the gradual disappearance of colour prejudice, the creation of a “league” whose primary object is the equal and impartial representation of all nations, and the everyday inventions which are facilitating the means of communications and interrelations are signs enough to show that humanity, after it has convulsed for centuries in the quagmire of wrangling and quarrelling, is slowly but surely marching towards unity. Dr Fournier d’Albe, the famous scientist, says in “Quo Vadimus” (published by Kegan Paul) that in only a hundred years the human race will be unified; the earth will be under one government, and one language will be understood, or even spoken, all over the world. Our descendants will take advantage of the enormously increased facilities for transportation to take an afternoon visit to Timbuktu. They will, in any case, be able to talk with friends there by the universal radiotelephone and even to see them by television.
It is not without reason that leaders of different religious and political thought are yearning for everlasting peace and a feeling of true brotherhood to prevail in the world.
descend. Some are natural disasters, while others are the consequences of man’s own indiscretions and ego, due to which the world is embroiled in corruption and disorder, resulting in wars and widespread conflict. If these people still don’t turn their attention toward God, then a destruction is about to befall the world which the Promised Messiahas repeatedly prophesied. Thus, it is the duty of those who are attached to the institution of Khilafat that they realise that they must save the world from this destruction, and when we make this oath to save the world from calamity, then we’ll also make efforts toward it, and this involves doing everything we can to save humankind, including utilising all of our means and abilities for delivering Islam’s message to the world, and to remain ever-ready to sacrifice our lives, wealth and time, and to personally forge such a powerful connection with Allah the Almighty that a special grace of Allah becomes the hallmark of every Ahmadi Muslim. And as a result of this grace, we draw nearer to God Almighty while trying to save the world from ruin. When
No change takes place here in the world below unless it is decreed in the heavens above. It is decided in the heavens that humanity shall no longer remain disunited. There shall be only one religion and only one nation in the world now. God wills that East should modify its rigidity and West should advance a step forward to meet it.
Notwithstanding our differences, we are the descendants of one ancestor and the members of one family. It does not matter if some members of the family have colours and tastes different from the colours and tastes of the others. Is it not a fact that very often two real brothers have dispositions and leanings diametrically opposed to each other? Nevertheless, they are brothers and the difference in their dispositions and temperaments does not create a difference in their love and affection for each other. Then why is it that we who are the creatures of one Creator Who neither belongs to the West nor to the East, should hate and dislike one another because some of us are of fairer colour than the others, and are more advanced in education and polity than the others? Certainly, a man who sees his brother poorer or less educated than himself, instead of jeering at him, tries to uplift him, educate him, and civilise him.
Whether we are Western or Eastern, whether White or Black, we are the sons of one father and the servants of one God. Our God, our Allah, is the Lord of all the different peoples, the different ages, and the different countries. He is the God of the Muslims, the Jews, the Christians, the Hindus, and the Buddhists alike. He is the Creator of the Europeans, the Asiatics, the Americans, and the Africans. He is equally benevolent and beneficent to all. His kindness and mercy and compassion are as unlimited for one race as for the other. If He created air, fire, water, light, etc., for the White, the Black are also equal partners with them in these things. He is equally bountiful and graceful to all. He is one God, one Creator, and one Providence. As He Himself is one and is very jealous of the association of any other being with Him, He wishes His creatures and servants to become united into one people. As
an Ahmadi achieves this, then his own future generations will also be safeguarded and he will also save himself from pitfalls. Because these calamities and afflictions are taking on such perilous proportions, who knows what hitherto unimaginable shapes they will take in the future.
“So always remember that the salvation of humankind now lies in establishing a bond with the Ahmadiyya Khilafat and that this Khilafat is the continuation of that promise which God Almighty made to the Holy Prophet Muhammadsa, and which the Holy Prophetsa prophesied would emerge after the advent of the Promised Messiahas Hence, it is through this link to the Ahmadiyya Khilafat that one is led to Allah Almighty, and it is a chain for continuing this system. Every Ahmadi Muslim ought to strive toward this, for when we do this, then God shall make us the inheritors of His blessings. And those blessings shall be so great that they will not descend upon anyone else in the world.”
in the provision of the necessary things that support life, He has made no distinction between His creatures. He wishes, therefore, that His creatures should not make any invidious distinction amongst themselves. It is His will, and His will shall be done because He is All-Powerful.
Here arises a question. If unity is to come, and, as signs indicate, it will certainly come, then how will it come? Will it come by means of leagues and congresses, by making committees and holding conferences? The world has had enough of these conferences, leagues, and congresses. After all, what are these leagues made up of? They are composed of heterogeneous elements which lack a common cord to coordinate them, and in which the strongest have their way and say.
The tremendous task of the unification of mankind is not a small task to be achieved by the hands of man unassisted with divine help. This object can see its accomplishment only through a person who, like his Creator, is neither of the West nor of the East, by him whom God has sent with the message of peace and unity. At his hands, the world shall become united. All the messengers and prophets of God, all the great teachers of humanity, and the ancient sages of different nations foretold the advent of a Great Reformer in the present times who was to reconcile the warring communities, countries, and creeds. Unlike the prophets of old, who were raised for their specific communities, this Prophet was to be raised like his Mastersa for the whole world because his mission was for the whole world and his message for the whole of mankind. His appearance was foretold by Krishna, Zoroaster, Buddha, Isaiah, Daniel, Jesus Christ, and the Holy Prophet Muhammad, may God bless them all. Jesus likened his second advent to “lightning that flashes from the East to the West. The Prophet Isaiah said, “Who has raised the Righteous One in the East” (Isaiah, 41:2). The Holy Prophet Muhammad, may the blessings of God be upon him, pointed to the East and said that that was the place for the appearance of the Messenger of the Latter Days. Krishna prophesied about the
appearance of a Prophet in the Arya Varta. Zoroaster said that the Prophet of the Latter Days would be of Persian extraction.
The promised reformer to whose advent these prophecies refer has already come and come in the East, as was foretold. God has decreed that the world shall become united at his hands. He has been sent by the Lord of the heavens and earth, by the Creator of the Black and the White, by the God of Asia and Europe. He is not an Easterner, though he was born in the East. Like his Sender, Who is neither of the East nor of the West. He invites the whole world to the love of God, because in the love of God alone the world can and shall unite. He says, “All ye that are desirous of perpetual happiness and eternal salvation, fly to me, for here is the fountain which will purge you of all your impurities and here you will find the salvation which is the fruit of certainty and a strong faith and perfect knowledge.”
The East shall have to bid farewell to its spirit of revenge, and the West shall have to leave exploitation of the East, and both shall unite in the spirit of God and His love. Let those who seek after truth and desire to attain the real, true, and actual communion with God, because only thereby all differences are forgotten, drink of the Divine nectar that God has provided for them and fly to the fold of Ahmadas, because in him speaks the spirit of God.
If those in whose hands are the destinies of nations endeavour to cure the ill from which humanity is suffering without making use of the remedy which God has provided for them, they will, instead of nearing the goal, continue to drift away from it. It is ordained in heaven that God’s Kingdom shall be on earth as it is in heaven. There is only one God in heaven and there shall be only one people on earth, and this shall come to pass when the people of earth shall turn to him who has been especially commissioned by divine hands to bring about peace, goodwill, and unity in the world.
(Transcribed and edited by Al Hakam from the original English, published in the June 1925 issue of The Review of Religions)
Answers to Everyday Issues
Khul‘, music, children’s rights, irrevocable talaq and Darwinism
Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih Vaa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.
Can a qazi reject a woman’s khul‘ (divorce) request?
Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, posing this question: “If a qazi believes a wife’s petition for separation is without valid grounds, is he permitted to prevent her from leaving her husband’s residence? In such circumstances, would the conjugal relations between the couple be considered illegitimate? Additionally, if a woman is subjected to treatment inferior to that of slaves, how can an individual profess to uphold the highest ethical standards, given that even slaves possess the unequivocal right to seek emancipation?”
Huzoor-e-Anwaraa, in his letter dated 7 March 2023, offered the following guidance regarding this query:
“A woman possesses the right to khul‘ in the very same manner as a man holds the right to divorce. The sole distinction lies in
the fact that a woman exercises this right through a court of law or the Qaza system. The Promised Messiahas states in this regard:
“‘The Islamic sharia does not vest this prerogative in the hands of the husband alone, such that if he perceives any flaw or incompatibility, he may pronounce talaq upon his wife. Rather, it also endows the woman with the entitlement to obtain a divorce through the judicial authority. When a woman obtains a divorce by recourse to the authorities, this is denominated in Islamic terminology as khul‘.’ (Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, p. 288)
“The court or Qaza can strive to bring about reconciliation between the parties to a certain degree. In furtherance of this endeavour, the appointment of two arbiters [hakamayn] between them is also prescribed. (Surah an-Nisa’, Ch.4: V.36) However, even after these reconciliation efforts, if a woman remains adamant on seeking khul‘ and offers no justification, the qazi still does
not possess the authority to reject her khul‘ application. The Qaza is obligated to process her request. Nevertheless, if she provides no reason for seeking khul‘ nor can she substantiate any fault on her husband’s part for this khul‘, then in such a situation, she would have to relinquish her rights, such as her mahr and so on.
“As for conjugal relations between husband and wife after the woman has filed for khul‘, they remain husband and wife until the qazi decides on the woman’s request and any marital relations that take place during that period are deemed permissible.
“Concerning the Islamic directive that spouses should maintain a shared residence during the ‘iddah period following a talaq (Surah at-Talaq, Ch.65: V.2), the underlying wisdom is the possibility of fostering reconciliation between them. Guided by this Quranic teaching, Hazrat Musleh-e-Maudra also instructed that a woman petitioning for khul‘ should do so while in her husband’s home, unless that presents a danger to her life or her faith. In such circumstances and with the Qaza’s authorisation, the woman may pursue khul’ from outside her husband’s home. (Al Fazl, Qadian, No. 177, Vol. 30, 1 August 1942, p. 2)
“In response to the second part of your question, please note that Islam has taught its followers to treat their wives with kindness. Thus, those who oppress their wives and treat them like slaves are in the wrong and are deemed sinful in the sight of Allah the Almighty. Islam has clearly enjoined fair and benevolent treatment of women. Hence, it has been commanded:
“‘Consort with them in kindness.’ (Surah an-Nisa’, Ch.4: V.20)
“Moreover, the Holy Prophetsa, while exhorting good treatment of wives, instructed the Ummah that the best among you is the one who is best to his wife. (Sunan
at-Tirmidhi, Kitab al-manaqib, Bab fadli azwajin-nabiyyi)
“The Promised Messiahas states in this regard:
“‘With the exception of indecency, you ought to bear with patience all the other improprieties and discourteous behaviour of your wives. [...] I find it utterly shameful for a man to be in a state of conflict with a woman. God has made us men, and in reality, this is a completion of His favour upon us. The gratitude that we owe for this is to treat women with kindness and tenderness.’ (Al Hakam, No. 2, Vol. 4, 17 January 1900, p. 3)”
Is music allowed in Islam?
Someone from Indonesia wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, enquiring about Islam’s perspective on music and musical instruments.
In his letter, dated 9 March 2023, Huzoor-eAnwaraa gave the following reply:
“It is permissible under the Islamic sharia to listen to such songs, poems and chants that are not accompanied by dancing, etc. and are free from any moral impropriety. Ahadith recount various occasions on which, during times of joy or at weddings, girls sang such songs and chants in the presence of the Holy Prophetsa and he did not prevent them; indeed, when anyone attempted to stop them, the Holy Prophetsa said, ‘Do not trouble these girls.’ (Sahih alBukhari, Kitab al-jumu‘ah, Bab al-hirabi wa d-daraqi yawma l-‘id)
“Likewise, on one wedding occasion, the Holy Prophetsa told Hazrat Aishara that the Ansar, into whose family the bride was being married, delighted in melodious singing. He therefore advised her to send with the bride a few young girls of pleasant voice, who would sing: ‘We are come to you, we are come to you; may Allah preserve us and preserve you.’ (Sunan Ibn Majah, Kitab an-nikah, Bab al-ghina’i wa d-duff )
“However, whenever the Holy Prophetsa observed or sensed anything inappropriate in such songs or chants, he immediately forbade the singers.” (Sahih al-Bukhari, Kitab al-maghazi, Bab shuhudi l-mala’ikati badran)
“The Promised Messiahas, while rendering a commentary on the verses of Surah an-Nur, states:
“‘[These verses command the Holy Prophetsa to] direct the believing men to restrain their eyes from looking at women outside the prohibited degrees so openly as to be sexually excited by them and to cultivate the habit of guarding their looks. And should safeguard their private parts at all costs. Likewise, they should restrain their ears outside the prohibited degrees; that is, they should not listen to the singing or beguiling voices of women outside the prohibited degrees, nor should they listen to descriptions of their beauty. This is a good way of preserving the purity of their looks and hearts. In the same way, direct believing women that they should restrain their eyes
Image: amirhadi-manavi/Pexels
from looking at men outside the prohibited degrees and should safeguard their ears against listening to the voices of such men. That is, they should not listen to the voices which sexually excite them.’ (Islam Ki Usul Ki Falasafi, Ruhani Khazain, Vol. 10, pp. 341-342)
“After describing the decline of Muslim rule across various Islamic countries, Hazrat Musleh-e-Maudra states:
“‘Despite witnessing such catastrophic ruin, Muslims still passionately indulge in cinema and musical entertainment, deriving no lessons whatsoever from their history. Yet, the Holy Quran explicitly instructs in the words
(Surah alFurqan, Ch. 25: V. 73), that if Muslims aspire to become ‘Ibad-ur-Rahman [i.e., Servants of the Gracious God], it is incumbent upon them, above all else, to shun gatherings of music and song and devote themselves wholeheartedly to the One God. Should they adhere to this, they shall attain success; failing this, they cannot evade the disastrous consequences.’ (Tafsir-e-Kabir, Vol. 9, UK, 2023, pp. 218–219) [According to Lane and ‘Aqrab
means a lie; a falsehood; false witness; association of others with God; a place where lies are told; a place where people hear singing and entertain themselves with vain or frivolous diversion; the assemblies of polytheists; strength, etc. — Editor Al Hakam]
“However, with regard to the permissibility of decent songs during wedding festivities, Hazrat Musleh-eMaudra further elucidates:
“‘On the occasion of marriage, singing is permissible according to the sharia. However, such songs must either possess religious merit or be entirely harmless in nature. For example, general wedding songs, typically sung in a light-hearted and innocent manner, pose no moral objection, for they are merely sung to enliven hearts and exert no detrimental influence on one’s ethical conduct.’ (Farmudat-e-Musleh-eMaud dar barah Fiqhi Masa’il, p. 220)
“In response to a specific question, he stated that there is no sin in singing a song during wedding celebrations, provided the lyrics contain neither obscenity nor idle nonsense and the manner of singing remains modest and dignified. (Farmudate-Musleh-e-Maud dar barah Fiqhi Masa’il, p. 221)
“Hence, in summary, listening to songs is not intrinsically haram. Therefore, on festive occasions such as weddings or other joyous gatherings, singing and listening to songs couched in pure, wholesome verse, provided they contain no hint of indecency, entail no risk of arousing base passions and do not degenerate into a frivolous waste of time.
“As for musical instruments, certain ahadith mention the permissibility of the daff. (Sunan at-Tirmidhi, Kitab an-nikah, Bab ma ja’a fi i‘lani n-nikah) The Holy Prophetsa himself elucidated its intended purpose as a means of publicly announcing marriage ceremonies, etc. Hence, the use of such instruments for a purposeful objective (as in olden times, when armies in war would be stirred to defend their homeland by patriotic chants and poems recited to the accompaniment of these instruments) is permissible. However, in this era, many musical instruments are employed aimlessly
and merely for senseless dancing and singing, such as various forms of pop music, which not only involve vulgarity and lead people towards unworthy pursuits but also lack any meaningful purpose. Therefore, using these instruments in such a manner is inappropriate.”
What are children’s rights in Islam and can one ever question parents’ wrongdoing?
Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, describing their difficulties and hardships. They asked whether parents who fail to understand their children and subject them to physical and emotional abuse still deserve not to be addressed, even with ‘uff’ (an Arabic expression of annoyance, as described in Surah Bani Isra’il, Ch. 17, V. 24) and whether children have any rights at all.
In his letter, dated 11 March 2023, Huzoor-e-Anwaraa offered the following guidance on this matter:
“Islam is a perfect religion whose teachings represent a balanced framework, comprehensively outlining the rights and responsibilities of every stratum of society.
“The Holy Quran, on the one hand, highlights the many rights parents possess – particularly mothers – on account of the difficulties they endure from the beginning of pregnancy through childbirth and their children’s early upbringing. On the other hand, the Holy Quran also makes parents responsible for their children’s tarbiyat and nurturing, labelling negligence in this regard as tantamount to the ‘murder of children’. (Haqaiq-ul-Furqan, Vol. 2, p. 192) It further includes the failure to provide a proper upbringing to the children among such acts as well. (Tafsir-e-Kabir, Vol. 6, UK, 2023, p. 333)
“Moreover, the Holy Prophetsa imparted numerous teachings regarding the nurturing of children and safeguarding their dignity and self-respect. Thus, he said, ‘Respect and honour your children and teach them good manners.’ (Sunan Ibn Majah, Kitab al-adab, Bab birri l-walidi wa l-ihsani ila l-banat)
“In relation to showing kindness and love to children, the Holy Prophetsa stated, ‘He who does not show mercy to our young ones is not of us.’ (Sunan Abi Dawud, Kitab al-adab, Bab fi r-rahmah) Likewise, once some Bedouins came to the Holy Prophetsa
and asked the Companions whether Allah’s Messengersa would kiss his children. On hearing that the Companions answered in the affirmative, they remarked, ‘By Allah, we never kiss our children.’ The Holy Prophetsa responded, ‘If Allah has removed mercy and compassion from your hearts, then I bear no responsibility for that.’ (Sahih Muslim, Kitab al-fada’il, Bab rahmatihi sallAllahu ‘alayhi wa sallama as-sibyana wa l-‘iyal)
“Hence, just as Islam instructs children to honour and respect their parents, it also enjoins parents to treat their children with love, kindness and compassion, to attend to their legitimate needs and to provide them with the best possible upbringing, thereby moulding them into beneficial members of society. Should parents fail in fulfilling this duty, they will be held accountable before Allah the Almighty on the Day of Judgement. Furthermore, if any parents commit physical abuse against their children, they forfeit the right not to be addressed with ‘uff.’ Accordingly, such parents may be reported to the appropriate Jamaat authorities as well as the relevant legal institutions.
“As for the mental stress you have described, you should frequently recite:
“[‘There is no power or strength except with Allah, the Mighty, the Wise.’]
“Moreover, you should engage in abundant istighfar and pray fervently for your wellbeing during your salat. May Allah the Almighty alleviate all your anxieties and difficulties, bestow upon you His special grace, envelop you in His love and continuously bless you with His grace. Amin.”
What are the implications of an irrevocable Islamic divorce (talaq) on marital relations?
Respected Amir Sahib of a country presented a matter concerning three divorces, along with the fatwa issued by respected Mufti Sahib, to Hazrat Amirul Momineen, Khalifatul Masih Vaa, seeking guidance.
In his letter, dated 25 March 2023, Huzoor-e-Anwaraa offered the following instruction on this matter:
“The fatwa issued by the respected Mufti Sahib concerning this matter is entirely correct. Given that, in addition to the
husband’s own acknowledgement of these divorces, there also exist three separate written pronouncements of divorce issued by him at various times, there remains no plausible basis upon which the validity of these divorces can be denied.
“Therefore, three divorces have indeed been conclusively established between the two parties. Concerning any marital relations that may have occurred between them after these divorces, whether arising out of ignorance or a lack of understanding, such actions, irrespective of their circumstances, are nevertheless contrary to Islamic sharia. Both parties must therefore abundantly seek forgiveness from Allah and, to the best of their ability, engage in giving sadaqah and charitable deeds.
“May Allah the Exalted bestow upon both parties wisdom and discernment and enable them fully to adhere to the true teachings of Islam. Amin.”
What is the Ahmadiyya Muslim Jamaat’s stance on Darwinism?
A lady from the UK wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, regarding a footnote by Hazrat Khalifatul Masih IVrh under verse 66 of Surah al-Baqarah in his Urdu translation of the Holy Quran. She stated that the passage led her to believe Darwin’s theory was correct, whereas the Jamaat considers Darwin’s theory of evolution incorrect.
In his letter, dated 25 March 2023, Huzoor-e-Anwaraa provided the following reply:
“You are indeed correct that the Ahmadiyya Muslim Community does not accept Darwin’s theory of evolution with regard to the creation of mankind. On various occasions, Hazrat Musleh-e-Maudra explicitly rejected Darwin’s theory; notably, in his speech titled Sair-e-Ruhani Number 1, published in Anwar-ul-Ulum, volume 15, he presented an extensive and detailed refutation of Darwin’s theory with compelling arguments. Similarly, Hazrat Khalifatul Masih IVrh, on numerous occasions in his speeches and question-and-answer sessions, unequivocally rejected Darwin’s theory and provided a comprehensive rebuttal of it in his book Revelation, Rationality, Knowledge and Truth. To attain a clearer and deeper understanding of this issue, you should study both of these works carefully.
“With regard to the footnote under verse 66 of Surah al-Baqarah in Hazrat Khalifatul Masih IV’srh Urdu translation, it must be interpreted within the broader context of his other discourses and writings. As explained above, Hazrat Khalifatul Masih IVrh consistently maintained that Darwin’s theory is incorrect. Consequently, the intended meaning of this footnote is merely to clarify the Quranic metaphor of referring to morally corrupt religious scholars as ‘apes’. This metaphor does not imply that these scholars were literally transformed into monkeys; rather, it signifies that such corrupted scholars descended from their noble status as ‘the noblest of creation’ to the lowly and degraded condition symbolically represented by apes.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London. Translated by Al Hakam.)
Image: hermine-sol-moona/Pexels
‘Is knowledge better or wealth?’: God’s grace and the Ahmadiyya Khilafat
Sitting in the tranquil atmosphere of Darul Aman Qadian, Hazrat Mirza Ghulam Ahmadas observes two of his blessed sons engaged in a reflective conversation. The young Mahmudra and Bashirra are earnestly debating whether knowledge or wealth is more valuable. The Promised Messiahas gently offers his insight, saying:
“My son, neither knowledge nor wealth holds real worth. It is the grace of God that is truly valuable.” (Al Badr, 31 October 1902, p. 1)
Through this wise counsel, Hazrat Ahmadas imparted the most essential truth in his young son’s mind that without God’s grace, knowledge and riches are of no true value – for if employed to bad ends, they become evil themselves.
In the current world, with all its technological advancements and economic prosperity, it is quite easy to understand that knowledge and wealth are the ultimate measure of progress and success.
The superpowers of our time – nations that drive global discourse, hold enormous military arsenals, and possess exceptional educational institutions – apparently have both in abundance. And yet, despite their wisdom and wealth, the world remains engulfed in wars, injustices, and immense suffering.
Why is it that those who have attained the heights of worldly achievement are so often the very perpetrators of global injustice? The answer lies in this profound truth: neither knowledge nor wealth is of any benefit unless accompanied by the blessings and grace of Allah the Almighty.
The leading nations of today have made record advances in science, medicine, and technology. They are incredibly wealthy, their economies enormous, and their power seemingly unstoppable. However, they fail miserably when it comes to the moral compass of human dignity, compassion, and justice. They spend billions on exploring space while millions of people on our planet
My son, neither knowledge nor wealth holds real worth. It is the grace of God that is truly valuable.” “
starve. They profess to uphold freedom and democracy, and yet they support –openly or covertly – conflicts that reduce whole countries to rubble, leaving widows, orphans, and ruin in their wake.
The world has seen this kind of brutality in Iraq, Afghanistan, Syria, Ukraine and now in Gaza. Children have been bombed in their beds, hospitals destroyed, and water and electricity cut off as instruments of siege. All this is done or allowed by those who call themselves the champions of modern civilisation. The irony is stark –the most knowledgeable, the most affluent, and the loudest voices are the ones who have committed the most atrocities against humanity.
Such actions also expose the spiritual darkness of our time. Without God’s blessing, knowledge and riches are powerless. Unaccompanied by divine grace, knowledge turns into conceit and wealth into a tool of oppression. In the absence of divine mercy, power corrupts absolutely. The conscience gets numbed, and policy is directed, not by justice, but self-interest, greed, and ideological dominance.
The distinguishing factor Real gain does not come from material
wealth but from the closeness and grace of the Almighty God. His blessing changes hearts, guides behaviour, and gives sense to each action. When His grace falls on someone, they are raised above the boundaries of power and possession. They are moved by compassion, and acting with justice, they uphold the truth – even when the world looks the other way.
God’s grace is the distinguishing factor between the empty shell of worldly power and the essence of spiritual guidance. And in our age, this contrast is clearly visible in the character and institution of the Khilafat of Islam Ahmadiyyat.
Divine grace and Khalifat
At a time when world leaders are complicit, and fail to openly condemn oppression or defend the innocent, the Fifth Khalifa of the Promised Messiahas, Hazrat Mirza Masroor Ahmad, may Allah be his Helper, is a lone voice of moral clarity. He has no military, no earthly throne, and no political power. However, by the grace of God, he is loved and respected throughout nations, and followed by millions. His leadership is not of material possessions or academic achievement but of divine mandate and continued through divine favour.
While the leaders of the world seek popularity through rhetoric and controlling narratives, the Khalifa speaks only for the truth. He emphasises the dire need of peace on global platforms, writes letters to heads of states, and calls on world powers to forsake the road of ruin. His messages are consistent – justice, peace, and compassion must reign.
Hazrat Khalifatul Masih Vaa does not seek political gain in tragedies; he laments the suffering of every innocent soul irrespective of race or creed. Whether it is the Rohingya Muslim tragedy, the innocent lives lost in Ukraine, or the Palestinian suffering, he speaks out against all that is unjust without fear or favour. He said:
“Certainly, it is my opinion that there should be a full ceasefire between Israel and Hamas and also in the war between Russia and Ukraine. Thereafter, instead of inciting their respective allies towards further warfare, all members of the international community should prioritise ensuring relief efforts are stepped up to help those in desperate need and focus on bringing about a lasting and peaceful settlement.”
(“Global Muslim leader calls for ceasefire in Gaza and Ukraine, says privileged nations are wielding their veto ‘like a trump card’”, www.pressahmadiyya.com)
Such moral consistency can only be achieved by one who is guided by God’s grace. The love and respect that Ahmadis possess for their Khalifa is not coerced, nor is it artificially engineered through propaganda. It is the natural response of hearts to the sincerity, compassion, and affection they receive from their Khalifa. The relationship of the Khalifa with the
people is a unique one – a living proof of God’s blessings that keeps on binding, inspiring, and uplifting.
Impact of Allah’s blessings
The efforts of the Khalifa don’t exist solely on the international forums. Through his Friday sermons, correspondence, and supplications, he constantly cultivates a world community to lead lives of righteousness, service, and selflessness. Under his guidance, the Ahmadiyya Muslim Community constructs hospitals, schools, and relief initiatives in some of the world’s most forsaken areas. This global effort isn’t funded by oil wealth or political influence –it’s supported and sustained by the special grace and blessing of Allah the Almighty.
Where the superpowers of the world send drones and raze houses, the Khalifa dispatches physicians and constructs villages. Where others foment division, he builds unity. Where they seek gain, he looks for prayers. Where they sow seeds of terror, he plants hope.
All of this serves to drive home the fundamental truth: without God’s grace, knowledge and wealth are of no true value. It is only by Allah the Almighty’s blessings that hearts are melted, lives are transformed, and real peace is established.
What world leaders can learn from Khilafat
The lesson is simple and straightforward. While the world is swiftly drawing close to a huge catastrophe – with war, environmental disasters, and societal discontent looming large – it needs to comprehend that its remedies are not additional knowledge or additional wealth. The solution lies in turning back to God, seeking His grace, and in following the example of those upon whom His blessings are showered day and night.
In this regard, the Khilafat of Islam Ahmadiyyat offers a living example. It is not a symbolic title, but rather a divinely ordained institution that continues to light the path of peace, justice, and righteousness in a world otherwise plunging deeper into darkness and evil.
At the end of the day, history will care little about the magnitude of economies or the number of patents owned. It will remember the legacies of compassion, the calls for justice, and the leadership that united with the oppressed. And in that memory, the Ahmadiyya Khilafat shall stand out as a beacon of light – not for material wealth or worldly knowledge, but for God’s continued grace.
Let the world wake up before it is too late and let it know that without the blessings of God, even the most powerful empires become empty and bound to collapse. But with His grace, even the humblest of individuals can alter the course of history.
M Adam Ahmad Al Hakam
The relentless persecution of Ahmadis in Pakistan: When will our nation cleanse its soul?
Mona Farooq USA
It does not take a foreign enemy to fracture a nation’s soul. Sometimes, it is the sanctioned hatred within that does the job best –quietly, thoroughly, with a frightening sense of righteousness.
In Pakistan, that fracture has a name: the persecution of Ahmadis.
What began as a political compromise in 1974, with the Second Amendment that declared Ahmadis non-Muslim, has metastasised into a full-blown statesponsored apartheid. Under Ordinance XX (1984), Ahmadis are not only banned from identifying as Muslims, but they are also criminalised for acts as basic as greeting someone with “Assalamu Alaikum” or offering congregational prayer. The law strips them not only of their religious freedom but also of their civic dignity, effectively branding them as secondclass citizens in the country of their birth. This is not merely social exclusion; it is institutionalised erasure.
Once hailed as national assets, men like Sir Zafrulla Khanra, Pakistan’s first foreign minister, or Nobel Laureate Dr Abdus Salam, Ahmadis are now systematically pushed out of public life.
Their mosques are razed, their graves desecrated, their identities criminalised and their worship violently interrupted. The cost of this systemic hatred is measured in blood.
On 16 May 2025, Dr Sheikh Mahmood Ahmad, a respected UK-trained gastroenterologist, was gunned down in Sargodha, Punjab, Pakistan. He was 58 – a father, a son, a patriot. Despite being threatened and pushed out of his medical post due to his faith, he stayed. He healed. He served. Until hate silenced him.
The National Commission for Human Rights (NCHR) condemned the murder, declaring:
“Ahmadiyyas are citizens of Pakistan. Their wanton murders, abuse and harassment must stop. Vigilante justice and mob violence must be addressed with a firm and speedy response.”
On April 24, Muhammad Asif, a 19-yearold student in Kasur, was killed in a targeted attack in the village of Bhulair. The only son of his parents and brother to two sisters, his only “crime” was being an Ahmadi. Another Ahmadi man was also injured in the attack. The local community had long reported threats, but nothing was done. Days earlier, Laeeq Cheema, a 47-year-old father of seven, was lynched in Karachi. He was beaten to death outside an Ahmadi mosque with bricks and sticks while a frenzied mob screamed anti-Ahmadi slogans. Worshippers had gathered for Friday prayers. It was a murder carried out in daylight, with the mosque as a backdrop and the state as a bystander.
The NCHR called the incident a
“grave violation of fundamental rights and religious freedom,” asserting, “Hate-fueled violence has no place in any civilized society. Justice must prevail.” It further said:” This assassination is yet another tragic episode in the ongoing campaign of hate, persecution and violence against the Ahmadiyya Muslim Community across Pakistan, in the so-called name of God.”
But justice remains elusive. Even offering Salat is now dangerous for Ahmadi Muslims.
In March 2025, Dr Tahir Mahmood, a 72-year-old homoeopathic physician and president of his local Ahmadiyya chapter in Malir’s Khokrapar Colony, was arrested –his offence: leading Friday prayers. He was
jailed under Pakistan’s anti-Ahmadi laws. He was ill, denied medication and died in custody in May. His death was not just tragic, it was deliberate negligence cloaked in legal pretext.
The Amnesty International report released on March 11, 2025, condemned the broader crackdown:
“The disturbing pattern of arbitrary arrests, harassment and violence against the Ahmadiyya community is in violation of their right to freedom of religion and belief. In the past two weeks alone, more than 60 Ahmadis, including children, have been unlawfully arrested in Pakistan.”
A day later, the International Human Rights Committee (IHRC) warned:
With the light of Khilafat, the world opens before you
years old, I was the youngest participant in a gathering of heads of state, prime ministers, diplomats, and world-renowned experts, past and present. Yet beyond my academic and professional journey, what defined this experience most deeply was my identity: an Ahmadi Muslim and a waqif-e-nau from Kababir.
As a Law and International Relations student at Reichman University in Israel and working on legal research with NATO’s legal office regarding the Ukraine-Russia conflict, many assumed I was there because of my credentials. Indeed, they gave me a seat at the table – but they did not define my influence.
What truly set me apart was something deeper, more meaningful, and rarely
“A systematic crackdown on Ahmadi Muslims in Pakistan is unfolding. Since the start of 2025, persecution against Ahmadiyya Muslims in Pakistan has intensified [...] Pakistani authorities – under pressure from the extremist group Tehreek-e-Labbaik Pakistan (TLP) – have participated in the destruction of six Ahmadiyya mosques across Punjab this year.”
These aren’t random events; they are the natural consequence of years of demonisation and legalised discrimination. From pulpits to political rallies, Ahmadis are relentlessly targeted. And the state’s silence is complicity.
And yet, the Ahmadi Muslim Community has responded not with violence, but with service. It builds schools. It runs hospitals. It educates. It prays. It perseveres.
But how many more physicians must be martyred? How many more fathers must be lynched? How many teenagers must be buried before Pakistan admits what this is – not just religious intolerance, but a slowmotion extermination of a community?
Pakistan stands today at a moral precipice. The choice is not between Ahmadis and others. The choice is between justice and complicity, between a future rooted in pluralism or a present mired in persecution.
If we wish to preserve the soul of this republic, we must begin by acknowledging what we have become. It is time – long past time – to disinfect the soul of this nation. Not just for Ahmadis, but for Pakistan itself.
understood by many: the spiritual strength and global vision instilled in me through our institution of Khilafat-e-Ahmadiyya. Throughout the forum, during panel discussions and private dialogues, I found myself constantly referring to the true teachings of Islam that we learnt through the worldview of Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V.
Whether it was in conversations with over 40 Presidents and prime ministers or in the discussions on Gaza, the Middle East, or the ideological roots of extremism, I wasn’t merely sharing my opinion – I was echoing the guidance of the man of God.
During a compelling two-hour session
Eiqan Ahmad Shams Kababir
Being selected as one of the 12 Global Young Leaders at the prestigious Global Baku Forum 2025 was a humbling honour. At 22
[In the name of Allah, the Gracious, the Merciful.] [We praise Him and invoke blessings upon His Noble Messengersa and upon His servant, the Promised Messiahas ] [By the grace and mercy of Allah – He alone is the Helper.]
Resolution of Condolence
On the demise of the respected Syed Mir Mahmood Ahmad Nasir Sahib
The students, teachers and staff of Jamia Ahmadiyya UK hereby express their heartfelt feelings of grief and sorrow at the sad passing of the long-standing servant of the Ahmadiyya Jamaat and valiant helper of Khulafa-e-Ahmadiyyat, the revered Syed Mir Mahmood Ahmad Nasir Sahib, former Principal of Jamia Ahmadiyya Pakistan.
[‘Surely, to Allah we belong and to Him shall we return.’]
The late Syed Mir Mahmood Ahmad Nasir Sahib, by virtue of his close link with the blessed family of the Promised Messiahas, and owing to his family heritage and personal qualities, was a distinguished personality who also possessed outstanding prowess in religious sciences and spiritual insights. Every moment of his trustful life was dedicated to serving humanity for the sake of Allah. On Sunday, 11 May 2025, he returned to his True Master, leaving millions of devoted members of the Ahmadiyya Community bereaved.
His very being was a vessel of immense spiritual blessings. By being the nephew of the revered Mother of the Faithful, Hazrat Sayyidah Nusrat Jahan Begumra (Amma Jan), the Promised Messiahas was, therefore, his uncle by marriage (husband of his paternal aunt) – a relationship of great closeness. He was also the son-in-law of Hazrat Musleh-e-Maudra, [...] the illustrious grandson of Hazrat Mir Nasir Nawabra; and the noble son of Hazrat Mir Muhammad Ishaqra. From the moment he entered the academic arena until his last breath, he was enabled to render colossal, invaluable and unparalleled services to the Jamaat – too numerous to recount here.
After pledging a life-devotion [waqf-e-zindagi], he took up the mission of continuing the services of his respected father and, until his return to the Creator, honoured that pledge magnificently, never allowing a single moment of his life to be devoid of service to faith. Immediately thereafter, he entered Jamia Ahmadiyya, completed his religious studies and subsequently his secular education; fully equipped with knowledge and virtue, he stepped into the field of service and rendered countless services.
[‘That is Allah’s grace; He bestows it on whom He pleases.’]
Syed Mir Mahmood Ahmad Nasir Sahib was enabled to serve as:
• Missionary of the Jamaat in London, the USA and Spain;
• Lecturer and later Principal of Jamia Ahmadiyya Pakistan;
• Wakil-ut-Tasnif (Director of Publications) and Wakil-utTalim (Director of Education) at Tahrik-e-Jadid Anjuman Ahmadiyya, Pakistan.
Similarly, he served in various capacities within the auxiliary organisations Khuddam-ul-Ahmadiyya Markaziyyah and Ansarullah Pakistan; as Deputy Officer for Jalsa Salana Pakistan; and as a member of the Majlis-e-Ifta, the Tadwin-eFiqh Committee, the Khilafat Library Committee, the revision committee for the Translation of the Holy Quran by Hazrat Khalifatul Masih IVrh, the Topics Committee for Jalsa Salana
speeches, and the Orphans’ Committee.
Under Majlis-e-Irshad, he, along with other scholars, was often granted the honour of addressing sittings held in Masjid Mubarak.
Hazrat Amirul Mominin, Khalifatul Masih Vaa founded the Noor Foundation in 2005 and appointed him its President, a post he held until his demise. Gifted with the command of more than six languages, he was a great researcher, thinker, Hadith scholar and translator – a prodigy of his era. He was exceedingly lively and quick-witted; a gentle humour and subtle wit adorned his conversation. Frank in speech and guileless in manner, he was also deeply devoted to worship. A first-rate orator, he also excelled in teaching the Quran and Hadith. His habit of reading was unparalleled; apart from a few hours’ rest each night, he was ever engrossed in work. In matters of Jamaat funds, he exercised the utmost caution. His lifestyle and habits were extremely simple; until health no longer permitted, his sole conveyance remained a bicycle. His heart brimmed with love and affection for the students, who in turn loved him and felt at ease in his company. Hundreds of his pupils are presently serving the faith across the world.
We pray to Allah the Almighty that He may grant Syed Mir Mahmood Ahmad Nasir Sahib a place among His loved ones, continue to raise his ranks, bestow upon him an exalted station in Jannat-ul-Firdaws, be the Protector and Helper of his progeny in every respect, and make them heirs to his prayers and virtues. Amin
All the teachers of Jamia UK, humbly represented before our Master, Hazrat Khalifatul Masih Vaa, together with every member of the blessed family of the Promised Messiahas, the bereaved family and descendants of the respected Mir Sahib, all his pupils, and the members of the worldwide Ahmadiyya Jamaat, express profound sorrow and grief. We all supplicate that the void created in the Jamaat by the passing of Syed Mir Mahmood Ahmad Nasir Sahib may, through Allah’s grace, be filled, and that He may raise many worthy replacements for him.
Amin, O Most Merciful of those who show mercy.
Wassalam
Your humble servants,
All the students, teachers and staff of Jamia Ahmadiyya UK
Submitted with utmost respect to Hazrat Amirul Mominin, Khalifatul Masih V, may Allah be his Helper
Copies to:
• Syed Ibrahim Munib Ahmad Sahib (son of the late Syed Mir Mahmood
Ahmad Nasir Sahib)
• Dr Syed Ghulam Ahmad Farukh Sahib (son)
• Syed Shoaib Ahmad Sahib (son)
• Syed Muhammad Ahmad Sahib (son)
• Sayyidah Aisha Nusrat Jahan Sahiba (daughter)
• Daily Al-Fazl International
• Weekly Al Hakam, London
with Mr Mohammad Shafiq Gabr, one of Africa’s most prominent business leaders and philanthropists, I shared perspectives shaped not only by my academic work but also by my life as an Ahmadi Muslim growing up among Jewish people and Arabs in the Holy Land.
We spoke candidly about the Gaza conflict, the failures of Western foreign policy, and the ideological void that breeds extremism. I told him plainly: “You cannot kill an extreme ideology with bombs.” Such simple truths are emphasised repeatedly in the speeches of Huzooraa, especially in his book World Crisis and the Pathway to Peace, and they resonated deeply, even among those with contrasting political views.
Among the many dignitaries I met were Mevlüt Çavuşoğlu, former Foreign Minister of Turkey, who spoke with passion about Palestine; Rosen Plevneliev, former President of Bulgaria, who told me that he will plan a visit to Jamaat’s centre in Kababir; Amr Moussa, former Secretary General of the Arab League, who appreciated my courage and sincerity in a politically sensitive discussion.
I also met Ehud Olmert, former Israeli prime minister, Jeyhun Bayramov, who is Azerbaijan’s minister of Foreign Affairs, the Croatian President Kolinda GrabarKitarović and many others. At every stage, I asked myself: What can I do that aligns with Huzoor’s vision and guidance? With this in mind, I made it a priority to convey the message of Islam Ahmadiyyat in every interaction, and by Allah’s grace, this proved to be the most impactful element.
What astonished me, even more than the forum itself, was how quickly the presence of the Jamaat made me a focal point in discussions. My opinions were not seen as just those of a young legal researcher – they were received with weight because they carried the gravitas of a global community led by Khilafat. I saw how people, presidents, and ministers alike were flabbergasted by the clarity and moral grounding of our perspective.
This was the core of my experience: No matter how well-versed we are in politics, law, or strategy, our greatest asset is our attachment to the institution of Khilafat. It is this attachment that provides not only spiritual strength but also intellectual clarity and moral direction. As a humble servant of the Jamaat, I felt this power tangibly. Our treasure lies not in titles, but in prayers – in being part of a divinely guided community.
The Global Baku Forum gave me many insights, but more importantly, it reaffirmed my faith: We are blessed with leadership that sees far beyond what global powers and think tanks can perceive. I also experienced a fact that not many understand: We as Ahmadis are always at a great advantage on every platform that we appear. You get the sense of duty, not just as a professional in your field but as a representative of the Messiah’s community in this age.
May Allah enable us all to recognise the strength of what they have. May we become true ambassadors of peace, justice by being servants of Khilafat. Amin.
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
9 May 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Further details in relation to the Battle of Mu’tah are as follows: Hazrat ‘Auf bin Malik Ashja’ira relates, “I was travelling with those individuals who set off alongside Hazrat Zaid bin Harithahra. I met a person from Yemen, who only had a sword. Another Muslim slaughtered a camel, and he [the individual from Yemen] asked him for some of its skin, which he gave to him. He asked him for some skin and turned it into a form of a shield.” He then says. “We continued our journey and clashed with the Byzantine army. One person was riding on a brown horse. It had a golden saddle and golden weaponry. This Byzantine soldier started calling out to the Muslims. The Yemeni individual approached him from behind a boulder and hamstrung the horse of the enemy. A skirmish broke out, and the Byzantine soldier fell off. The Yemeni took his sword, mounted his horse and killed him. (The Muslim killed him and took his horse and weapons). When Allah the Almighty granted the Muslims victory, Hazrat Khalid bin Walidra sent a message to this individual, (who killed the Byzantine soldier; he sent him a message) and took some of his provisions.” That is, he asked him to hand in the spoils he obtained.
‘Auf relates, “I went to Hazrat Khalidra and said: ‘Are you aware of the command of Allah the Almighty in relation to these provisions?’” Since Khalid bin Walid had only recently accepted Islam, they thought that he might not be aware of the command of Allah the Almighty that it belongs to the one who killed [the enemy]. That is, the provisions and spoils of war would belong to the person who killed the enemy. Khalid bin Walid said: “I am aware of this. However, I thought that it was more than what was due.” That is, the provisions he took were more than what was his share. He says: “I asked Khalid to return these provisions to that individual; otherwise, I will mention
this matter to the Holy Prophetsa. However, Hazrat Khalidra refused to return the provisions.”
Hazrat ‘Aufra further says, “Subsequently, we went to the Holy Prophetsa and I informed him of this incident and also of the conduct of Hazrat Khalidra. The Holy Prophetsa enquired of Hazrat Khalidra what he had done. He said: ‘I believed that he had taken more than what was his due and therefore took some back from him.’
The Holy Prophetsa said: ‘Whatever you took from him, return it to him.’” Hazrat ‘Aufra relates, “I said: ‘Now take it from him, Khalid! (That is, how will you take it now, since the Holy Prophetsa has instructed you to return it?) Did I not tell you to return it?’
In any case, the Holy Prophetsa heard Hazrat ‘Aufra saying this to Hazrat Khalidra The Holy Prophetsa asked what happened. He says, he once again told him the entire incident. At first, he did not reveal all the details. However, now he told him that he had asked him to return the provisions, but he did not do so. Upon this, the Holy Prophetsa became displeased and said, “Khalid, do not return all the provisions to him.” At first, he had told him to return the provisions, but now he told him not to do so. Thereafter, the Holy Prophetsa said the following for their moral training: “Do you wish to leave the leaders I have appointed in this state so that you receive that which is pure and leave them with the impure share?”
When someone has been appointed as a leader (Amir), then saying that your decision is correct and that the purity or integrity of that decision rests with you, while any negative aspect of it should be attributed to the leaders – this is a very wrong attitude.
[The Holy Prophetsa said that] now having been informed of the matter, he was withdrawing the earlier command, and what Khalidra did was correct.
Here, the dignity of the Amir had to
be upheld, so the Holy Prophetsa said that in this way, you are insulting the Amir by implying that he had acted wrongly. That is why the Holy Prophetsa withdrew his initial decision.
It is narrated from Hazrat Jabirra, “During the Battle of Mu’tah, some Muslims were martyred. The Muslims obtained some possessions from the idolaters as spoils of war. Among these items was a ring, which someone presented to the Holy Prophetsa. I told him that the Holy Prophetsa had gifted that ring to me.”
Hazrat Khuzaimah bin Thabitra narrates, “I participated in the Battle of Mu’tah. One of the Byzantines challenged me to a duel, and I defeated him. He was wearing a helmet adorned with rubies. My intention was to take those rubies. I took them, and when I reached the Holy Prophetsa, I presented the rubies to him. The Holy Prophetsa gifted them to me.”
He says, “During the era of Hazrat Uthman al-Ghanira, I sold them for a thousand dinars and bought an orchard with that money.”
Allamah Ibn Kathir writes that these narrations clearly show that the Muslims did, in fact, acquire spoils of war. It cannot be considered a total defeat since they obtained the spoils of war. The question of defeat does not arise, as it was a military strategy that led them to return. Nevertheless, he says that they seized goods from the enemy commanders and killed their leaders. Hazrat Khalid bin Walidra relates, “On the day of the Battle of Mu’tah, nine swords broke in my hand, and only one broad Yemeni sword remained in my hand.”
Allamah Muhammad bin Yusuf states that this narration indicates the Muslims killed many of the idolaters; otherwise, they could not have escaped from them. The Muslims numbered only 3,000, while the idolaters were more than 200,000. This fact alone stands as a strong and independent proof of the superiority of the Muslims –and Allah knows best
Ibn Ishaq has narrated that Hazrat Kutbah bin Qatadahra was the commander of the right flank of the Muslim army. He attacked Malik bin Rafilah, the leader of the Christian Bedouins, and killed him. Hazrat Kutbahra used to proudly recite Arabic verses about this, saying:
“I struck Rafilah, the son of Arash, with a spear that pierced deep into him, and then the spear broke. When I delivered a decisive blow to his neck, he slumped like a branch of a Sallam tree (which is a thorny tree). We pulled his cousins’ women like the herding of cattle.”
Hazrat Asma bint Amisra narrated, “The day Hazrat Ja‘farra and those with him were martyred, the Holy Prophetsa came to our home. He said, ‘Bring me Ja‘far’s sons.’ I brought them before him. The Holy Prophetsa embraced them, and tears began to flow from his eyes. I said, ‘O Allah’s Messengersa, may my parents be sacrificed for you. Why are you weeping? Have you received any knowledge regarding Hazrat Ja’farra and those who were with him?” The Holy Prophetsa replied, “Yes, today the crown of martyrdom has been placed upon their heads.”
Hazrat Asmara says, “I stood up and began to weep. The women gathered around me. The Holy Prophetsa then returned to his
family. He said, ‘Do not forget the family of Ja’far. Prepare some food for them. She is dealing with the death of her husband today.’” In other words, he instructed the people to send food to their house that day.
Hazrat Anasra narrates that the Holy Prophetsa stood atop his pulpit and informed the people of the martyrdom of Hazrat Zaidra, Hazrat Ja’farra, and Hazrat Ibn Rawahahra. They were martyred that very day, even though news of their martyrdom had yet physically arrived. The Holy Prophetsa said, “Now Hazrat Zaidra has taken up the banner of Islam. (He was explaining the incident.) He was martyred. Then Hazrat Ja’farra took up the banner of Islam, and he too was martyred. Then Hazrat Abdullahra grasped the banner of Islam, and he was also martyred. (Tears were flowing from the Holy Prophet’ssa eyes) until the banner of Islam was taken up by one of the swords of Allah, and Allah granted victory to the Muslims.”
Another narration states that Hazrat Ya’la bin Umayyahra brought news of the soldiers of Mu’tah to the Holy Prophetsa The Holy Prophetsa said, “If you wish, you may inform me, or if you prefer, I will tell you about them.” The Holy Prophetsa said that Allah the Almighty has already informed him as well. Would you like to tell me first, or shall I tell you what happened? He replied, “O Allah’s Messengersa, you tell me.” The Holy Prophetsa related the entire incident to him. Hazrat Ya’lara submitted, “I swear by He Who has sent you with the truth; you have not missed a single part of the events that took place.”
The Holy Prophetsa said, “Allah raised the earth before me until I saw their battle. I saw them in a dream; they were resting on beds made of gold. I saw the bed of Hazrat Abdullah bin Rawahahra and it appeared slightly crooked. I asked, ‘What is the reason for this?’ I was informed that the other two had advanced straight ahead, but Abdullah had shown some hesitation and then proceeded forward.” This hesitation of his had been mentioned in a previous sermon. He had himself stated that a thought had occurred to him that perhaps he should not fight.
Another narration states that the Holy Prophetsa said, “Ja’far, Zaid, and Ibn Rawahah were presented before me. They were in a tent made of pearls. I saw Hazrat Zaidra and Hazrat Ibn Rawahahra; their necks were slightly hunched, but Hazrat Ja’farra stood upright and there was no hunch in his neck. I was informed that when death approached the first two, they avoided it, as if to turn away from it, but Hazrat Ja’farra did not do so. Instead of his arms, Allah the Almighty granted him two wings, with which he roams through Paradise wherever he pleases.
In another narration, it is mentioned that whenever Hazrat Abdullah bin Umarra would greet Abdullah, the son of Hazrat Ja’farra, he would say:
“Peace be upon you, O son of the one with two wings!” (Subul al-Huda wa alRashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 151-154)
In the course of mentioning various matters, Hazrat Musleh-e-Maudra mentioned a specific detail and said, “When
it comes to difficult matters, some people understand them while others do not. Those who have an understanding of the matter ought to explain it to those who are unaware. Whether they are unaware of it because they do not contemplate over it, or perhaps due to the fact that their hearts are not ready to absorb the bounties of God Almighty due to their own sins.
“These difficult subjects are usually of two types. The first is intellectual subject matter, which is comprised of refined philosophical points. Take, for example, the concept of God’s oneness – one aspect everyone can understand – that God is One. But the spiritual intricacies beyond this –how God’s unity exerts an influence over man’s every action – requires one possessed of Divine knowledge, and in order to distil this knowledge, you would need a scholar. Every person cannot excavate the more subtle points, but will certainly understand that the Holy Quran does not teach more than One God. (God Almighty declares in the Holy Quran that God is One.)
“Then there are problems that arise from questions which are not necessarily intellectual but have been expressed in a manner of speech known as metaphor or simile.” Certain issues are not scholarly but pertain to important phrases and statements which people simply fail to understand. If they’re articulated, some end up understanding the opposite of what was intended.
Hazrat Musleh-e-Maudra further states:
“The average person ends up with erroneous interpretations due to a lack of understanding, far-flung from the true connotation. For instance, (Hazrat Muslehe-Maudra gives an example) that an incident occurred in the life of the Holy Prophetsa when, during the expedition towards the Levant, the Messengersa of Allah sent Hazrat Zaid bin Harithahra as the commander of the army and announced that if he were martyred, then Hazrat Ja’far bin Abi Talibra should take charge, and if he, too, were martyred, then Abdullah bin Rawahahra should take charge. Thus, whatever the Holy Prophetsa had said came to pass. And all three, Hazrat Zaidra, Hazrat Ja’farra and Hazrat Abdullahra, were martyred. After this, Hazrat Khalid bin Walidra took charge and safely returned with the army. When news of their martyrdom reached Medina, the wives whose husbands were killed and the parents whose children were martyred in this battle began to cry and express sorrow, whilst remaining within the parameters of the sharia
The Messengersa of Allah – only as an expression of condolence and not so that women should gather and begin crying in one place – said, ‘there is no one to cry over Ja’afar.’” Hazrat Ja’farra was related to him, and the Holy Prophetsa simply expressed his condolences. Hazrat Musleh-e-Maudra states:
“By this statement, the intent of the Messengersa of Allah was certainly not that someone should cry for Hazrat Ja’farra, but that he too had lost a brother in him, and so if he was not crying, then they ought to bear this loss with patience. (This is what the Holy Prophetsa wanted to convey.) Because the relatives of Hazrat Ja’farra , who were there, were the Holy Prophetsa and Hazrat Alira; they were both men of such lofty
standard that it did not behove them to cry aloud at his demise. (The Holy Prophetsa could not have cried aloud, nor could Hazrat Alira. They knew and possessed a deep understanding.)
“Hence, it was perhaps to convey the message ‘See here, my brother was also martyred in this battle, but I did not weep,’ that the Holy Prophet said, ‘there is no one to cry over Ja’far.’ When the Ansar heard of this, because they were deeply passionate about fulfilling every one of the Holy Prophet’ssa commands, they went to their respective homes and told the women of their households to stop weeping there and go and cry at the house of Ja’far instead.
“Thus, when all the women gathered at Ja’far’s home and began raising a clamour, the Holy Prophetsa heard the noise and asked what had happened. The Companions answered, ‘O Messenger of Allah, what you said earlier about there being no one to cry over Ja’far, we have sent our women to Hazrat Ja’far’sra home and they are crying there. The Messengersa of Allah replied, ‘I did not mean that – go and stop them from doing so.’ (All he meant was that he did not cry, so they all should also bear this loss with patience.)”
Thus, an individual went and told them to stop. In response, the women said, ‘Who are you to stop us? The Holy Prophetsa, has today expressed sorrow, saying, “There is no one to weep over Ja‘far,” and yet you come to stop us?’ Upon hearing this reply, the individual once again presented himself before the Holy Prophetsa.”
Hazrat Musleh-e-Maudra continues, “Because some people are overly eager to relay even the slightest of matters to others, and so when they gave this response, he immediately went to the Holy Prophetsa and mentioned to him that they refused to heed his instruction. The Holy Prophetsa stated, ‘Put dust upon their heads.’ (This was a metaphorical expression), meaning to leave them alone and do not say anything to them; they will soon tire of their weeping and fall silent.
“But, may Allah have mercy on him, he gathered dust in his cloak (he literally started doing so) and began to pour it upon the heads of the women. They cried out, ‘Madman! What are you doing?’ He replied, ‘The Holy Prophetsa has instructed that dust be put upon your heads, so I will certainly do so.’ (This was a metaphorical statement which he implemented in the literal sense.)
“When Hazrat Aishara came to know of this, she admonished the man and said, ‘You have not understood its actual meaning. The Holy Prophetsa meant that they should be left alone, and in due time, they would calm down on their own. He certainly did not mean that you should literally begin casting dust upon them.’ This was a metaphorical statement of the Holy Prophetsa, yet he literally began to throw the dust. At times, people fail to try and understand idioms. (This man failed to understand due to a lack of insight, but Hazrat A’ishara explained it clearly.) At times, words are taken literally and are against the true reality of the meaning; consequently, the outcome is completely changed.” (Fazail-ul-Quran (6), Anwar-ul-Ulum, Vol. 14, pp. 351-353)
This incident also illustrates the deep love the Companions held for the Holy Prophetsa. Hazrat Musleh-e-Maudra has
referenced this incident in another place and states that when the Companions sent their women to the house of Hazrat Ja‘farra to mourn, it demonstrated the profound affection they bore for the Holy Prophetsa They did not pause to ponder over the deeper meaning of the Holy Prophet’ssa words as to what he actually meant; rather, they immediately told their women to leave behind their own sorrow and to join in the grief of the Holy Prophetsa
From this, one can perceive the deep love they had for the Holy Prophetsa Upon hearing the words, “No indication of mourning can be heard from the home of Ja‘far”, they felt as if they were wrong to lament over the martyrdom of their relatives and felt that the true sorrow was the sorrow experienced by the Holy Prophetsa
Hazrat Musleh-e-Maudra states that although this may appear to be a small incident, rarely can one find such a powerful and profound expression of love. These were the people whose services stood ever before the eyes of the Holy Prophetsa. That is, their sacrifices were witnessed by the Holy Prophetsa and they had such deep love for the Holy Prophetsa that no worldly relationship can parallel their devotion.
If one were to view the matter from a worldly perspective or from the standpoint of human sentiment, it would seem that the Holy Prophetsa ought to have given more consideration to the feelings of those early believers and that his love for us (i.e., we who are born in a later age) ought to have been far lesser in comparison (because they would express their love for him at all times and their expressions were before his very eyes). However, the boundless love of the Holy Prophetsa – as boundless as human love could ever be – did not permit him to allow the morale of those who were to come later to be diminished. (I.e., he did not let even our courage in this era falter.) In fact, the love of the Holy Prophetsa did not even allow for the morale of the middle generation of the Ummah to falter either.
As such, on one occasion in a gathering, the Holy Prophetsa referred to those who would come after him in these words: “My brothers – those who will come after me – they shall be of such a nature […]”
When the Companions heard this, a sense of envy arose in their hearts. They submitted, “Are they your brothers, and we are not? We remain in your company, yet you do not refer to us as brothers, while those who will come later, you are calling your brothers?”
The Holy Prophetsa replied, “You are my Companions; they are my brothers. Is this blessing any less, that you behold me with your own eyes and render service to the faith while in my presence? Indeed, this is a mighty bounty bestowed upon you. And as for those who will not see me and will come after, let me say something regarding them as well – let me say something for their comfort too, so that their hearts may find assurance and their spirits may be uplifted.”
In this manner, the Holy Prophetsa uplifted the spirits of the latter-day believers. Thus, ponder how greatly he lifted your spirits in that he stated:
“I do not know whether the first part of my Ummah is better, or the last part is better.” (Khitabat-e-Shura, Vol. 2, Concluding Address at Majlis-e-Shura 24
March 1940, pp. 505-507)
There are further narrations regarding the martyrs of Mu’tah. In his historical work Al-Bidayah wa al-Nihayah, Allamah Ibn Kathir mentions the martyrs of Mu’tah and records that the number of martyrs in the Battle of Mu’tah was 12. Although some narrations mention a greater number, it nevertheless remains an extraordinary miracle that two armies stood face to face – one fighting in the cause of Allah, numbering only 3,000, and the opposing force numbering 200,000, comprising 100,000 Romans and 100,000 Christians. Despite this, only twelve Muslims were martyred – or, a very small number – while a great multitude of disbelievers were consigned to Hell. Hazrat Khalidra himself stated that on that day, nine of his swords broke in combat, and only a single Yemeni sword withstood the intensity of the battle in his hands. One can only imagine how many disbelievers must have met their fate by the strike of those blades.
Regarding the Muslims’ return to Medina [from Mu’tah] and their reception by the Holy Prophetsa, it is recorded that on the way back, the Muslim army passed by a village that had a fort. On their initial departure, one of the Muslims had been martyred by the inhabitants of this place. The Muslims, therefore, laid siege to it until they conquered it, and Hazrat Khalidra killed its leaders.
When the Muslim army finally returned from Mu’tah, the Holy Prophetsa, along with several Companions, went out to welcome them. But when they returned, some individuals expressed displeasure, angrily questioning why the army had not attained martyrdom, claiming there had been no victory. Some even went so far as to throw dust upon the soldiers and taunted, “O you who fled the path of Allah!”
To this, the Holy Prophetsa stated: “They did not flee; rather, they are those who shall return to fight again.”
Hazrat Abdullah bin ‘Umarra narrates that when the Muslim army returned from Mu’tah, he too was among them. In another narration, he states: “We were ashamed, thinking we had fled. It seemed to us that we had abandoned the battlefield.”
Although the enemy had withdrawn from that location on their own accord, the Muslims did not pursue them. Instead, they seized the opportunity to return, adopting a strategic decision which, though wise, was misconstrued by some as an act of retreat. Those individuals themselves stated they felt ashamed, thinking they had fled the battlefield. Some expressed their fear, claiming that if they returned to Medina, they might face execution. Thus, they entered Medina by night and hid; some felt such profound shame that upon entering the city at night, they concealed themselves. Yet, they yearned to appear before the Holy Prophetsa and seek forgiveness. If they were forgiven, then they would be at peace, otherwise, they resolved either to return prepared for battle or to leave altogether.
Before the Fajr [morning] prayer, they presented themselves before the Holy Prophetsa. When he inquired who they were, they replied in embarrassment, “We are those who fled.” They were ashamed and thus admitted to be among those that fled. The Holy Prophetsa corrected them,
saying, “No, you are those who retreated to regroup and launch another attack. I am your support,” or as per another narration, “I am the support of every Muslim.” Upon this kindness, they kissed his hands. (Subul al-Huda wa al-Rashad, Vol. 6, Dar AlKotob Al-Ilmiyah, Beirut, pp. 154-156; Abul Kalam Azad, Ghazawat al-Nabisa, City Book Point, Karachi, p. 177)
The Holy Prophetsa exhibited a great deal of kindness.
Thereafter, another expedition, known as the Expedition of Hazrat Amr bin AlAasra, is mentioned. This expedition took place in Jumada al-Thani, 8 AH, though some accounts suggest it occurred in 7 AH. Except for Ibn Ishaq, all scholars agree this expedition followed the Battle of Mu’tah, which itself occurred in Jumada al-Ula, 8 AH. The reason behind this expedition was that news reached the Holy Prophetsa of the tribe of Banu Quda’ah preparing an assault on the outskirts of Medina. Banu Quda’ah, a Qatanite tribe, resided beyond Wadi alQura, approximately ten days’ travel from Medina.
In this regard, it is further reported that the Holy Prophetsa dispatched Hazrat Amr bin Al-Aasra to subdue them. Hazrat Amr bin Al-Aasra, the son of Aas bin Wa’il, a leader from Mecca, had embraced Islam in 7 AH or, according to another report, 8 AH. Hazrat Amrra recounts that the Holy Prophetsa instructed him to gather his clothes and weapons, declaring, “O Amr, I intend to appoint you as a commander over an army. Allah will grant you spoils of war and protect you.” Hazrat Amrra replied, “I did not embrace Islam for wealth.” The Holy Prophetsa replied, “How excellent is lawful wealth for a righteous man.” Though he did not embrace Islam seeking wealth, if Allah the Almighty grants it to him, it is indeed a blessing.
The Holy Prophetsa assembled an army of 300 Muhajirin and Ansar under Hazrat Amr’sra command, including 30 horsemen. He provided Hazrat Amrra with a white standard and an additional black flag. He advised Hazrat Amrra to encourage the tribes of Banu Bali, Uzrah, and Balqain encountered along the way to join them. Hazrat Amrra was especially skilled at warfare and the art of combat, and it was for this reason that the Holy Prophetsa appointed him as the commander. (Sharh al-Zurqani ala al-Mawahib al-Ladunya, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Berut, pp. 357359 and 361; Usd al-Ghabah, Vol. 4, Dar AlKotob Al-Ilmiyah, Beirut, p. 232; Farhang-eSirat, p. 237, under “Quda’ah”)
Another reason for sending Hazrat Amrra on this expedition was that since his maternal grandmother belonged to the Bali tribe, this would enable him to foster positive relations with them. (Sirat Ibn Hisham, Dar Al-Kotob Al-Ilmiyahh, Beirut, p. 879)
The Muslim army travelled by night and concealed themselves during the day until reaching a spring named Salasil in the Juzam territory; hence, the expedition’s alternate name is the Expedition of Dhat alSalasil. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 167)
There are accounts of requesting reinforcements from Medina [during this expedition]. Upon nearing the spring, the Muslims realised the enemy force
was considerably larger. Hazrat Amrra dispatched Hazrat Rafi bin Makithra to the Holy Prophetsa requesting reinforcements. The Holy Prophetsa prepared a banner for Hazrat Abu Ubaidah bin al-Jarrahra and sent him, leading 200 Muhajirin and Ansar, including Hazrat Abu Bakrra and Hazrat Umarra. He instructed Hazrat Abu Ubaidahra to join Hazrat Amrra upon arrival, uniting as a single army under his command without any disagreements. This instruction was to ensure the two armies cooperate and to prevent any discord from arising. Hazrat Amrra would remain the commander.
In the details of this incident, it is recorded that some Muslims collected firewood to ignite a fire to shield themselves from the cold, but Hazrat Amrra forbade it. According to one narration, when Hazrat Amrra forbade them from lighting a fire, Hazrat Umarra became angered by this order and intended to confront him, but Hazrat Abu Bakrra restrained him, explaining that the Holy Prophetsa had appointed Hazrat Amrra specifically due to his military expertise. (Sharh al-Zurqani ala al-Mawahib al-Ladunya, Vol. 3, Dar Al-Kotob AlIlmiyah, Beirut, pp. 359-361; Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob AlIlmiyah, Beirut, p. 168)
Upon returning, Hazrat Amrra informed the Holy Prophetsa that he prohibited the fire to avoid alerting the enemy to their modest numbers, fearing they might call for additional reinforcements. Upon this, the Holy Prophetsa praised him. (Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob AlIlmiyah, Beirut, p. 269)
Nevertheless, the details state that the Muslims proceeded, entering enemy territory and overpowering them. When Muslims reached the location where enemy forces were reportedly gathered, the enemy fled upon hearing of their arrival. The Muslims pursued them, encountered a small contingent, attacked and defeated them, causing the remaining enemies to scatter. The Muslims camped in the region for a few days, dispatching cavalry against any reported enemy gatherings, returning with livestock such as goats and camel. Eventually, the Muslims began their journey back to Medina. Hazrat Amrra sent Auf bin Malik Ashja’Ira ahead to inform the Holy Prophetsa of their safe return and battle details. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 168)
Another expedition mentioned is that of Hazrat Abu Ubaidah bin al-Jarrahra, which occurred in Rajab, 8 AH. At the end of his book, Hazrat Mirza Bashir Ahmad Sahibra has composed a list of proposed subjects, according to that this expedition took place in Rajab, 8 AH, corresponding to November 629 CE. (Sirat Khatamun Nabiyyinsa, p. 840)
This expedition also bears alternative names: It is also referred to as the Expedition of Sif al-Bahr and the Expedition of alKhabat. Sif al-Bahr translates to Coast of the Sea. Because the Companions set up their encampment on the shores of the Red Sea, this expedition is referred to as the Expedition of Sif al-Bahr. It is known as the Expedition of Khabat, meaning leafeating army, because at one point during this expedition, the Companions were compelled to subsist on leaves.
The leader of this expedition was Hazrat Abu Ubaidah bin al-Jarrahra. The Holy
Prophetsa sent him along with an army of 300 Muhajirin and Ansar to a branch of the Banu Juhainah. Hazrat Umarra was also part of this army. The Banu Juhainah resided at a place called Qabaliyah. Qabaliyah is situated at a distance of a five-night journey from Medina along the seashore. The reason mentioned for this expedition is that a caravan of the Quraish from Mecca that was carrying grain was travelling along the seashore from Syria towards Mecca and there was a threat of being attacked by a tribe from Juhainah. This was at the time when the Treaty of Hudaibiyah was in effect and since the Juhainah were allies of the Holy Prophetsa, the Holy Prophetsa acted with great prudence and sent a security contingent as a precaution so that nothing would get in the way of the caravan coming from Syria, nor would the Quraish be able to make any excuse about the peace and the treaty being breached. They were sent as security for the caravan of the Quraish so that the tribe residing there along the way would not attack them, as the Treaty of Hudaibiyah was in effect and protecting them was a must. They had to adhere to the treaty, and so the Holy Prophetsa sent a contingent of 300 soldiers to protect them, ensuring the caravan of the Quraish a safe passage. This clearly shows that the Companions did not set out to fight anyone. Hence, during a stay of more than fifteen days, there is no mention of any fighting taking place. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 176; Sahih al-Bukhari, Vol. 9, Nazarat Isha’at, p. 239)
Details about setting out for this expedition and provisions running out have been mentioned as follows: Hazrat Jabirra mentions in relation to this expedition, “The Holy Prophetsa dispatched us. We were three hundred riders, and our leader was Hazrat Abu Ubaidah bin al-Jarrahra. We set out and had only travelled a short distance when our provisions ran out. Hazrat Abu Ubaidahra instructed that all the supplies should be gathered, and whatever stock of food anyone had should be brought forth. Hence, it was gathered, and it amounted to two bags of dates. Hazrat Abu Ubaidahra would give us a little bit to eat each day until that too ran out. Then we would each receive a single date.” The narrator says, “I asked Hazrat Jabirra, ‘Does one date satisfy your hunger?’ He said, ‘When we did not have even that, we felt the absence of even a single date.’” When we had nothing left, we started realising the value of even a single date. According to another narration, Hazrat Jabirra said, “We would suck on the same date all day and then we would drink water. This would last us until the night.”
Hazrat Jabirra states, “We assumed watch over the caravan of the Quraish in order to protect it. We spent half a month along the seashore, and we experienced great hunger, to the extent that we even ate leaves.” Hence, this army was known as Jaish al-Khabt, meaning the Leaf-Eating Army. He says, “We became weak due to this diet and our lips and the area around our mouths became wounded, to the extent that one person said that if they were to be confronted by the enemy in that state, they would not even be
able to move towards them because of their exertion.” They would not have been able to face them.
There is also mention at one instance of sacrificing camels for food. Hazrat Jabirra states, There was a person in the army who slaughtered three camels in three days for people to eat. Then, Hazrat Abu Ubaidahra stopped him.” (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 176; Sahih al-Bukhari, Kitab al-maghazi, Bab hhazwati sif al-bahr, Hadith 4360-4362; Sahih al-Bukhari, Kitab al-shirka, Bab fi l-at‘am, Hadith 2483)
Books of history indicate that this person was Hazrat Qais bin Sa’dra. Hazrat Qaid bin Sa’dra said, “Who will buy dates from me in exchange for a camel? I will slaughter the camel right here; however, I will offer its amount in Medina.” In other words, upon seeing the Companions’ state of hunger, he said that he would buy a camel and sacrifice it there in order to arrange food for everyone. Hazrat Umarra was present, and he said, “I am amazed at this boy, because he does not have any wealth, yet he spends the wealth of others. How will he offer this amount upon arriving back home? He does not have any orchard of his own.” Hazrat Qaisra came across a person from Juhainah and he said to him, “Sell me a camel.” He then bought camels from the tribe there, saying that upon going to Medina he would offer the amount in dates. The man said, “I do not even know who you are.” Hazrat Qaisra said, “I am Qais bin Sa’d bin Ubadah.” The man said, “You have acquainted yourself well by introducing your family background. I am friends with Sa’d, the chief from Yathrib. We are both friends.” Hazrat Qaisra bought five camels for five heaps of dates, equivalent to about 750 kilos of dates. He said to give him witnesses, as there should be guarantors. Upon this, some Companions from the Muhajirin and the Ansar became his witnesses. Hazrat Umarra refused to be a witness on account of the fact that the wealth was not even his but was his father’s. He spoke of dates, yet the date orchards belonged to his father, so how would he be able to give them?
In any case, when this army returned to Medina, Hazrat Sa’dra asked Harat Qaisra, “What did you do when the Companions were hungry?” He said, “I sacrificed a camel.” Hazrat Sa’dra asked, “Then what did you do?” Hazrat Qaisra said, “I sacrificed another camel.” Hazrat Sa’dra asked, “Then what did you do?” Hazrat Qaisra said, “I sacrificed another camel.” Hazrat Sa’dra asked, “Then what did you do?” Hazrat Qaisra said, “Then I was told to stop.” Hazrat Sa’dra asked, “Who stopped you?” Hazrat Qaisra said that it was Hazrat Abu Ubaidahra. Then he asked, “Why did he stop you?” Hazrat Qaisra said, “He said that I do not have any wealth; rather, it is my father’s wealth.” Hazrat Sa’dra said, “I shall give you four orchards. Upon this, his father became happy. He said, “I will give you four orchards. The least of them will yield for you fifty heaps of dates.” This was quite the number, amounting to hundreds of kilos. Hazrat Sa’dra put it in writing, and Hazrat Abu Ubaidahra, along with others, were made witnesses.
A person from the Banu Juhainah also
came along with Hazrat Qaisra to Medina. Hazrat Sa’dra gave him dates, a riding animal, and gave him clothes to wear. Hazrat Jabirra says that when news of this reached the Holy Prophetsa, he said, “Generosity is part of this family’s nature.” (Subul al-Huda wa alRashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah), Beirut, pp. 177-178; Lughat al-Hadith, Vol. 2, Vol. 4, p. 487, p. 648)
Hazrat Syed Zainul Abidin Waliullah Shah Sahibra writes in explanation of this incident, “The great level of patience shown by the Companions in a state of extreme hunger and not confronting any caravan or town for food is proof that this expedition had nothing to do with any sort of battle, nor did their pure souls deem tyranny permissible.” In other words, those pure souls did not find justification for cruelty and coercion.” (Sahih al-Bukhari, Vol. 9, Nazarat Isha’at, p. 240)
In any case, Allah the Almighty also created a means during that time to erase their hunger. In this regard, it is written that Hazrat Jabirra mentions further details regarding this expedition. He himself states, “The sea cast out for us a fish the size of a small mountain, called Anbar.” Anbar refers to a large fish, which can be termed as a whale. Allama Azhari states: “Anbar is a very large whale and its length can reach up to 50 yards.”
Hazrat Jabirra narrates that they ate its meat for half a month, and according to another narration, 18 days or one entire month. They ate its meat until they returned and would rub its fat on their bodies until their bodies became replenished after they had become weakened due to starvation. Hazrat Jabirra states: “The whale’s eyes where like large pots. We extracted several pots full of oil from it and cut off large parts from its body. We then sold its meat in the market.”
(Allamah Abu al-Sheikh al-Asbahani, Kitab al-At’imah, Part 4, Narration 914, p. 1398)
With regards to sitting inside the eye of the whale, there are two types of narrations. Hazrat Jabirra narrates: “Six of us managed to sit inside the eye of the whale,” whereas in another narration, it is mentioned that 30 people managed to sit inside it. Hazrat Abu Ubaidahra propped up one of its ribs, and according to one narration, he took two ribs. He then told the tallest man, Hazrat Qaisra, to sit on the tallest camel, and they passed underneath it and did not even come close to touching it.
With regards to the return journey to Medina, Hazrat Jabirra states: “When we returned to Medina, we mentioned about the whale to the Holy Prophetsa.” The Holy Prophetsa stated: “You should eat from whatever provisions are granted to you by Allah the Almighty, and if you have any left over, then give some to us to eat as well.” Someone from among them gave a portion to the Holy Prophetsa and he ate from it.”
(Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 177178; Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati sif al-bahr, Hadith 43604362; Ni’mah al-Bari, Vol. 7, Zia al-Quran Publishers, Karachi, p. 747; Fath al-Bari, Vol. 8, Qadimi Kutub Khana Aram Bagh, Karachi, p. 100; Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 270)
This concludes this incident. It was my intention for this to be completed quickly so I can speak on other topics as well. However, funeral prayers, as well as those of martyrs needed to be mentioned in between. Owing to this there are some narrations still remaining and, in the end, there will be mention of the Conquest of Mecca. Nonetheless, these narrations are ongoing. At present, I would like to urge today again, just as I mentioned in the previous Friday sermon as well, with regard to the current conflict between Pakistan and India, that continue to extensively pray for reconciliation and peace to be established between them. The weapons used nowadays in wars are such that they also destroy civilian lives; in fact, civilians are already being killed due to the current military conflict that is developing. Hence, pray that both nations agree to reconcile with one another and safeguard themselves from incurring greater loss.
In relation to this, it is also important to be mindful of the fact that people tend to freely express their own views and opinions on social media, online platforms and through other means of electronic media. There is far greater harm in doing so than any benefit. People think that what they are expressing is of great significance; however, Ahmadis should refrain from this because expressing such views is more harmful than its benefits. If someone is really keen on expressing their view, then it should be one that promotes peace and harmony. Towards the end of his life, the Promised Messiahas wrote a book, A Message of Peace, which also contained the message of promoting peace and harmony. Thus, every Ahmadi should keep this in mind and strive towards this. May Allah the Almighty protect everyone from the loss of innocent lives. It also seems that certain major powers are also trying to fan the flames of war between them in order to weaken them, and also to promote the sales of their arms and weapons. May Allah the Almighty protect everyone from their evils.
Similarly, pray for the people of Palestine; may Allah the Almighty create means of ease for them and may they be able to peacefully live in their country. However, from what it appears, there is no possibility of any peace establishing; in fact, their efforts are to expel them from there, and all the powers are involved in this. May Allah the Almighty grant wisdom to the Muslim countries so that they all become united, because many issues can be resolved as a result. Those countries that are of the view that they won’t be affected if a global war breaks out are mistaken; in fact, it will take everyone into its fold. Therefore, everyone must save themselves from falling into this false perception. May Allah the Almighty safeguard everyone from this. In any case, as I have always said, the only true solution lies in turning towards God Almighty. That alone is the path which can save them. There is no other means besides this. May Allah the Almighty grant everyone the ability to do so.
(Official Urdu transcript published in Al Fazl International, 30 May 2025, pp. 2-7. Translated by The Review of Religions.)
