Two nuclear powers on the brink of war: A just and logical solution ignored in 1947
When India and Pakistan gained independence from British rule in 1947, various princely states were given the right to choose either the Indian Union or Pakistan.1 These states included Junagadh, Kashmir, Hyderabad and more.
Kashmir was a Muslim-majority state whose head was Maharaja Hari Singh. Unable to decide about the accession to any of the two new Dominions, he signed the interim standstill agreements.
Another princely state was Junagadh. It was a Hindu-majority state, ruled by Nawab
Muhammad Mahabat Khanji III, who was a Muslim. He decided to accede to Pakistan.
Hyderabad, another Hindu-majority princely state, was ruled by a Muslim Nizam who had decided not to participate in the Constituent Assembly of either Pakistan or the Indian Union.
In early October 1947, the Indian Union helped form a Provisional Government of Junagadh in Bombay and the Nawab was overthrown. Following this, it was expressed in Pakistan that, in light of this development, the Pakistan Government
could not be blamed if it supported any independent government of Kashmir established in its own territory. Hence, the Provisional Republican Government of Kashmir was established, which announced the overthrow of Hari Singh and the establishment of a new government.2
The then Ahmadiyya Khalifa, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, also expressed at that juncture that since Junagadh had decided to accede to
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Hazrat Abu Qatada Al-Salamira narrates that Allah’s Messengersa said, “Whenever one of you enters the mosque, let him perform two rak‘ahs before sitting down.”
(Sahih al-Bukhari, Kitab as-salah, Bab idha dakhala l-masjida fa-l-yarka‘ rak‘atayn, Hadith 444)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
An incident of Hazrat Sheikh Abdul-Qadir Jilanirh related to truthfulness
There is an account narrated about Syed Abdul-Qadir Jilani, may Allah have mercy on him, that when he set out away from home for the purpose of his education, his noble mother sewed his share of eighty coins into the underarm of his shirt and advised him: ‘Son, do not lie.’ When Syed AbdulQadirrh departed, on the first day of his journey he passed through a jungle that was inhabited by a large band of thieves and robbers. A party of robbers confronted and apprehended him. The robbers asked: ‘What have you in your possession?’ Syed AbdulQadirrh thought to himself that he was being tested in the first stage of his journey; he reflected over his mother’s advice and said: ‘I have eighty coins which my noble mother has sewn into the underarm of my shirt.’ The robbers were extremely surprised on hearing this and said: ‘What is this dervish saying! We have never seen such a righteous man!’ They took him and putting him before their chief, related the entire story. When the chief questioned him, Syed Abdul-Qadir Jilanirh gave the same response. Finally, when his shirt was torn at the place that he had described, it turned out that there were indeed eighty coins sewn into his shirt. All
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This Week in History
16 May
16 May 1878: Munshi Gurdiyal, a teacher at the middle school in Chiniot, Punjab, published an article in Aftab-e-Punjab advocating the Samajist belief that all souls are uncreated and addressing the Promised Messiahas. In reply, on this day, the Promised Messiahas penned a decisive rebuttal that silenced the Munshi and brought the debate to an end. (Purani Tahrirein, Ruhani
Khazain, Vol. 2, p. 46a)
م� � ئ�د � ���
“[‘O heart, be considerate towards them; For they claim to love my Prophetsa.’ (Izala-e-Auham, Ruhani Khazain, Vol. 3, p. 182)]
16 May 1930: During his Friday sermon on this day, Hazrat Muslehe-Maud circumstances of the Muslims around the world and their opposition towards the Jamaat, said: ‘‘You [Ahmadis] should remember the following saying of the Promised Messiahas regarding them:
“Since certain troubles were to come, for this reason, he stated that during the time of such calamities and turmoils, you ought to take care of these people, because, after all, they are amongst the ummah of the Holy Prophet Muhammadsa. Therefore, it is our duty to make every possible effort . […] It is only our Jamaat which is moving forward on the right path, and we are required to preach Ahmadiyyat to them since this is the Khutbat-
to safeguard the Holy Prophet’s , Vol. 12, pp. 400-407)
To read more on this topic, see: ‘‘O heart, be considerate towards them’:
Promised Messiah’s sympathy for Muslims’’ at www.alhakam.org October 2023).
On this day, two
(30
Ahmadi missionaries – Malik Ataur
Rahman Sahib and Chaudhry Ataullah Sahib – reached Paris to establish the Ahmadiyya mission there. They rented a room in a hotel and commenced Tarikh-e-
Canada, by delivering his Friday sermon from the new mosque. (‘‘Thousands attend opening of new Ahmadiyya Mosque in Vancouver’’ www.pressahmadiyya.com)
17 May 2016: On this day, Hazrat Khalifatul Masih Vaa delivered the keynote address at a special reception to mark his first-ever visit to Sweden’s capital, Stockholm. (‘‘Head of Ahmadiyya Muslim Community addresses refugee crisis during historic address in Sweden’’ www. pressahmadiyya.com)
Khalifatul Masih Vaa inaugurated the Noor Mosque in Crawley, UK. (“New Mosque Opened by World Muslim Leader in Crawley”, www. pressahmadiyya.com)
19 May
19 May 1955: On this day, Hazrat Musleh-e-Maudra was in Zurich and sent Eid greetings to members of the Jamaat through a telegram:
, Vol. 11, p. 12)
17 May 2013: Khalifatul Masih V
18 May
On this day, Hazrat inaugurated the Baitur Rahman Mosque in Vancouver,
18 May 1908: On this day, Professor Clement Lindley Wragge enjoyed the privilege of having an audience with the Promised Messiahas once again, this time with some new questions. Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa visited Professor Clement Wragge’s grave during his 2006 Australia tour on 7 May.
To read more about this meeting, see: ‘‘Professor Clement Wragge’s second meeting with the Promised Messiah’’ at www.alhakam.org (2 April 2021).
18 January 2014: On this day, Hazrat
“Eid Mubarak to all Ahmadis of Pakistan, India, and around the world. I pray for the removal of their worries and problems and for their spiritual progress.” (Tarikh-e-Ahmadiyyat, Vol. 16, p. 515)
19 May 1989: On this day, Hazrat Khalifatul Masih IVrh delivered his Friday sermon at the Mahmud Mosque of Zurich, in which he highlighted the schemes employed by some Baháís in Pakistan to undermine the faith of some economically disadvantaged Ahmadis, enticing them with financial incentives and the allure of material benefits, in an attempt to sway their allegiance away from Islam Ahmadiyyat. Huzoorrh emphatically stated that, despite their economic hardships, Ahmadis possess a resolute
and unwavering faith, rendering these tactics ineffective. (Khutbat-e-Tahir, Vol. 8, p. 323)
20 May
20 May 1891: The Promised Messiahas addressed the Christian missionaries in an ishtihar, on this day, and mentioned the death of Jesusas (Majmu‘ah-e-Ishtiharat, 2019, Vol. 1, p. 242)
To read more on this topic, see: ‘‘The tomb of Jesus in Kashmir: The Promised Messiah, Rev. Weitbrecht and Christian press’’ at www.alhakam.org (30 November 2024).
20 May 1928: Madrasa Ahmadiyya in Qadian gained the status of an Arabic college. Now known as Jamia Ahmadiyya, this prestigious institution’s branches are established today in more than a dozen countries of five continents since its humble beginning. On this day, Hazrat Musleh-e-Maudra inaugurated this new institution with a powerful speech. (Tarikh-e-Ahmadiyyat, Vol. 5, p. 21)
21 May
21 May 1948: When Israel was established on 14 May 1948, Hazrat Musleh-e-Maudra wrote an article to awaken the Muslim world, titled “AlKufru Millatun Wahidah” and called on all Muslims to unite as one. This article was published on this day in Al Fazl
For more details, see “The Ahmadiyya Khilafat’s call for Muslim unity: The solution to the Israel-Palestine issue” at alhakam.org (21 May 2021, p. 21).
22 May
22 May 1893: A debate that took place between the Promised Messiahas (representing Islam) and Abdullah Atham (Christianity) started on this day and continued until 5 June 1893. Huzooras had mentioned that he spent those days like a warrior, giving precedence to this historic debate and ignoring everything else, at times even meals. This debate was titled Jang-e-Muqaddas (The Holy War). (Tarikh-e-Ahmadiyyat, Vol. 1, p. 484)
To read more on this topic, see: ‘‘The Messiah’s clash with Christendom’’ at www.alhakam.org (20 March 2020).
22 May 1948: On this day, Hazrat Musleh-e-Maudra issued a written message under the title “Mujhey ap ki talash hei” (I am in search of you).
For the English rendering of this text, see: “I need you” at www.alhakam. org (14 February 2020, p. 6).
Pakistan, the Indian Union’s support for an independent government of Junagadh in Bombay warranted Pakistan’s support for any independent government of Kashmir that was formed within its territory.3
If logic had prevailed and justice had been implemented, the issues of Kashmir, Hyderabad and Junagadh should have been dealt with with a consistent formula, i.e., either on the principle that whichever side the Head of the State wishes to go or on the principle that the state can take a side only in accordance with the wish of its public.
If the Heads of the States were given the right, Kashmir would have joined India and Hyderabad and Junagadh would have acceded to Pakistan. On the other hand, if the public were given the right to choose, Kashmir would have acceded to Pakistan, while Hyderabad and Junagadh would have acceded to India. These two potential principles to settle the allocation of the princely states were highlighted by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra as well.4
Particularly speaking of the Kashmir State, its Raja wished to join India; however, due to the fact that its majority was Muslim and wanted to join Pakistan, it was not easy for him. Hence, he tried to initially create a split among Muslims by encouraging a section to declare neutrality (not wanting to join either India or Pakistan). Once this division was established, those Muslims who had broken away from the pro-Pakistan stance would then be pressured to support accession to India.
Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra also commented on this matter and expressed that the Raja had “made a secret agreement with India and in order to show the world that the decision taken by Kashmir is in accordance with the opinion of the country’s majority, this decision is being hidden and an attempt being made to divide the Muslims.”5
On 27 October 1947, when Kashmir’s annexation to India was announced, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra expressed that Kashmir’s annexation to India had already been decided by Lord Mountbatten well before the Partition of India in August 1947, and that he had convinced the Maharaja of Kashmir to accede to India. He expressed that Lord Mountbatten’s attitude was not favourable towards Muslims. 6
In quest of a peaceful solution to the conflict of Kashmir, the Ahmadiyya Khalifa would always urge both governments to find a just and logical solution. He would also express fear that if efforts were not made to solve it, the conflict might sour and cause much havoc and tension. On one occasion, he said, “The time will testify that what is now being seen with the ‘eyes’ of reason, will also be testified with the incidents that will occur after some time.”7
Even one year after the Partition, no consistent formula was settled to resolve the conflicts of the princely states. On 13 September 1948, when India captured the Hyderabad State, Hazrat Mirza Bashir-udDin Mahmud Ahmadra wrote an article and stated:
“The truth is that, according to its circumstances, Hyderabad had to be acceded to the Indian Union, just like Kashmir should be acceded to Pakistan – considering
its circumstances. [...] In my view, if the issues of Hyderabad and Kashmir had been resolved simultaneously, the conflicts might not have arisen at all.”8
While both countries tried diplomatic avenues to resolve the conflict, even involving the UN, they also fought wars over this issue. The first war was fought in 1947-48, and in 1948, the issue of Kashmir was discussed in the United Nations.
The United Nations also failed to resolve the issue or to ensure the implementation of justice. While the Security Council’s verdict was awaited in 1948, Hazrat Mirza Bashirud-Din Mahmud Ahmadra stated:
“In my view, the Security Council’s verdict will not be based on rationale and justice.”9
In its resolution, dated 21 April 1948, the UN asked both India and Pakistan to implement a ceasefire and that “the question of the accession of Jammu and Kashmir to India or Pakistan should be decided through the democratic method of a free and impartial plebiscite.”10
At that time, the Ahmadiyya Khalifa continued to call for a peaceful and just solution to the conflict and highlighted that the situation was getting worse and expressed that “with the continuous delay in [finding a solution to] the issue of Kashmir, the fury amongst the people is intensifying.”11
Even with the UN involvement, the issue did not settle, and another war was fought in 1965. The Kashmir dispute and disputes over the sharing of water resources are intertwined, and hence in 1960, the Indus Waters Treaty was signed by India and Pakistan, with the World Bank being the mediator. The 1972 Simla Agreement was another attempt to bilaterally settle the issue, but alas, the conflict is still souring.
Last night’s clashes between Pakistan and India have increased the chances of another potential war between the two nuclear powers.
The international community seems quite alarmed at the recent conflict, which is still unfolding as we write these lines. The mainstream international media’s constant coverage of the situation is testimony to the fact that global powers have turned their eyes towards the region with a level of seriousness. Had these international powers acted in time and helped nip the entire issue in the bud, both India and Pakistan would have focused on real issues rather than investing energy, time and wealth on military warfare over Kashmir. Consequently, both nations would have been living amicably. This is what Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra advised to both countries on 15 August 1947, when he said:
“We have a relationship with both of the newly established governments because the religious communities have no affiliation to a specific country or government. The members of our Jamaat are present in both
Endnotes
1 Indian Independence Act, 1947
2 Roznama Hamara Kashmir, Muzaffarabad, 4 October 1953; Aberdeen Press and Journal 6 October 1947
3 Pakistan ki Siyasat-e-Kharijah, Anwar-ul-Ulum, Vol. 19, pp. 181-183
4 Kashmir Aur Hyderabad, Anwar-ul-Ulum, Vol. 19, pp. 239-242
5 Ibid., pp. 239-240
6 Kashmir Aur Pakistan, Anwar-ul-Ulum, Vol. 19,
Continued from page 1
the robbers were astonished and the chief asked why Syed Abdul-Qadirrh had told them the truth. At this, Syed Abdul-Qadir Jilanirh mentioned the advice that his mother had given him before he departed. He said: ‘I have set out as a student of religion. If I had told a lie at the very first stage of my journey, what could I ex- pect to attain? And so, I chose to stand by the truth.’ When Syed Abdul-Qadirrh said these words, the chief burst into tears, fell at his feet and repented for his sins. It is said that this chief was the first follower of Syed Abdul-Qadir Jilanirh
In short, truth is a thing that delivers a person in even the most trying and difficult of times. Sa’di is true when he says:
Never have I seen go astray the one who treads the right path.
Therefore, the more a person adopts the truth and develops a love for the truth, the deeper a love and understanding they develop for the Word of God and also for His Prophets, because they are an example and source for all those who are truthful. This principle is also prevalent in the following instruction:
Be with the truthful.
(Malfuzat [English], Vol. 2, pp. 84-85)
Pakistan and India as well. [...]
“Thus, on the occasion of this freedom and partition, we pray to God Almighty that He may grant progress to both these countries, enable them both to act with justice and equity and inculcate the spirit of love and affection between the people of both countries. May both countries strive to get better of each other – but through brotherhood, sympathy and sincerity – and in addition to the spirit of competition, they should also have the spirit of cooperation and sympathy.”12
Highlighting the need for peace and conciliation between the two nations, the Current Head of the Ahmadiyya Muslim Community, Hazrat Mirza Masroor Ahmadaa, recently expressed:
“May Allah the Almighty bring an end to oppression, protect the oppressed, and grant wisdom to governments, so that instead of advancing towards war, they resolve matters through peace and reconciliation, and become upholders of international agreements. May Allah the Almighty also grant the ability to international organisations – from which justice is seldom obtained these days – but may Allah make it so, and may He grant the ability both to these organisations and to the sympathisers and friends on both sides, enabling them to help resolve the issues between nations.”13
pp. 262-265
7 Ibid., p. 267
8 Al Fazl, 21 September 1948, p. 4
9 Qadian, Nankana Aur Kashmir, Anwar-ul-Ulum, Vol. 19, pp. 342-343
10 Resolution 47 (1948) / [adopted by the Security Council at its 286th meeting], of 21 April 1948; https://digitallibrary.un.org
11 Khutbat-e-Mahmud, Vol. 29, p. 199
12 Al Fazl, 16 August 1947, p. 2
13 Friday Sermon, 2 May 2025
During his Friday sermon, delivered on 9 May 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, said:
“At present, I would like to urge today again, just as I mentioned in the previous Friday sermon as well, with regards to the current conflict between Pakistan and India, to 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.
“Concerning 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
If a world war takes place, no country will be safe NEWS
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, Paigham-e-Sulh [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. [Amin.]
“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. [Amin.]
“Similarly, pray for the people of Palestine; may Allah
Tristate Ahmadiyya unity Ride: A journey of brotherhood, peace
and purpose
On a pleasant spring morning, beneath the soft hues of a rising sun on 19 April 2025, a group of cyclists gathered at the Baitur Rahman Mosque in Silver Spring, Maryland. Clad in jerseys bearing the vibrant colours of the American flag, our message was clear: peace, unity, and love for all, hatred for none. What lay ahead was more than a 70-mile bike ride. It was a mission – a journey connecting hearts, communities, and mosques.
Our wheels began to turn, and so did our spirits rise. As we pedalled through serene neighbourhoods still waking to the day, the roads were peaceful, the traffic light and the air carried the fresh scent of spring. We passed blooming parks where tulips, dogwoods and daffodils nodded in gentle approval, nature itself becoming a witness to our unity. Joggers smiled. Passersby waved. At every turn, we returned those greetings with warm hearts and the peaceful message of Islam Ahmadiyyat. We met people at outdoor markets and the park’s rest areas.
We exchanged greetings and well-wishes with them and introduced our mission of spreading love in this prevailing atmosphere of divisions.
Our first stop was the American Fazl Mosque in Washington, D.C. – the first permanent mosque in the nation’s capital, continuously in operation since 1950, a place rich in history. There, we paused, reflected, and prayed. Missionary Yahya Luqman Sahib greeted us and served us cold drinks and fruit. Standing where early missionaries once stood, we felt a renewed sense of purpose. We carried that energy as we set off again, traversing the city’s heart, sharing love with those we met.
Promised Messiah
Day celebrated across Canada
Syed Mukarram Nazeer
Canada Correspondent
Just like every year, Jamaat-e-Ahmadiyya Canada organised Jalsa Yaum-e-Masih-eMaud across the country.
A joint jalsa of Abbotsford and Chilliwack jamaats was held on 22 March 2025, at the Abbotsford Salat Centre, which started with a recitation from the Holy Quran, followed by a poem and opening address by Shakoor Ahmad Sahib on “The Truthfulness of the Promised Messiahas and
the Almighty create means of ease for them and may they be able to live peacefully in their country. However, from what it appears, there is no possibility of any peace being established; in fact, their efforts are to expel [the Palestinians] 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. [Amin.]
“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. [Amin.]”
Then came the scenic Washington & Old Dominion Trail, a ribbon of beauty cutting through Northern Virginia. Surrounded by vibrant greenery and spring blooms, our ride felt like a prayer in motion. Families along the trail cheered us on. We greeted fellow cyclists and walkers, many curious about our journey. To each, we shared our simple yet profound mission – unity through faith, love through action.
After riding 30 miles from the Fazl Mosque, the elegant silhouette of Mubarak Mosque in Chantilly came into view. Warm smiles and open arms awaited us. We were received with heartfelt affection by Missionary Zafarullah Hanjara Sahib, Fouzan Pall Sahib, President of Northern VA Jamaat, and Munum Naeem Sahib, Executive Director of Humanity First USA. A delicious lunch nourished our bodies, but it was the Zuhr and Asr prayers that truly refuelled our souls.
We had a blessed opportunity to speak with a Waqf-e-Nau group who were gathered there for a career expo. We inspired them to come out and bike, as this has been an
his love for the Holy Prophetsa.” Regional Amir British Columbia, Rizwan Peerzada Sahib, spoke on “The Promised Messiah’sas connection with Allah Almighty.” The total attendance was 97.
On 23 March, members of the Weston Islington Jamaat gathered to celebrate Jalsa Yaum-e-Masih-e-Maud. The session was presided over by the local president, Ashfaq Ahmad Sahib. The session started with a recitation from the Holy Quran, followed by a poem and a speech which highlighted the reason and purpose of the jalsa. It was followed by another speech wherein the speaker reminded all present of their responsibilities as Ahmadi. A questionand-answer session was then held. The total attendance was 275.
Vaughan Jamaat held its jalsa on 23 March 2025 at the Aiwan-e-Tahir, located
effective method to carry out the Humanity First message far and wide.
But the journey wasn’t over.
With renewed strength, we mounted our bikes once more, heading towards our final destination: the Masroor Mosque in Manassas, Virginia. Another 20 miles through winding trails and calm neighbourhoods brought us there just before dusk. At the Masroor Mosque, Missionary Shamshad A Nasir Sahib and General Secretary Naeem Sahib welcomed us like family. A hearty dinner awaited, served with friendly conversation and warm reflections. We broke bread. We shared stories. We laughed and thanked Allah together.
This wasn’t just a bike ride. It was a Tristate Ahmadiyya Community Unity Ride – a spiritual relay from mosque to mosque, heart to heart. From Maryland to D.C. to Virginia, four mosques became one journey, one community, one message.
In the land we proudly call home, we rode together – as brothers, as Ahmadis, and as ambassadors of peace.
in the Baitul Islam Mosque Complex. Missionary-in-Charge Canada, Abdul Rasheed Anwar Sahib, presided over the event. The programme started with a recitation from the Holy Quran, followed by a poem and reading out of the ten conditions of bai‘at. Sadiq Ahmad Sahib then delivered the first speech on “Seeratul-Mahdi.” The Kahoot Quiz was hosted by Mian Nadeem Mahmood Sahib, with over 300 attendees participating. Mirza Mohammad Afzal Sahib was the next speaker who spoke on “March 23rd – A Day of Spiritual Revolution.” It was followed by announcements made by Secretary Tarbiyat Vaughan Jamaat, Abdul Salam Sahib. The closing address was delivered by the Missionary-in-Charge of Canada, who also led silent prayer and brought the session to an end. The total attendance was 1,300.
Daoud Chattha USA
From the markaz
‘Hard-working nations harvest history’s lessons’: MKA Germany Ishaat and IT teams honoured with a mulaqat with Huzoor
Islamabad, Tilford, UK, 10 May 2025: A delegation comprising members of the Ishaat (Publications) and IT teams of Majlis Khuddam-ul-Ahmadiyya Germany had the blessed opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad, Tilford, UK.
Upon arrival, Huzooraa graciously greeted the khuddam and took his seat. The Sadr Majlis Khuddam-ul-Ahmadiyya Germany, Imtiaz Ahmad Shaheen Sahib, introduced the group.
Counsel on attire during worship
Addressing Sadr Sahib, Huzooraa remarked that he had observed members of the Ishaat team wearing jackets with insignia during the Friday prayers. Huzooraa advised that such attire could divert the attention of some people, both those present and those watching the sermon broadcast on MTA. He counselled that as Friday prayers are a time of worship, attendees should come in plain clothes. They could wear their team jackets or insignia afterwards.
IT team’s endeavours
Following this, a member of the IT team presented a brief report on their activities. These included efforts to modernise the Tajnid system and the Maal reporting system. The team also mentioned they are in the process of developing an Islah mobile application.
Ishaat team’s publications and guidance
Hazrat Khalifatul Masih Vaa then spoke with a representative of the Ishaat team, enquiring about the books they had translated or prepared. The representative reported that they had completed work on Mash‘al-e-Rah (Beacon for the Youth), Volumes 1 and 5. He further mentioned the publication of Jami‘ al-Adhkar, a compilation of prayers from the sermons of Hazrat Khalifatul Masih Vaa. Huzooraa instructed that if such a compilation of prayers is undertaken, it should be done comprehensively. The representative affirmed this was their aim and indicated that they were also planning to publish a second version or volume.
Question-and-answer session
The khuddam then sought permission to ask questions, which Huzooraa graciously granted.
Refraining from commentary on controversial political issues
A khadim referred to a recent Friday sermon where Huzooraa advised that there is more harm than benefit in certain kinds of commentary on specific issues on social media and thus Ahmadis should refrain from it. He asked for further clarification.
Huzooraa elaborated that his point was that instead of offering opinions on controversial international issues, khuddam should focus on their religious duties. He emphasised that the work of the Ishaat Department and the collective work of the Jamaat is the propagation of Islam. The purpose of the Promised Messiahas, Huzooraa explained, was not to teach politics to the world.
However, Huzooraa acknowledged that sometimes one has to deal with matters beyond this scope. Even in such cases, for publication, he advised that they should select only those points which the Khalifa of
the Time has presented or a previous Khalifa has presented and the current Khalifa has endorsed for this era. These specific points could be published.
Regarding other matters of propagation, Huzooraa guided them to focus on the teachings of Islam, messages of peace, love and affection and the beautiful teachings of Islam found in the Holy Quran. He gave the example of Surah Al-Hujurat, which, though pertaining to Muslims, can be applied internationally. In it, Allah the Almighty states that if two nations fight, peace should be made between them. (Surah al-Hujurat, Ch.49: V.10) Once peace is established, there should be no transgression against them, nor should unjust restrictions be imposed, so that peace may be established in the world. Huzooraa stated that this was the kind of matter he was referring to.
Huzooraa mentioned that he had addressed these points many times in various addresses, at peace conferences and in other forums, from which ample material could be found. He suggested that small excerpts from these could be taken and posted on social media. The objective,
When guidance comes from Allah, then whatever task one undertakes, Allah will direct them towards it and show them that He indeed exists.
Huzooraa stressed, is not to incite conflict in the world but to create an atmosphere of peace and whatever efforts can be made towards this should be undertaken.
Furthermore, Huzooraa reminded them of the book ‘Paigham-e-Sulh’ (A Message of Peace) written by the Promised Messiahas, which specifically addressed the conflicts between Hindus and Muslims. The Promised Messiahas explained that conflicts arise due to certain issues and counselled how both communities, Muslims and Hindus, should change their attitudes and methods and strive for reconciliation to establish an atmosphere of love.
Huzooraa encouraged the khuddam to extract these kinds of teachings. He added that besides this, there are countless other matters and tasks to be done. If they wished to find them, they could. He remarked that they had formed a large team of 40 individuals with fertile minds, yet they were asking him what to do. Huzooraa affirmed that if one truly wants to work, there is much that can be done. He encouraged them, stating Masha’Allah, they were young and had bright minds and they should put them to use.
Advice from Huzoor’saa experiences
Another khadim requested Huzooraa to share some advice from his own period in Khuddam-ul-Ahmadiyya or narrate an incident.
Huzooraa responded that every era has its own unique aspects; their era has its own issues and his era had its own. Regarding narrating incidents, he advised them to review the reports they receive. He stressed the importance of creating an understanding within the majalis that their matters will be reviewed with honesty. He further advised them to teach with sincerity whatever they could. These, he said, were the essential things.
As for what advice to give, Huzooraa pointed out that advice is already written in the La’ih-e-‘Amal, i.e., the constitution of Khuddam-ul-Ahmadiyya, conveyed in sermons and previous Khulafa also gave advice. He noted their mention of translating and publishing the first volume of Mash‘ale-Rah, which contains advice from Hazrat Musleh-e-Maudra to khuddam, along with other references. Following that, they were publishing and translating his own advice. Huzooraa stated that all these matters were covered therein.
He remarked that if one does not want to work, one tends to ask for something new. But, he questioned, what new thing could he tell them? Had they fully acted upon the old advice? He urged them to first assess whether they had implemented the previous guidance 100%. If they acted upon that, they would find a great deal within it. That is what was learned in Khuddamul-Ahmadiyya during his time and that is what they acted upon and articulated. Then there is the guidance of the Khulafa and personal experiences, which he had shared with them. Huzooraa advised them to, at the very least, extract the points from his addresses at the last twenty-two Khuddamul-Ahmadiyya ijtemas and act upon them. He added that when they had, so to speak, earned a doctorate in these matters and this advice and could demonstrate the resulting benefits and changes within themselves, then they could ask what new thing they should do. Conversely, if they had not benefited, they should explain that they were unable to benefit and then ask what they should do. He encouraged them to conduct their own assessments, reminding them that “Hardworking nations harvest history’s lessons.” He urged them to read history and learn from it. Huzooraa mentioned that in his current Friday sermons, he was narrating the history of the Companions or the life of the Holy Prophetsa. Regarding the Holy Prophetsa, Allah has said that he is the ‘Uswae-Hasanah’ or the most excellent model. (Surah al-Ahzab, Ch.33: V.22) Therefore, Huzooraa advised them to reflect upon his life and act accordingly.
Utilising IT for the global propagation of Islam
A khadim asked how IT technology could be best utilised to support Huzoor’saa global mission for the spread of Islam.
Huzooraa explained that the Promised Messiahas stated he had two objectives. He advised the khuddam to remember these two things: firstly, to bring man closer to God, meaning to make him realise God Almighty, which will lead him to worship Allah and fulfil His rights. Secondly, to make man fulfil the rights of fellow human beings.
Huzooraa stated that if Khuddam-ulAhmadiyya works on these two points and conveys this message in Germany, then no political party or group, whether right-wing or left-wing, will have any objection against Muslims. Everyone, he said, will realise that the message of Jamaat-e-Ahmadiyya is very
positive and that they should listen to it and act upon it. When these two things are achieved, Huzooraa continued, wars will also cease, an atmosphere of love and affection will be established and the rights of Allah will also begin to be fulfilled. He guided them to take these two objectives and work within their respective fields, whether IT or other departments.
Maintaining regularity in prayer and Quranic study
Another khadim expressed that he tries to offer his prayers and read the Holy Quran, but sometimes finds it difficult to be regular and sought guidance on how to remain steadfast.
Huzooraa advised that one does not find it difficult to eat meals. Waking up for school does not seem difficult; one even wakes up at six in the morning if one has to commute. He pointed out that in winter, prayer time is often around that time anyway.
Furthermore, Huzooraa stated that if one believes in the existence of Allah the Almighty, then one should consider what Allah the Almighty says. He says that if you believe in Him, then obey His commands, which includes fulfilling His rights. Huzooraa addressed the notion that people ask why Allah needs our worship, given He said He created jinn and men for His worship. Allah, Huzooraa explained, provides the answer later: that He has no desire for His worship to be performed, nor does He care about it. This worship is for mankind’s own reward.
So, Huzooraa continued, if a person believes in the existence of Allah, he will also act upon His commandments. And if there is a desire to know who Allah the Almighty is and what His commands are, then to know this, one will read the Holy Quran. Since they might not understand Arabic, they would read the translation. If some matters are not understood even from the translation, they would read the tafsir or commentary. Upon reading these, Huzooraa said, one will come to know the commands of Allah the Almighty.
He advised that just as one has an interest in worldly education, similarly, one should develop an interest in the teachings of the Holy Quran. This, he explained, is a matter of developing interest and setting priorities. If one’s only focus is, for example, to study IT and one sits with it all day, that is not right. Time should be divided properly: time for worldly studies, time for Quranic recitation, time for salat and so on. Huzooraa encouraged the khadim to cultivate this eagerness, which will develop when there is perfect faith in Allah and also the fear that Allah the Almighty will ask about these matters in the Hereafter.
Guidance on the tarbiyat of daughters
A khadim, who mentioned he has three daughters, sought Huzoor’saa guidance on how best to carry out their moral training and tarbiyat
Huzooraa advised that parents should strive to look after their children and keep asking about their well-being. He noted that children nowadays are intelligent, they study and then they ask questions. He guided that parents should inculcate good interests in them. If parents show their own good example, children will observe
it, learn and also ask questions. When they ask questions, their queries should be answered. Huzooraa added that a person can only answer properly if they themselves are acting upon those teachings. Therefore, parents must establish their own good examples for their children. He emphasised that fathers, along with mothers, should have a friendly relationship with both their sons and daughters.
Recognising what is good for oneself
Lastly, a khadim asked about situations where, initially, one does not recognise what is good for oneself, for example, in matters like marriage proposals or other important decisions. He enquired how one can recognise what is truly beneficial.
Huzooraa began by affirming the khadim’s belief in Allah’s existence and His attribute of answering prayers. Therefore, Huzooraa advised, one should pray. However, he clarified that it is not necessary that a dream will be seen, nor does everyone receive ilham; rather, it is a state of the heart, where Allah instils contentment. Thus, when faced with any matter, one should pray for five, seven, or eight days. If it is a significant issue, one should offer nawafil after Isha prayer and supplicate for up to forty days. Afterwards, one should make a decision according to the contentment felt in the heart.
Huzooraa guided that one should pray to Allah the Almighty that if the matter is better for them, He should grant contentment and confidence in the heart. And if it is not better, He should avert the thoughts in their heart regarding it and create a clear feeling of aversion towards it.
This, Huzooraa explained, is a matter of one’s connection with Allah. He observed that people often turn to Allah only for worldly matters when they lack resources, but when they do not have worldly problems, they do not beseech Him earnestly. Whereas, he advised, one should regularly turn to Allah, regardless, praying to attain Him and seeking His help to find the straight path. He encouraged continuous recitation of the prayer
(Guide us to the straight path) [Surah al-Fatihah, Ch.1: V.6]. When guidance comes from Allah, then whatever task one undertakes, Allah will direct them towards it and show them that He indeed exists.
Huzooraa cautioned that if a person remains engrossed in doubts and seeks an absolutely clear command from Allah, like a mathematical equation (one plus one equals two), such clarity is not always granted even to Prophets. Even they can sometimes make errors of judgement (ijtihad). So, how can ordinary humans like us expect absolute clarity?
Therefore, Huzooraa advised that even in normal circumstances, one should pray to Allah that, whatever happens, their faith in Allah the Almighty may never waver. This prayer should be offered in ordinary circumstances as well. Then, when such challenging situations arise, Allah the Almighty creates means of comfort and reassurance.
The mulaqat concluded after the question-and-answer session and a group photograph was taken.
(Summary prepared by Al Hakam)
A Pope from Chicago – the birthplace of modern Islam in USA
The Conclave acted quite swiftly ending the weeks-long speculations about the next pope – only on the second day of the cardinals’ meeting.
The announcement of Robert Prevost being the new Pope sent waves of excitement in not only the crowds gathered in and around St Peter’s Square in the Vatican, and also not only in the Catholic population in all parts of the world, but to the general global population of the world too. Why the general population? Because the world stands at the brink of disaster and world religions can play a major role in saving it
from the catastrophe that looms the global horizon.
Also of general interest and intrigue is always the country of origin of the Pope, which this time happens to be the USA –Chicago to be precise. So far known as a city of skyscrapers, deep-pan pizzas, and as Carl Sandburg called it, city of the big shoulders, will now be known for being the birth place of Pope Leo XIV – the name that Bishop Robert Prevost has chosen for himself.
Quite interestingly, Chicago is also known as the birthplace of modern Islam in
opinion
the USA. Hazrat Mufti Muhammad Sadiq, the pioneer of Muslim missionary activity in America landed on the US shores in 1921, and settled in Chicago in the same year, laying foundations of the headquarters of Islam Ahmadiyya.
A missionary sent by the Ahmadyya caliph Hazrat Mirza Bashiruddin Mahmud Ahmad, Mufti Sadiq is credited, by esteemed historians to be the dawn of Islamic identity for America. (The Cambridge to American Islam, p 141 & 208)
Mufti Sadiq had taken the Ahmadiyya message of Islam to a land that was in pursuit of a fulfilling faith, and managed to attract huge numbers from the American population to the message of Prophet Muhammad, and as revived by Hazrat Mirza Ghulam Ahmad of Qadian – the founder of the Ahmadiyya Islam. Mufti Sadiq and the Americans that rallied around him to accept Ahmadiyya were, as Yvonne Haddad and Jane Smith declare, “unquestionably the most influential group in African American Islam.” (The Oxford Handbook of American Islam, p. 146)
An expert on Islam in America, Richard Turner sees the Ahmadiyya community as “the most significant movements in the history of Islam in the United States in the twentieth century, providing as it did the first multi-racial model for American Islam”.
The power of building a meaningful life in your twenties – Marriage, family and knowledge in light of Islamic teachings
Masood Khan Detroit, USA
Your twenties are a transformative decade –a time of growth, exploration and decisionmaking that can shape the rest of your life. This period is crucial as it lays the foundation for your future and the choices you make now will determine your longterm success, happiness and fulfillment.
Islam, with its timeless guidance, encourages us to prioritise building a life grounded in faith, family and the pursuit of knowledge. While society often emphasises material success, personal freedom, and delaying responsibilities, Islam provides a different, more fulfilling path. By focusing on three key areas – marriage, family and knowledge – you set yourself up for a life filled with purpose, love, and success.
1. Marriage as half of your faith
One of the most important decisions in your twenties is finding a spouse. In Islam, marriage is not just a social contract; it’s a way to protect and strengthen your faith while fulfilling emotional and physical needs.
The Prophet Muhammadsa said, “When a man marries he has fulfilled half of the religion […]” (Mishkat al-Masabih, Hadith 3096). This powerful hadith underlines how
critical marriage is to our spiritual wellbeing, guiding us on the straight path and drawing us closer to Allah.
Marriage is a partnership rooted in love, mutual respect, and shared goals. When you marry young, you and your spouse grow together, supporting each other through challenges and building a life based on Islamic values. A good spouse not only brings emotional comfort but also serves as a spiritual companion, encouraging you to remain steadfast in your faith.
In a world filled with distractions, temptations, and harmful behaviors, marriage provides a protective framework, helping you focus on what truly matters: building a future that pleases Allah.
Many young people today delay marriage, opting to focus on career, financial success, or personal freedom. However, delaying marriage can expose you
(Islam in the African-American Experience, pp. 109-110).
Nabil Echchaibi applauded Mufti Sadiq’s for emphasising a Muslim identity in America by initiating the publication of The Moslem Sunrise (later, and to date, spelt The Muslim Sunrise) – the first Englishlanguage Muslim newspaper to be published in America and still in publication. (The Cambridge Companion to American Islam, p. 125)
Sylviane A Diouf credits the Ahmadiyya community for providing, for the first time, “Qurans and other Islamic literature in English.” (The Oxford Handbook of American Islam, p. 23)
The Ahmadiyya community was the first to establish “the first, and in some cases, the only, centres for Islamic gatherings.” (The Cambridge Companion to American Islam, p. 52)
What was it that worked so well in favour of the Ahmadiyya mission? Haddad and Smith give a thoroughly researched answer: The approach that attracted the Americans, especially the African Americans, was the Ahmadiyya openness to people of all ethnic origins.
So here we have a new Pope, born and raised in the birthplace of Islam in the US. In his first public address from the balcony of St Peter’s Basilica, Pope Leo XIV emphasised on building bridges and that humanity was the strongest bridge that connected the entire humanity.
These words resonate the teachings of the Ahmadiyya community that, a hundred years since establishing its mission in Chicago, continues to promote interfaith harmony. Peace, building bridges and respecting humanity has been the core message of the Ahmadiyya leadership all along, and is today being upheld by Hazrat Mirza Masroor Ahmad, the current head of the Ahmadiyya community.
Hazrat Mirza Masroor Ahmad, addressing the American people during one of his visits to the USA (when gifted with a key to Los Angeles), said:
“The key to peace is to stop cruelty and oppression wherever it occurs with justice and equality. Only when this principle is followed will global peace develop. This will only happen when the people of the world come to recognise their Creator. It is my ardent hope and prayer that the entire world urgently comes to understand the needs of the time before it is too late.” (11 May 2013, pressahmadiyya.com/press-releases/2013/05/ head-ahmadiyya-muslim-jamaat-delivershistoric-address-southern-california)
These words are a clear testimony to the fact that the Ahmadiyya Muslim community strives for global peace building and believes in religion to be the only way forward.
Every religion has come from God and every religion should stand for building bridges and strive in the way of establishing global peace. We all live in the hope of walls coming down and bridges built to unite humanity under the banner the one and true God.
to spiritual dangers, such as promiscuity, pornography, and harmful relationships that distract you from fulfilling your potential.
Islam teaches us that by getting married, we fulfill our natural desires in a permissible way, safeguarding our faith and focusing on long-term goals. The hadith that reminds us to marry a righteous woman further emphasises the importance of choosing a spouse who will support your spiritual journey. The Prophet Muhammadsa said, “A woman is married for four things, i.e., her wealth, her family status, her beauty and her religion. So you should marry the religious woman (otherwise) you will be a loser.”
(Sahih al-Bukhari, Hadith 5090)
The importance of marrying for the right reasons
In my own experience, getting married young allowed me to find a partner who believed in me long before I “made it” in life. By the time I was 31, I was married, had three children and struggled financially. Yet, through all the challenges, my wife stood by my side. Her belief in my potential and her vision for our family’s future kept me grounded, even when times were tough.
Many young men think they should wait until they are financially stable before getting married. While financial stability is important, delaying marriage can make it harder to find someone who loves you for who you are, rather than what you have accomplished. When you marry young, you and your spouse build your life together from the ground up, forging a bond that is based on trust, loyalty, and mutual growth. As the Prophet Muhammadsa said, “The best of you is the best to his wives, and I am the best of you to my wives […]” (Jami’ atTirmidhi, Hadith 3895)
Why marrying young builds trust and character
Marriage at a young age helps you and your spouse grow together as individuals and as a couple. You face hardships, celebrate victories, and shape each other’s character. This shared journey strengthens the bond between you, creating a relationship built on trust, love, and mutual support. Together, you build not only a family but a partnership that will sustain you both for a lifetime.
If you wait until you’ve already achieved success, it can be more challenging to find someone who values you for who you truly are. When you marry young, you build everything together, which makes your relationship stronger and more genuine.
Prophet Muhammadsa and Hazrat Khadijahra
One of the most inspiring examples of a strong and successful marriage in Islam is the relationship between Prophet Muhammadsa and his first wife, Hazrat Khadijahra. Khadijahra was a successful business woman, and when she married Prophet Muhammadsa, they formed a partnership based on mutual respect, love, and faith.
Throughout their marriage, Hazrat Khadijahra stood by Prophet Muhammad’ssa side, especially during the early years of his prophethood when they faced immense hardship. Their union exemplifies how a supportive marriage can empower
individuals to stay focused on their higher purpose, despite challenges. Hazrat Khadijah’sra unwavering faith in Prophet Muhammad’ssa mission demonstrates the importance of choosing a spouse who believes in you and supports you through adversity. Together, they navigated poverty, persecution, and personal sacrifice, making their marriage a model for a partnership that fosters both spiritual and worldly success.
2. Building a legacy through family
The second focus in your twenties should be on having children. Children are considered one of the greatest blessings in Islam. They provide a sense of purpose, joy, and responsibility. The Prophet Muhammadsa encouraged Muslims to marry and have children, as they strengthen the family unit and bring immense blessings.
Raising children while still in your twenties allows you to shape their character while you are also acquiring knowledge and life skills. As a parent, you set an example of perseverance, hard work, and faith, teaching your children the importance of personal and spiritual development. The hadith of the Prophet Muhammadsa that speaks to the importance of leaving a legacy underscores this: “When a man dies all his good deeds come to an end except three: Ongoing charity (Sadaqah Jariyah), beneficial knowledge and a righteous son who prays for him.” (Sahih Muslim, Hadith 3651)
Raising a family with purpose
When you have children early, you are not just building a family – you are creating a legacy. Your children become part of your life’s mission, motivating you to work hard and stay focused. They give you a reason to set bigger goals and pursue them with passion. In my own life, having children early made me more determined to succeed, even when I faced financial hardship. My wife and I are working together to instill good morals, character, and work ethic in our children, and this made our family unit stronger and more cohesive.
Having children early also means you have more energy and patience to raise them properly. Parenting requires dedication, wisdom, and perseverance. Starting early gives you more time to grow into the role of a parent and to build a deep bond with your children.
3. Acquiring knowledge and skills: The foundation for success
The third key area to focus on in your twenties is acquiring knowledge and skills. In Islam, seeking knowledge is a lifelong obligation, and the knowledge you gain in your twenties will serve you for the rest of your life. As the Prophet Muhammadsa said, “Seeking knowledge is a duty upon every Muslim […]” (Sunan Ibn Majah, Hadith 224)
Your twenties might not be the time to chase money or material success, but rather the time to invest in yourself through education and personal development. Knowledge and skills are the foundation for both personal success and spiritual fulfillment. The more you learn, the more valuable you become in your career, your family and your community.
Imam al-Shafi‘i: The pursuit of knowledge
One of the greatest examples of the pursuit of knowledge in Islamic history is that of Imam al-Shafi‘i (b. 767 CE). Imam al-Shafi’i dedicated his life to acquiring and sharing knowledge. Despite financial challenges, he traveled far and wide to study under some of the most renowned scholars of his time. His dedication to learning, even in the face of hardship, is an inspiration for Muslims today.
Imam al-Shafi‘i founded one of the four major schools of Islamic jurisprudence, and his contributions to Islamic thought and law continue to benefit millions of Muslims around the world. His life serves as a reminder that seeking knowledge in one’s youth is essential for both personal growth and the betterment of society. The lasting impact of his scholarship shows that the pursuit of knowledge, when done with sincerity and perseverance, can leave a legacy that benefits generations to come.
Education as a means of personal growth
While building your family, it is essential to focus on gaining an education and developing a strong character. By prioritising learning, you set an example for your children, showing them the importance of continuous self-improvement. Knowledge
is not just about worldly success; it is also a means of drawing closer to Allah and preparing for the Hereafter.
Allah repeatedly emphasises the value of knowledge in the Holy Quran. It is stated in the Holy Quran, “Allah will raise those who believe from among you, and those to whom knowledge is given, to degrees of rank.” (Surah al-Mujadalah, Ch.58: V.12). Knowledge, when used wisely, benefits both this world and the next, and it helps you become a better provider, spouse, and parent.
Conclusion: Setting the stage for a meaningful life
Your twenties are a crucial time for laying the foundation for a life filled with purpose, love, and success. By focusing on marriage, family, and knowledge, you align yourself with the teachings of Islam, creating a life that pleases God and benefits both this world and the Hereafter.
Life is about more than just chasing temporary pleasures or material success. It’s about building a family, leaving behind a legacy of righteous children, and fulfilling your purpose in this world with the people who love and support you. Trust in God’s plan for you, work hard, and know that with faith, a loving family, and a commitment to learning, you can overcome any challenge.
100 years ago...
Through the eyes of a new convert: The significance of prayer
Indian press
The Indian press has done its duty in condemning unreservedly the most brutal and inhuman action of the Government of Afghanistan in stoning to death two of our brothers solely on the ground of differences of religious views.
The Pioneer, The Englishman, The Statesman, The Bengali, Amrit Bazar Patrika, The Civil and Military Gazette, The Leader, The Theosophist, New India, Young India, Moslem Outlook, Comrade, Hamdard, Paigam-i-Sulh, Prakash, Pratab, Kesri, Arya Gazette, Tej, Oudh Akhbar, Success, Jeevantat, Al Fazl, Al Hakam, and Noor are some amongst a host of dailies, weeklies, and monthlies which have with one voice disapproved of this inhuman action of the Afghan Government.
Public men of different shades of religious and political opinion and thought are equally vehement in condemning it. But there has ever existed on this earth of ours a section of humanity who are the sworn enemies of all progress, civilisation, and humanitarianism. They are the selfstyled ulema, the notorious pharisees and scribes of our times. They have disgraced Islam in the eyes of the civilised world by proclaiming that, according to Islamic law, anyone who abjures Islam forfeits his life.
Islam countenances no such law. It stands for perfect freedom of conscience. We congratulate Mr Muhammad Ali for the bold stand he has made against these ulema.
Islam in America
“Since being appointed imam and missioner in July 1922, I have gained over 200 confessions to the faith of Islam in the city of St. Louis, Mo., alone, 32 from Americans in the United States, and 6 from foreign countries. I have published and distributed 1000 books, circulars, leaflets, etc., on Islam, and gained over 500 sympathetic friends and admirers. Our mission in St. Louis has been self-supported from the very start.
“I have had to face various kinds of difficulties. Allah is my protector and prayer is my comfort. Difficulties only make me more determined. My reward is with Allah, Al-Azeez, Al-Hakeem. The prayers of friends are solicited that I might further succeed.” – Sheik Ahmad Din (Mr Mott), St. Louis, Mo., USA.
Eid in Putney
In glorious weather on the smooth and beautiful green lawns of the Mosque, 63, Melrose Road, Putney, the members of the Ahmadiyya Community in London celebrated the Eid-ul-Fitr (Festival of the breaking of fast) on Saturday, 25 April [1925].
The visitors represented various countries, colours, and creeds, and included, among other notable persons, Dr Leon PhD, Major Thomas, and Colonel Douglas, the late Chief Commissioner of the Andaman Islands.
The service was led by the imam of the Mosque, the reverend Maulvi AR Dard[ra]
MA. After the service was over a very learned and erudite address was given by the imam, in which he explained with clarity and lucidity the special features and significance of this festival.
At 1:30 the guests had their lunch, which included Indian dishes. At 3:30pm Maulvi Ghulam Farid Malik[ra] MA delivered a highly interesting and educative lecture on The Holy Prophet Muhammad[sa] in the Bible. The speaker quoted many verses of the Bible, with special reference to Daniel, Deuteronomy, and Matthew containing prophecies about the advent of a Master Prophet, which saw their fulfilment in the person of the Holy Prophet[sa] of Islam.
After the lecture, Colonel Douglas gave an address, and then the big gathering dispersed, some leaving straight away and taking with them the vivid and lingering impressions of a beautiful ceremony, and some remaining to enjoy the day to its end. The occasion was a great success. – The Wandsworth Borough News
A new convert’s view on the significance of Prayer
After two years’ experience as a convert to the fold of Islam – the religion of humanity – with the Holy Quran as the guide for mankind, the following is my impression of the significance of the Muslim Prayer.
At the time of prayer, each one should be pure in mind and body. The Muslim Prayer embodies all modes of adoration and is an aggregate of all forms of physical and
spiritual worship.
1. The genuflexion shows that, seeing the greatness of God, one bends oneself down, being wonder-struck, and stands afterwards in excessive humility.
2. Prostration is perfect obeisance, and shows extreme nearness and humility.
3. Sitting implies securing honour and respect bestowed by God, showing that He has accepted the supplication and given permission to sit down.
4. Lastly, salutation refers to the return from this spiritual journey to ordinary life.
The fact most worth noticing is that the worshipper has all the while to regard himself as standing in the Divine Presence. He begins his praise and thanksgiving in the third person, which is most appropriate. Then, pleased with his adoring words, when Allah seems to reveal Himself to him, he directly pleads to Him his incapacity as an adorer, his helplessness, and his need for guidance. Then he utters verses from the Holy Quran – mankind’s final testament –which are the exact, unerring, unaltered, and untarnished words of Allah, and therefore, it may be said, he seems to hear God Himself speaking to him. Realising the truth, he bends under awe, admiration, and love. Not knowing how he can do justice to the greatness of Allah, he rises in humility. He cannot stand long, but, considering His infinite greatness and his own insignificance, prostrates himself almost to become dust. Pleased with his humility, God seems to say, “Get up, my loving supplicant, and weep not,” and raises him up. Amazed with the infinite goodness of the Great God, he cannot help making a second prostration.
No other religion on this earth can come up to it. – AES Mondezie, Trinidad.
(Transcribed and edited by Al Hakam from the original English, published in the May 1925 issue of The Review of Religions)
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
18 April 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Today, I will mention some expeditions and battles from the life of the Holy Prophetsa. In history, we find mention of the Expedition of Hazrat Umar bin Khattabra towards Turabah. This expedition took place in Sha’ban 7 AH. The Holy Prophetsa sent Hazrat Umar bin Khattabra to the tribe of Hawazin in Turabah. Turabah is located approximately 333 miles from Medina, on the main road towards Thana and Najran. The Holy Prophetsa sent Hazrat Umarra there along with 30 individuals.
The reason for dispatching this expedition was that the Holy Prophetsa had received news of the people of Turabah scheming against Islam. (Al-Tabaqat al-Kubra, Vol. 2, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, pp. 89-90; Ghazwat Wa Saraya, Fareediyah Publishers, Sahiwal, p. 391)
Hazrat Umarra set off and he had an individual from the Banu Hilal with him as a guide. The Companions would travel by night and hide by day. When the people of Turabah came to know of this, they fled from there. Hazrat Umarra reached the area, but there was no one there. In fact, they had climbed up hills and mountains. However, their possessions and livestock were left behind, which they seized since they were mischievous people.
Having seized their possessions, they returned to Medina. When they reached Dhu al-Jadar, a pasturing ground in the surroundings of Quba and approximately six or seven miles from Medina, the individual from the Banu Hilal said to Hazrat Umarra: “Would you attack another group from the Banu Khasam? They have settled here due to famine in their area.” Hazrat Umarra replied: “The Holy Prophetsa has not instructed me to do so. He merely instructed me to go to Turabah and fight [the tribe of] Hawazin.” Following this, Hazrat Umarra returned to Medina. (Sharh al-Zurqani ‘ala al-Mawahib al-Laduniyyah, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, pp. 304-305; Furhang-eSirat, Zawar Academy, p. 85)
This is because the [people of Hawazin] were mischievous people. The allegation is raised that Muslims would attack [others] without any reason. This proves such allegations as false.
Then, there is the Expedition of Hazrat Bashir bin Sa‘d towards Banu Murrah in Fadak. This expedition took place in Sha’ban 7 AH under the leadership of Hazrat Bashir bin Sa‘dra. The filial appellation of Hazrat Bashirra was Abu Nu’man, and Sa‘d bin Tha’labah was his father. He belonged to the tribe of Khazraj. Hazrat Bashir bin Sa‘dra knew how to write during the age of ignorance. During this age, very few individuals in Arabia knew how to write. He became a Muslim during the Second Pledge at ‘Aqabah, which another 70 Ansar [Muslims native to Medina] participated in. He participated alongside the Holy Prophetsa in the Battles of Badr, Uhud, the Ditch and all other battles.
Hazrat Bashir bin Sa‘dra was the first among the Ansar to pledge initiation at the hands of Hazrat Abu Bakr Siddiqra on the day of Saqifah Banu Sa’idah. During the Khilafat of Hazrat Abu Bakr Siddiqra, in 12 AH, Hazrat Bashirra took part in the battle led by Hazrat Khalid bin Walidra, ‘Ain al-Tamr, and was martyred. (Sharh al-Zurqani ‘ala al-Mawahib al-Laduniyyah, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 1996, pp. 305-306; Al-Istiab, Vol. 1, [Beirut: Dar Al-Kotob AlIlmiyah], pp. 252-253)
The details of ‘Ain al-Tamr are that it is a place near Kufa. The Muslims conquered it during the Khilafat of Hazrat Abu Bakrra, in 12 AH. (Mu’jam-ul-Buldan, Vol. 4, p. 199)
In any case, the details of the expedition mentioned earlier are as follows:
The Holy Prophetsa sent Hazrat Bashir bin Sa‘dra along with 30 individuals to the Banu Murrah in Fadak.
Fadak is located near Khaibar, at a distance of six nights’ journey from Medina. As has already been mentioned earlier, it should be clear that the Holy Prophetsa would dispatch expeditions or send Companions for battle only when there was news that people were plotting against Islam. In any case, the Companions set out and, upon meeting some shepherds, enquired about the Banu Murrah. The shepherds informed them that the Banu Murrah were in their valley and had not come to the spring. The Companions then drove off their sheep and goats and set out to return to Medina.
A crier from the Banu Murrah raised his voice and announced that the Muslims had taken their belongings. The news of this incident spread. During the night, the Muslims were confronted by a large army of the Banu Murrah. The Banu Murrah returned and launched an attack on the Muslims with a huge force. The Companions spent the entire night engaged in archery until they ran out of arrows. At dawn, the Banu Murrah launched another attack and martyred the Companions of Hazrat Bashirra. Hazrat Bashirra fought them fiercely until he was wounded and fell. He sustained an injury to his ankle, and it was assumed that he had died.
The Banu Murrah then took their sheep and goats and returned, reclaiming the goods the Muslims had taken by martyring them. Hazrat Bashirra lay among the martyrs until nightfall. He mustered the strength to get up and made his way to Fadak, where he stayed with the Jews for a few days. Once his wounds healed, he returned to Medina. (Sharh alZurqani ‘ala al-Mawahib al-Laduniyyah, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 1996, pp. 305-306; Furhang-e-Sirat, Zawar Academy, p. 225; Dairah-e-Ma’arif, Vol. 8, Bazm Iqbal Lahore, p. 225)
Next is the mention of an expedition led by Hazrat Ghalib bin Abdillah al-Laithira towards Maifa’ah. This expedition took place
in Ramadan of 7 AH. (Subul al-Huda wa al-Rashad, Vol. 6, Beirut, Lebanon: Dar AlKotob Al-Ilmiyah, p. 133)
Hazrat Ghalib bin Abdillah al-Laithira was from among the people of Hijaz. He was present at the time of the Conquest of Mecca, and the Holy Prophetsa had sent him ahead as a scout before the conquest. During the era of Amir Mu‘awiyah, he served as the governor of Khurasan. According to one narration, he also participated in the Battle of Qadisiyyah. (Usd al-Ghabah, Vol. 4, Beirut, Lebanon: Dar AlKotob Al-Ilmiyah, p. 321; Al-Isabah Fi Tamyiz Al-Sahabah, Vol. 5, Beirut, Lebanon: Dar AlKotob Al-Ilmiyah, p. 243)
Ibn Sa‘d has written that the Holy Prophetsa sent Hazrat Ghalibra towards the tribes of Banu ‘Awal and Banu ‘Abd bin Tha‘labah, who were residing in Maifa‘ah. This place was located 96 miles from Medina, in the direction of Najd. The Banu ‘Awal and Banu ‘Abd had begun spreading negative propaganda against the Muslims and were gathering people with the intention of launching another campaign similar to the Arab Confederates (Ahzab). They were planning an attack on the Muslims. Ibn Hisham has described this expedition of Hazrat Ghalib bin Abdullah al-Laithira towards the Banu Murrah, who were allies of the tribe of Huraqah. Imam Bukhari, in reference to this expedition, has titled a chapter:
“The Prophetsa sending Usamah bin Zaidra to the Huraqat tribes of Juhainah.”
This gives the impression that the commander of the expedition was Hazrat Usamah bin Zaidra. However, the commentator of Bukhari, Allamah Ibn Hajar, writes in his commentary that Usamah bin Zaid’sra statement – ‘The Messengersa of Allah sent us to the tribe of Huraqah’ –does not serve as evidence that he was the commander of the expedition. Furthermore, it is not proven that Usamah bin Zaidra was ever appointed as the commander of an army before his father Zaidra was martyred in the Battle of Mu’tah. Hence, it is not established that he was appointed as commander at that time. Therefore, the opinion of the scholars of Maghazi [early Islamic military campaigns] is more reliable, superior, and acceptable – that the commander of this expedition was Hazrat Ghalib bin Abdillah al-Laithira
In any case, the Holy Prophetsa sent Hazrat Ghalibra with 130 Companions. The freed slave of the Holy Prophetsa, Hazrat Yasaarra, was the guide for the Muslims. The Muslims launched a sudden attack and reached all the way to their valleys. Whoever stood up from among them to fight was killed, and the spoils of war, including sheep and goats, were brought back, but no one was taken as a prisoner. (AlTabaqat al-Kubra, Vol. 2, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 91; Furhang-e-
Sirat, Zawar Academy, p. 56; Ghazwat Wa Saraya, Fareediyah Publishers, Sahiwal, p. 396; Al-Sirah Al-Nabawiyyah, ibn Hisham, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 879; Fath al-Bari, Vol. 7, Aram Bagh Karachi, p. 659; Sahih al-Bukhari, Kitab al-maghazi) Ibn Sa‘d has recorded that this was the same expedition in which Hazrat Usamah bin Zaidra killed Mirdas bin Nuhaiq, even though he had recited “La ilaha illAllah” [there is no god except Allah]. (Subul al-Huda wa alRashad, Vol. 6, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, pp. 133 and 140; Al-Tabaqat alKubra, Vol. 2, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 91)
In Sahih al-Bukhari, this incident is described in the following manner: Hazrat Usamah bin Zaidra related that the Holy Prophetsa had sent him towards the tribe of Huraqah. [He says] “We attacked in the morning and defeated them. One of the Companions from Medina and I chased a man. When we caught him, the man said, ‘There is no god but Allah.’ The Companion from Medina stopped, but I struck him with my spear and killed him. When we returned, and the Holy Prophetsa was informed of what had happened, he asked, ‘O Usamah, did you kill him after he said “there is no god but Allah?”’ I replied that the man was only trying to save himself. But the Holy Prophetsa kept repeating it. (He repeated it many times, that “Did you kill him?”) I began to wish I had not accepted Islam before that day.” (Sahih AlBukhari, Kitab al-aghazi, Hadith 4269)
Sahih Muslim has also narrated this with the following words:
“Why did you not cut open his heart to know whether he said it from his heart or not?” The Holy Prophetsa continued to repeat this in front of me, until I wished I had embraced Islam only today.” (Sahih Muslim, Kitab al-iman [Translation], Vol. 1, p. 88)
But today’s clerics seem to think they have cut open the hearts of Ahmadis, and peered inside, which is why they deem it permissible to martyr and persecute them. May Allah the Almighty bring them to justice.
Another narration mentions that the Holy Prophetsa ordered that blood money be paid to the family of Mirdas, and that their wealth be returned. (Subul al-Huda wa al-Rashad, Vol. 6, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 193)
Even though he was fighting against them, the Holy Prophetsa said that because he had eventually uttered “there is no god but Allah”, his family should be given his blood money and his wealth should be returned.
Hazrat Musleh-e-Maudra also mentioned this incident. He writes:
“The Holy Prophetsa always instructed that the enforcement of Islamic law should be apparent, meaning it should be enforced
based in a clear and apparent fashion, because we don’t know the condition of one’s heart.
Once, some Companions were on a military expedition. On the way, they came across an idolater who was hiding in the wilderness. And whenever he found a Muslim alone, he would attack and kill him. Hazrat Usamah bin Zaidra chased this man and eventually caught him. He raised his sword to strike. When the idolater saw that he had been captured, he said, ‘There is no god but Allah’, indicating that he now considered himself a Muslim. However, Hazrat Usamahra did not care for his words, and killed him.
When a man reached Medina to inform the Holy Prophetsa about the expedition, he also reported this incident while reporting all of the incidents of the battle. Upon this, the Holy Prophetsa summoned Hazrat Usamahra and asked him, ‘Did you kill that man?’ He answered, ‘Yes.’ The Holy Prophetsa replied, ‘What will you do on the Day of Judgement when the words “There is none worthy of worship except Allah’ bear witness against you?”’”
As I mentioned before, the clerics in Pakistan and their blind followers talk about going to Paradise – that if you murder Ahmadi Muslims, you will enter paradise. But they are oblivious to the fact that these very actions of theirs are incurring the wrath of God Almighty. At one point or another, God will certainly seize them. In any case, Hazrat Musleh-e-Maudra describes this incident, stating, “the fact that God Almighty will ask why it is that even after the man proclaimed the words ‘there is no God but Allah,’ why did you kill him? Though he was fighting you, he had expressed repentance.
Hazrat Usamahra tried to explain several times, ‘O Messengersa of Allah, he was only claiming to believe out of fear.’ To this, the Messengersa of Allah replied, ‘Did you cut open his heart and look inside to see if he was lying or not?’ After this, the Holy Prophetsa went on continuously repeating, ‘On the Day of Judgement, what answer will you give when his proclamation of faith is presented before you?’ Hazrat Usamahra narrates that ‘In that moment, I wished that I had only just become a Muslim today so that I would not have been able to make such a grave mistake.’” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 415-416)
Then, there is also the expedition of Bashir bin Sa‘dra towards Yumn and Jabar; this took place in Shawwal 7 AH. Yumn and Jabar are situated between Fadak and the Valley of Qura in Khaibar in the region of the Banu Ghatafan.
The Holy Prophetsa received information that a group from the Ghatafan was gathering against the Holy Prophetsa, and that ‘Uyainah bin Hisn had vowed to support them in this cause. (Sharah Zarqaani Alal Mawahib, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 310; Al-Tabaqat al-Kubra, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, pp. 402403)
When the Messengersa of Allah mentioned this to Hazrat Abu Bakrra and Hazrat Umarra, they suggested sending Hazrat Bashir bin Sa‘dra. (Imta’ul Asma, Vol. 1, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 330)
The Holy Prophetsa summoned Hazrat Bashir bin Sa‘dra, instructed that a flag be prepared for him, and sent him along with a group of 300 Companions.
This group would travel by night and remain hidden by day until finally they reached the place called Jabar. The shepherds were tending to their flock at the time. Seeing the Muslims there, the shepherds fled and informed the other members of Ghatafan. Abandoning their belongings and cattle, these
people fled and took to the higher elevations of the area. They left everything and ran. Only two of them were caught and captured. The Companions took the abandoned possessions and cattle of the tribe into their possession and returned to Medina along with their captives. When both captives became Muslims, the Holy Prophetsa allowed them to return to their region. (Sirat al-Halabiya, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 264; Sirat Encyclopaedia, Vol. 8. Darussalam p. 514)
The details of “Umrat al-Qada” has been recorded as follows: The Holy Prophetsa performed ‘Umrah in Dhu al-Qa’dah 7 AH, on February 629 CE. In the month of Dhu al-Qa’dah in 7 AH, the Holy Prophetsa left for ‘Umrah. This was the same month in which, just one year ago, the idolaters of Mecca had refused to allow the Holy Prophetsa to perform the ‘Umrah, and the Holy Prophetsa had turned back from the place known as Hudaibiyah. Thus, the Holy Prophetsa embarked on this journey for the purpose of performing “Umrat al-Qada”.
The Commentator of Bukhari, Allamah Ibn Hajar, has recorded various names for this. Ghazwat al-Qada’, ‘Umrat al-Qadiyyah, ‘Umrat-ul-Sulh and ‘Umrat al-Qisas. This ‘Umrah is even called “Ghazwat al-Amn.” It’s called ‘Umrat al-Qisas because in 6 AH, during the sacred month of Dhu al-Qa’dah, the idolaters of Mecca prohibited the Holy Prophetsa from performing the ‘Umrah. And so, it was a recompense for the previous [intention of performing] ‘Umrah that the Messengersa of Allah embarked on this journey and, in Dhu al-Qa’dah 7 AH, entered the Sacred Mosque.
Hazrat Ibn Abbasra states that on this occasion, the following verse [of the Quran] was revealed:
That is, “The violation of a Sacred Month should be retaliated in the Sacred Month; and for all sacred things there is the law of retaliation.” [2:195]
Ibn Hisham has stated that in Medina , the Holy Prophetsa appointed Hazrat Uwaif bin Adbat Dailamira as deputy, while according to Ibn Sa‘d, Hazrat Abu Ruhm Ghifarira was appointed to this position.
The details of the journey for ‘Umrah are narrated as follows: On this ‘Umrah, the Holy Prophetsa was accompanied by two thousand Companions. At the time of departure, the Holy Prophetsa announced that everyone who had been present at Hudaibiyah should participate. All the Companions who were present at Hudaibiyah joined the Holy Prophetsa for this ‘Umrah, except those who had been martyred during the battle of Khaibar or had passed away. Besides them, several Companions who had not been present at Hudaibiyah also joined him. The Holy Prophetsa took sixty sacrificial camels, adorning their necks with garlands and appointing Hazrat Najiyah bin Jundubra to oversee them.
When the Holy Prophetsa reached Dhu alHulaifah, a village approximately six to seven miles from Medina, he dispatched a hundred horsemen ahead as a precautionary measure under the command of Hazrat Muhammad bin Maslamahra. On this journey, the Holy Prophetsa also carried helmets, weapons, armour and spears, sending them ahead under the supervision of Hazrat Bashir bin Sa‘dra. (Sirat ibn Hisham, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 717; Al-Tabaqat al-Kubra, Vol. 2, Beirut, Lebanon: Dar AlKotob Al-Ilmiyah, p. 91, Vol. 3, p. 403; Sirat Khataman Nabiyyeen, Hazrat Mirza Bashir Ahmadra MAra, p. 838; Fath al-Bari, Vol. 7,
Aram Bagh Karachi, p. 636; Sirat al-Halabiya, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 90; Furhang-e-Sirat, Zawar Academy, p. 105)
Here, the question arises: what was the need to carry weapons during ‘Umrah, given that a treaty was already in place? The Holy Prophetsa was reminded that the Quraish had prohibited all weapons except sheathed swords. In response, the Holy Prophetsa clarified that they would not enter the sacred precincts armed; the weapons would remain close by outside Mecca as a precaution against possible betrayal since the Quraish could not be trusted. They could attack at any opportunity. When Muhammad bin Maslamahra and his horsemen reached Marr al-Zahran, they encountered some individuals from the Quraish and informed them that the Holy Prophetsa would arrive at that place the following day. These people informed the rest of the Quraish about this, who became fearful upon hearing this news.
When the Holy Prophetsa arrived at Marr al-Zahran, he sent all weapons to Yajaj, a place about eight miles from Mecca. Upon learning that the Holy Prophetsa was coming to Mecca with weapons and supplies for war, the Meccan disbelievers became greatly alarmed and sent a delegation to investigate in Marr al-Zahran.
Mikraz bin Hafs, the representative [of the Quraish], addressed the Holy Prophetsa, saying, “O Muhammad [peace be upon him], we have never known you to break a covenant.”
The Holy Prophetsa reassured him, saying, “We will enter Mecca unarmed, as stipulated by our agreement.” Hearing this, the disbelievers felt reassured. Mikraz then remarked, “This is precisely why we consider you a paragon of virtue and faithfulness.” Even though he was a disbeliever, he acknowledged this.
The Holy Prophetsa appointed a group of Companions under Hazrat Bashir bin Sa‘dra to guard the weapons, and according to the treaty, only swords were carried into Mecca. Accompanied by his Companions, the Holy Prophetsa proceeded toward the Haram, reciting the Talbiyah [a prayer recited by Muslim pilgrims or those performing ‘Umrah]. The sacrificial animals were sent towards Dhi Tuwa, a valley half a mile from the Sacred Mosque. The Holy Prophetsa entered Mecca mounted on his camel, Qaswa, approaching from the direction of Hajoon, which is a mountain near the valley of Muhassab, about one and a half miles from the Ka’bah. (Sirat al-Halabiya, Vol. 3, Beirut, Lebanon: Dar AlKotob Al-Ilmiyah, pp. 90-91; Furhang-e-Sirat, Zawar Academy, pp. 105 and 180; Dairah-eMa’arif, Vol. 8, Bazm Iqbal Lahore, pp. 485487; Mu’jam-ul-Buldan, Al-Faisal Urdu Bazar Lahore, p. 357)
Hazrat Anasra narrates that during this Umrat al-Qada, the Holy Prophetsa entered Mecca while Hazrat Abdullah bin Rawahahra walked ahead of him, saying: “O descendants of disbelievers, clear the way for the Holy Prophetsa. Today, we shall strike you such blows that will sever heads and cause friends to forget each other.” Hazrat Umarra rebuked him, saying, “O Ibn Rawahah, how can you recite such poetry in the Holy Prophet’ssa presence and within the sacred precincts. This is wrong.” The Holy Prophetsa intervened, saying, “O Umar, leave him be; his words pierce them deeper than arrows.” (Jami‘ atTirmidhi, Abwab-ul-Adab, Hadith 2847)
This was according to one narration.
Another narration mentions that when Hazrat Umarra attempted to stop Abdullah bin Rawahahra, the Holy Prophetsa said, “O Umar, I am listening to what he is saying.” Hazrat Umarra then became silent, and the Holy Prophetsa instructed Abdullah bin Rawahahra
that instead of making such provocative statements, he should recite:
“There is none worthy of worship except Allah, He is alone, He helped His servant, and granted honour to his army, and defeated all factions on His own.” (Sharh al-Zurqani, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 320)
Hazrat Musleh-e-Maudra has described this event in his own words, stating, “Upon reaching Marr al-Zahran, located one stop away from Mecca, the Holy Prophetsa gathered all heavy weaponry and armour there as stipulated by the treaty, entering Mecca only with sheathed swords along with his Companions. The return of migrants to Mecca after seven years of exile was no small matter. Their hearts bled recalling the prolonged persecution they endured in Mecca, while simultaneously rejoicing at God Almighty’s grace in granting them the opportunity to perform Tawaf [circumambulation] of the Ka‘bah once again. The people of Mecca watched from mountain peaks as the Muslims approached, who desired to demonstrate that it was God Who had enabled their return to Mecca. Abdullah bin Rawahahra began reciting wartime poetry, but the Holy Prophetsa stopped him, instructing instead to proclaim, ‘There is none worthy of worship except God, Who alone aided His Messenger, elevated the believers from humiliation, and dispersed their enemies from before them.’” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 329)
Hazrat Ibn Abi Aufara reports that whilst the Holy Prophetsa was performing this ‘Umrah, the Companions guarded him against potential harm by the young idolaters of Mecca. In other words, they were protecting the Holy Prophetsa in case he was attacked. (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4255)
When the Holy Prophetsa entered Mecca, some disbelievers retreated to the mountains, owing to their strong enmity toward the Holy Prophetsa and being unable to bear seeing the Holy Prophetsa and his Companions performing the Tawaf. Others gathered at Dar al-Nadwah to mockingly observe the Tawaf, saying, “What sort of Tawaf will these Muslims perform? Their hunger and the fever of Medina have weakened them greatly.”
Upon reaching the Sacred Mosque, the Holy Prophetsa did dhtiba’, meaning he drew his sheet upon himself in a manner that exposed his right shoulder and arm. Then the Holy Prophetsa said, “May God bestow His mercy upon those who exhibit their strength before these disbelievers.” Then, along with his Companions, the Holy Prophetsa began circling the Ka‘bah. They undertook the first three circuits while moving their shoulders and fully upright. They showed that whereas they thought them to be weak, they were not weak at all.
There is a narration about this in Bukhari Hazrat Ibn Abbasra states that the Holy Prophetsa and his Companions arrived, and the disbelievers said, “Such people are coming to you who have been weakened by the fever of Medina.” The Holy Prophetsa instructed the Companions to perform three circuits while running, which is known in Arabic as “raml”. Every person who circles the Ka‘bah does “raml” for the first three circuits. The Holy Prophetsa showed kindness to the Companions and did not instruct them to run for all the circuits. Hazrat Ibn Abbasra states that the Holy Prophetsa performed circuits around the House of Allah and between Safa and Marwah whilst running in order to show his strength
to the disbelievers.
According to another narration, the Holy Prophetsa performed “Sa’i” between Safa and Marwa whilst riding upon his animal. The Holy Prophetsa and the Muslims sacrificed [their sacrificial animals] near Marwah.
After this, the Holy Prophetsa sent some Companions to Yajaj, where there were some Companions who had been appointed to stay with the weaponry, so that they could assume the duty from them, allowing them to perform ‘Umrah, the sacrifice and other rites. (Sharh al-Zurqani, Vol. 3, Beirut, Lebanon: Dar AlKotob Al-Ilmiyah, p. 322; Sirat ibn Hisham, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 717; Lughat-ul-Hadith, Vol. 2, p. 163; Sahih al-Bukhari, Kitab al-hajj, Hadith 1602; Sahih al-Bukhari, Kitab al-hajj, Hadith 1649)
Those who had been on duty with the weaponry were summoned so that they could perform ‘Umrah, and some new people were sent there to assume the duty from them.
On this occasion, the Holy Prophet’ssa marriage to Hazrat Maimunahra took place. The details of this are that during the same journey, the Holy Prophetsa married Maimunah bint Harithra. This marriage was facilitated by Hazrat Abbasra. Hazrat Maimunahra gave the decision of her marriage to her sister, Hazrat Umm Fazl, who was the wife of the Holy Prophet’ssa uncle, Hazrat Abbasra. Hazrat Umm Fazlra then entrusted the decision to Hazrat Abbasra. Hazrat Abbasra settled her marriage with the Holy Prophetsa and Hazrat Maimunah’sra dowry was stipulated at four hundred dirhams. (Sirat ibn Hisham, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 718; Al-Tabaqat al-Kubra, Vol. 8, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 217)
Hazrat Musleh-e-Maudra has made mention of this as follows:
“Hazrat Abbas’ra sister-in-law Maimunahra, who had been a widow for quite some time, resided in Mecca. Hazrat Abbasra expressed his desire for the Holy Prophetsa to marry her, and the Holy Prophetsa accepted.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 329-330)
The Holy Prophetsa remained in Mecca for three days. On the third day, the Quraish sent Huwaitab bin Abd al-Uzza along with some others from the Quraish to the Holy Prophetsa. According to one narration, this delegation of the Quraish went to Hazrat Alira, saying that the period of their stay was completed, and they should now leave. Upon this, the Holy Prophetsa said, “What harm is there if we remain a little while longer? We will prepare the food for our wedding here, as I am getting married. We will also invite you.” The Quraish said, “We have no need for your invitation.” Upon this, the Holy Prophetsa and his Companions departed from Mecca, and he left his servant Abu Rafi with Hazrat Maimunahra. He took Hazrat Maimunahra to meet the Holy Prophetsa at a place called Sarif, a large valley near Tan’im, about six to seven miles from Mecca.
Hazrat Maimunah’sra name was Barrah, and the Holy Prophetsa changed her name to Maimunah. The Holy Prophet’ssa marriage to Hazrat Maimunahra was his last marriage. Hazrat Maimunahra passed away in 51 AH at Sarif, the same place where her “rukhstana with the Holy Prophetsa took place. (Sahih alBukhari, Kitab al-maghazi, Hadith 4251; AlIsabah, Vol. 8, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, pp. 322 and 324; Sirat ibn Hisham, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 718; Furhang-e-Sirat, Zawar Academy, p. 147) Hazrat Musleh-e-Maudra writes:
“On the fourth day, the Meccans demanded that, in accordance with the treaty, the Holy Prophetsa should leave. The Holy Prophetsa immediately instructed all the Companions to leave Mecca and set out towards Medina. Bearing the sentiments of the Meccans in mind, the Holy Prophetsa even left the newly married Maimunahra behind, to join him later along with the animals bearing their provisions. He made his own riding animal run swiftly, exiting the boundaries of the Sacred Mosque, and it was there, later in the evening, that his wife Maimunahra was brought. It was there in the jungle that Maimunahra went to the Holy Prophetsa and they spent their first night.” (Dibacha Tafsirul-Quran, Anwar-ul-Ulum, Vol. 20, p. 330)
That blessed place of Companionship with the Holy Prophetsa remained very dear to Hazrat Maimunahra. This was the reason that Hazrat Maimunahra expressed in her will that when she passed away, she should be buried at the same place where the Holy Prophet’ssa tent was, the one in which she was brought to the Holy Prophetsa. It was God’s will that when she went to perform Hajj, she fell ill in Mecca. After a few days, she asked to be taken outside of Mecca because the Holy Prophetsa had told her that she would not pass away in Mecca. Hence, the people took her outside of Mecca and when they reached Sarif, the mother of the believers, Hazrat Maimunah’sra soul departed from her body, and she passed away. Thus, in accordance with her will, she was buried in that very place. At the time of her demise, she was 80 or 81 years of age. (Imta’ul Asma, Vol. 12, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 212; Fath al-Bari, Vol. 9, Aram Bagh Karachi, p. 141; Al-Mustadrak ala al-Sahihayn, Vol. 4, p. 398, Hadith 6936)
During this journey, there is also mention of an incident pertaining to Hazrat Hamzah’sra daughter. Hazrat Bara’ahra states that when the Holy Prophetsa was about to depart from Mecca, Hazrat Hamzah’sra daughter came after him, calling out, “O my uncle, O my uncle.” Upon this, Hazrat Alira took her hand and told Hazrat Fatimahra to take her uncle’s daughter. She took her along on her riding animal. Hazrat Alira, Hazrat Zaidra, and Hazrat Ja’farra disputed regarding her [custody]. Hazrat Alira said, “I have taken her in, and she is my uncle’s daughter.” Hazrat Ja’farra said, “She is my uncle’s daughter, and her maternal aunt is my wife.” Hazrat Zaidra said, “She is my brother’s daughter.” The Holy Prophetsa decided the matter in favour of her maternal aunt, saying that the maternal aunt [khalah] is like a mother. This was another matter which he resolved. Many such matters are disputed in Qadha. The Holy Prophetsa said that the maternal aunt is like a mother and that the child should be given to her. The Holy Prophetsa said to Hazrat Alira, “You are from me and I am from you.” He comforted him in this way. He said to Hazrat Ja’farra, “You resemble me in your appearance and your morals.” To Hazrat Zaidra he said, “You are our brother and one of those among us who has been freed.” Hazrat Alira said, “Will you not marry Hazrat Hamzah’sra daughter?” The Holy Prophetsa said, “She is the daughter of my milk-brother. I cannot marry her.” The Holy Prophetsa returned to Medina in the month of Dhu al-Hijjah. (Sahih al-Bukhari, Kitab almaghazi, Hadith 4251)
Another expedition was of Akhram bin Abu Aujah towards the Banu Sulaim. This expedition took place in Dhu al-Hijjah 7 AH. The Holy Prophetsa sent Hazrat Akhramra along with fifty men towards the Banu Sulaim
who resided near Medina. A spy from the Banu Sulaim was accompanying Hazrat Akhramra and he went ahead and alerted his people, who gathered a large army.
When Hazrat Akhramra reached them, the Banu Sulaim were ready to fight against them. Hazrat Akhramra invited them towards Islam. They replied: “We are in no need for that to which you invite us.” Following this, both sides fired arrows for some time. During this time, the Banu Sulaim received reinforcements and they surrounded the Muslims from all sides. The Muslims fought a fierce battle, until most of them were martyred. Hazrat Akhramra was also severely wounded and fell down amongst those who had died. He then reached the Holy Prophetsa on 1st Safar, 8 AH. (Al-Tabaqat alKubra, Vol. 2, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 1990, p. 94; Furhang-e-Sirat, Zawar Academy, p. 155)
Then there is the expedition of Hazrat Ghalib bin Abdillah al-Laithi towards Kadid. The Holy Prophetsa sent Hazrat Ghalib bin Abdillah al-Laithira towards the Banu Mulawwih tribe, who were a branch of the Banu Laith tribe in Safar of 8 AH. The Banu Mulawwih lived in Kadid. Kadid was situated approximately 208 miles from Medina. (Ghazwat Wa Saraya, Fareediyah Publishers, Sahiwal, p. 413; Sharh al-Zurqani, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 332; Encyclopedia Sirat-un-Nabi, Zam Zam Publishers, p. 188)
In Sahih al-Bukhari, it is mentioned that Kadid was a spring situated between Usfan and Qadid. (Sahih al-Bukhari, Kitab as-sawm, Hadith 1944)
According to one narration, the Holy Prophetsa dispatched Hazrat Ghalibra with a 15-man contingent. In this expedition, the slogan raised by the Muslims was “Amit, Amit” [i.e. “Destroy”].
Hazrat Jundub bin Makithra narrates: “The Holy Prophetsa dispatched Hazrat Ghalib bin Abdillahra on an expedition, and I was part of that expedition. He ordered us to attack the Banu Mulawwih in Kadid. Thus, we set off and reached Kadid. When we reached Kadid, we encountered Ibn Barsa Harith bin Malik al-Laithi, whom we apprehended and brought with us. He said: ‘I have set out to convert to Islam and am heading to see the Holy Prophetsa.’ We said, ‘If you have indeed set out to convert to Islam, then one day and one night’s provisions will not harm you. (Meaning if he remained imprisoned, it would not cause him any harm) But if you have any other intentions, then we shall soon find out.’ And so, we tied him up tightly and appointed Suwaid bin Manhar, a slave of dark complexion, to stand guard.
We continued our journey until we reached Kadid at sunset. We were on one side of the valley when my companions told me to go on ahead and gather information. I climbed atop a small mount from where I could observe them. Ascending it, I raised my head and lay flat on my stomach. Thereupon, a man emerged from his tent and caught sight of me. He shot an arrow which struck my side – and according to one narration, he said that the arrow landed between my eyes, upon my forehead – yet I remained steadfast in my position. Then he shot a second arrow, which struck my shoulder; I pulled it out and cast it aside, remaining firm in my place without making the slightest movement, lest he be alerted. Eventually, he returned to his tent.
We granted them a respite, and when they had grown content and fallen asleep, we launched an attack upon them at the break
of dawn. We slew their warriors, took their weapons and drove away their livestock.
Then one of them cried out and gathered together such a formidable army whose strength far surpassed our own. A mighty army was brought against us. We continued on our way with the animals and did not once look back. As we passed by Ibn Barsa and his companion, we took them along with us as well.
The enemy drew so near that only the valley of Kadid remained between us and them. At that moment, Allah the Almighty caused a flood to surge through the valley, even though no clouds or rain could be seen. Thus, Allah sent a force against which none had the power to withstand, nor could anyone cross it. The enemy stood on the other side, looking in our direction, while we continued to take away their livestock. Not a single one among them was granted the ability to advance towards us. And so, we hastened on with the animals until we left them behind, i.e. the enemy remained behind and could not catch us. Eventually, we arrived in the blessed presence of the Holy Prophetsa.” (Sharh alZurqani, Vol. 3, Beirut, Lebanon: Dar AlKotob Al-Ilmiyah, pp. 332-333; Subul al-Huda wa al-Rashad, Vol. 6, Beirut, Lebanon: Dar AlKotob Al-Ilmiyah 1993, p. 137)
In any case, these accounts are ongoing. At this time, I wish to make a special appeal for prayers for the Ahmadis in Pakistan. The Ahmadis of Pakistan should pray for themselves as well. As I have said, they should focus on reciting durood [prayer for sending salutations upon the Holy Prophetsa] and they should recite the following 200 times a day:
[Holy is Allah and worthy of all praise; Holy is Allah the Great. O Allah bestow Thy blessings upon Muhammadsa and the people of Muhammadsa.]
The greatest possible attention should be given towards this. If we do justice to offering prayers and give due regard, only then will there be progress. The attention that should have been given to prayers has not yet been given. It cannot be said, as some people write to me, that prayers alone will not achieve anything and that something else should be done. But what else should be done? Our only weapon is prayer, something which I have repeatedly mentioned and I have also presented quotations of the Promised Messiahas. It is very wrong to think that prayers will have no effect. Prayers are the solution to our success. May Allah the Almighty enable everyone to do so and enable us to be those who do justice to offering prayers. If we simply say that prayers will not result in anything and we do not do justice to them, then it will be an erroneous complaint against Allah the Almighty on our part. We should seek forgiveness for this.
There was also an incident in Karachi today where rioters and terrorists – though they claim to represent Islam, but in reality, they are terrorists – attacked one of our mosques, where an Ahmadi was also martyred.
[Surely, to Allah we belong and to Him shall we return.]
The details have not yet been received. They will be presented once they are received, insha-Allah. May Allah the Almighty procure the means for these cruel people to swiftly be brought to task.
(Official Urdu transcript published in the Daily Al Fazl International, 9 May 2025, pp. 2-7. Translated by The Review of Religions.)
