On Saturday, 1 February 2025, a group of Ahmadi doctors, including surgeons, anaesthetists and general practitioners from the USA, Canada, Germany, Australia and other countries, had the blessed opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad (Tilford), UK.
After initial greetings, Huzooraa addressed the delegation’s lead, who explained that the group comprised 20 doctors from various nations, primarily specialising in surgery and anaesthesia. When Huzooraa asked about the purpose of their visit, the lead doctor replied that they wished to deepen their relationship with the Khalifa of the Time.
Huzooraa then spoke with each doctor individually. Several members shared their experiences of volunteering at the Tahir Heart Institute in Rabwah, Pakistan, with some already making regular visits and others planning to offer their services soon. One doctor noted that he had six months of further training left, after which he intended to dedicate his life to serving Islam and humanity as a fully qualified doctor.
Following these introductions, two of the doctors presented a report summarising the cases handled at the Tahir Heart Institute in 2024, detailing the number of surgeries performed, the involvement of doctors and the total number of patients treated.
After the report, the doctors sought permission to ask questions, which Huzooraa graciously granted.
Navigating end-of-life decisions in light of Islamic teachings
A doctor requested guidance on handling end-of-life situations, particularly where medical technology can artificially prolong life. He asked how doctors should broach
Hazrat Sahl bin Sa‘d as-Sa‘idira narrated that the Prophetsa observed a man who was fighting against the idolaters and was among the most effective of the Muslims in battle. The Prophetsa said, “Whoever wishes to see a man from among the dwellers of the Fire, let him observe this man.” So someone followed him closely until [the fighter] was wounded. Seeking to hasten death, he placed the tip of his sword between his chest and pressed upon it until it passed through his shoulders [thus taking his own life].
The Prophetsa then remarked, “A person may appear, in the eyes of the people, to be performing the deeds of the inhabitants of Paradise, yet he is
Prophet Muhammadsa
This Week in History
14 February
14 February 2002: On this day, Oxford University’s renowned Professor Michael Anthony Dummet was presented with the book Revelation, Rationality, Knowledge & Truth written by Hazrat Khalifatul Masih IVra. (Silsila Ahmadiyya, Vol. 4, p. 909)
15 February
15 February 1920: On this day, Hazrat Mufti Muhammad Sadiqra arrived on Philadelphia’s shores to spread the message of Islam Ahmadiyya in America. Unfortunately, he was barred from entering the country as he was a practising Muslim and was even detained by the authorities. During his imprisonment, he managed to convert many people to Islam Ahmadiyyat. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 250)
15 February 1960: On this day, the supervisor of the Ahmadiyya mission in Dar es Salaam, Tanzania, Sheikh Amri Ubaidi Sahib, was elected as the mayor of Dar es Salam. He was the first native African to be chosen as mayor of the capital of Tanzania at the time. (Al Fazl, 11 December 1998)
16 February
16 February 2014: On this day, Hazrat Khalifatul Masih Vaa inaugurated a newly-built extension to Tahir House in southwest London. The building was purchased in 2002 to house various central offices of the Jamaat.
Currently, Tahir House is home to many central departments of the Ahmadiyya Muslim Community, including Al-Shirkatul Islamiyyah, Makhzan-e-Tasaweer and the Ahmadiyya Archive and Research Centre (Ahmadiyya ARC). (“Head of Ahmadiyya Muslim Community
Inaugurates Tahir House Extension”, www.pressahmadiyya.com)
17 February
17 February 1908: On this day, the nikah of Hazrat Nawab Mubaraka Begumra was announced with Hazrat Nawab Muhammad Ali Khanra, the chieftain (ra’is) of Malerkotla. Hazrat Hakim Maulvi Noor-ud-Deenra led this nikah at the Aqsa Mosque, Qadian and the mahr was set for 56,000 rupees. Several guests from outside of Qadian came to participate. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 515)
17 February 1984: On this day, Hazrat Khalifatul Masih IVra delivered a Friday sermon in Nasirabad, Sindh, Pakistan, during which Huzoorra narrated his three recent visions. These visions conveyed glad tidings of divine support for Jamaat. Huzoorra emphasized the importance of prayers for Ahmadis. (Khutbat-eTahir, Vol. 3, pp. 97-117)
18 February
18 February 1922: On this day, Hazrat Sheikh Mahmud Ahmad Irfanira departed Qadian for Egypt to establish a mission of the Ahmadiyya Muslim Jamaat. He was able to establish the mission within a year. He continued to work in Egypt until 1926. He continued to offer his services following his return and passed away in February 1944.
On the occasion of his departure from Qadian in 1922, Hazrat Muslehe-Maudra provided guidance, which can be read in the fourth volume of Tarikh-e-Ahmadiyyat (pp. 286-287).
18 February 1988: On this day, a delegation of Jamaat-e-Ahmadiyya presented the Hindi translation of the Holy Quran as a gift to the President of India, Ramaswamy Venkataraman, who served as the 8th President of India from 1987 to 1992 and was known for his extensive political and legal career. (Silsila Ahmadiyya, Vol. 4, p. 846)
19 February
19 February 1988: On this day, during the concluding part of his tour of Africa, Hazrat Khalifatul Masih IVra delivered a Friday sermon in English in the city of Joscoro, Nigeria. In this sermon, Huzoorra highlighted the greatness of the African people’s character and gave some advice to Nigerian Ahmadis. (Khutbat-e-Tahir, Vol. 7, pp. 91-104)
19 February 1993: On this day, in his Friday Sermon, Hazrat Khalifatul Masih IVra highlighted the atrocities being committed against Muslims in Bosnia, who were enduring severe persecution and displacement during the Bosnian War. Huzoorra urged members of Jamaat to establish bonds of brotherhood with the affected families. (Khutbat-e-Tahir, Vol. 12, p. 143)
For more details, see: “Khilafat-eAhmadiyya: Standing by oppressed Bosnian Muslims” at www.alhakam. org (9 June 2023, p. 15).
20 February
20 February 1915: On this day, Hazrat Sufi Ghulam Muhammadra set off from Qadian to Mauritius to establish a mission. He reached his destination on 15 June, spending months in Sri Lanka to establish a local chapter on this island. (Tarikhe-Ahmadiyyat, Vol. 4, p. 169)
20 February 1944: On this day, a special Jalsa Musleh-e-Maud was arranged in Hoshiarpur, India, where Hazrat Musleh-e-Maudra delivered a powerful and insightful speech. During the Jalsa, 18 missionaries shared tabligh achievements of their respective countries. After these faith-inspiring accounts, Huzoorra proceeded to Bait-ul-Dua (the room where the Promised Messiahas would often pray in seclusion in Qadian), where he remained occupied in supplication for a heavenly sign. (Tarikh-e-Ahmadiyyat, Vol. 8, p. 580)
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
Huzoor calls for prayers for Palestinians amid US
President’s remarks
During his Friday sermon, delivered on 7 February 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, emphasised the urgent need for prayers for the oppressed worldwide and said:
“Just as I keep reminding everyone to pray for the state of the world and the state of Muslims, offer abundant supplications for the Muslim world and especially the Palestinians.
“Their circumstances seemingly appear hopeful and people feel relieved that perhaps a ceasefire might improve the situation. However, matters are going from bad to worse. The new American President’s policy and scheme have reached yet another extreme of oppression. Previously, Americans used to say that ‘[He] poses a threat to our country and does not interfere elsewhere,’ but now he has become dangerous to the entire world. May Allah the Exalted have mercy on the Palestinians
and upon the whole world and may people be safeguarded from him.
“The Arab nations must now open their eyes and make every effort to establish unity. There is no alternative to this; otherwise, not only Palestine but the remaining Arab countries will face grave difficulties.
Although some non-Muslims have begun to raise their voices in support of the Palestinians and against these injustices, those in power are currently so intoxicated by their might that they are unwilling to heed anyone.
“Hence, Muslims must pay particular attention and we should pray for them.
“
Apart from prayer, we possess no other power.
“In the same way, pray for Ahmadis of Pakistan. At times, their situation becomes extremely tense in terms of opposition.
“Also, pray for the Ahmadis in Bangladesh. May Allah the Exalted protect them from every type of hostility and attack.
“Pray as well for the oppressed in other places and for oppressed Ahmadis. May Allah the Exalted keep them all in His protection, grant wisdom to the world and inspire everyone towards establishing peace. May Allah the Exalted enable us to devote ourselves to prayers.” [Amin]
The Arab nations must now open their eyes and make every effort to establish unity.
The Holy Quran’s guidance on discord between nations
Another major reason for unrest between nations is the mindset that a person’s nation is intellectually and racially superior to all other nations. This sort of mindset is common even in today’s world and, oftentimes, ends in bloodshed.
actually among the inhabitants of the Fire. Conversely, a person may appear, in the eyes of the people, to be performing the deeds of the inhabitants of the Fire, yet he is actually among the inhabitants of Paradise. Verily, actions are judged by their final outcomes.”
(Sahih al-Bukhari, Kitab al-ruqqaq, Bab al-a‘malu bi l-khawatim
A Commentary of ‘Those Upon Whom God Has Bestowed His Blessings’
One should also not forget that certain parts of the Holy Quran are a commen- tary and explanation of other parts. In one instance, a matter will be alluded to in brief, but in another instance the very same matter is expounded in detail. In other words, the latter is a commentary of the former. Therefore, in the instance under discussion, here Allah the Exalted states:
The path of those upon whom Thou hast bestowed Thy blessings. Now, this is an indication in brief. In another instance, however, the Holy Quran itself has expounded that ‘those upon whom God has bestowed His blessings’ are as follows:
From among the Prophets, the Truthful, the Martyrs and the Righteous.
That is to say, those upon whom God has bestowed His blessings comprise four classes of people: the Prophets, the Truthful, the Martyrs and the Righteous. All four of these magnificent ranks are gathered in the Prophets, peace be upon them, because this is the highest rank among these four. It is obligatory upon each and every one of us to strive correctly to attain these excellences, in the manner that the Holy Prophet, peace and blessings of Allah be upon him, has shown us through his own actions.
(Malfuzat [English], Vol. 2, pp. 70-71)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
wa ma yukhaf minha, Hadith 6493)
Continued from page 1
this topic with families and when it would be permissible to discontinue life support.
Huzooraa explained that if a patient’s brain functioned sufficiently and they could breathe at around 50 or 60 per cent, then mechanical support like ventilators should be used to prolong life. However, once the body had entirely deteriorated, it would be permissible to withdraw such support. He stressed that such decisions require careful observation over a few days to ascertain whether the patient was fully brain-dead. If no possibility of recovery remained, continuing life support served no purpose.
He emphasised that family members should be consulted, though doctors can offer expert opinions. “You should then leave the matter to Allah,” Huzooraa said. The final decision lies with the family.
Inspiring young Ahmadis to choose medicine
Another doctor asked how to encourage and mentor Ahmadis – particularly youths – to consider careers in medicine.
Huzooraa responded that this responsibility belongs chiefly to the Ahmadiyya Muslim Medical Association, which should organise seminars, invite doctors to speak and provide counselling for students. The Talim Department of the Jamaat and Ahmadiyya Muslim Sutudents’ Associations at universities should also be engaged in guiding young Ahmadis about medicine.
He underscored the importance of targeting students in secondary school or even earlier, well before they commit to other fields like law, engineering, or computer science – the latter being increasingly popular in the age of artificial intelligence. Early engagement and structured career guidance can spark and nurture interest in the medical profession.
Huzooraa advised that the Medical Association should work closely with the Jamaat’s Talim Secretary to plan career counselling sessions, seminars and meetings. He reiterated that he had frequently called attention to this need, urging enough professionals within the Jamaat to assist aspiring students. “You must also have enough people who can effectively guide others,” Huzooraa said.
Ambition for high-impact research
A doctor mentioned Huzoor’saa statement about aiming for a Nobel Prize as a minimum goal for Ahmadi researchers, asking which areas of study might be most promising and how best to pursue them.
In response, Huzooraa advised that those aiming for such an achievement should first identify which fields within medicine are recognised as eligible for a Nobel Prize and then assess whether they have a genuine interest in those areas.
Huzooraa asked if the doctor had published any research papers. The doctor mentioned working on various aspects of cancer research and having five papers published in collaboration with senior colleagues. Huzooraa noted that merely refining existing studies does not constitute a major breakthrough; rather, introducing truly new discoveries is what can pave the
way for the highest levels of recognition, such as a Nobel Prize. He prayed that Allah grant the Jamaat scientists of such calibre.
The connection between the heart and the brain
One doctor referenced Quranic verses suggesting that thoughts originate from the heart, whereas modern science ascribes them primarily to the brain. He asked for Huzoor’saa thoughts on reconciling these views.
Huzooraa explained that spiritually perceptive and experienced individuals often sense ideas in their hearts before they become fully processed in the brain. Hazrat Musleh-e-Maudra reasoned that because the heart pumps blood to the entire body, including the brain, it plays a fundamental part in transmitting signals. Thus, there may be a physiological or spiritual link where messages “pass” from the heart before reaching the brain. “To what extent does blood circulation contribute to transmitting a message to the body? You may research this and then shed light on it,” Huzooraa said.
He acknowledged that purely scientific methods might struggle to prove this, but those advanced in spirituality often experience it directly. Huzooraa said:
“At present, people say that the experience of spirituality cannot be explained in words. Yet it is as though something is felt in the heart, which sends a message to the brain, which then sends a message to the body. Afterwards, the person describes everything they have felt. Those who are truly immersed in spirituality can understand this. There are two ways to learn more about it – one is to carry out research and the other is to excel in spirituality oneself.”
Explaining miraculous healing to non-believers
Another attendee asked how to justify miraculous healing to those who do not believe, recalling a narration where the Holy Prophetsa placed his saliva on a wound, which then healed instantaneously.
Huzooraa noted that these accounts are found extensively throughout the blessed life of the Holy Prophetsa; he cured injuries through supplications, saliva, or physical touch. Hzuooraa said:
“Allah the Almighty placed blessings in his saliva, which acted like an ointment. [A doctor] will surely say that it must have been full of bacteria and that an infection would have occurred. However, Allah the Almighty has the power and instead of causing an infection, it is possible that certain properties were emitted that
eliminated the infection.”
Huzooraa added that prayer can catalyse such wonders:
“Moreover, prayer plays a major role and can bring about miracles. Such miracles do take place. [...] Miracles take place in the world. They still occur today. People often say that such and such an event happened, but we do not know how. Yet it happened thanks to prayer. We have absolute conviction in prayer. Sometimes it can occur without prayer and Allah grants someone health. Indeed, such cases occur. Only those who witness it personally can speak of it and if they say it took place, then it happened.”
Huzooraa also observed that, although the Holy Prophetsa held the loftiest status among all, historically, many revered figures have also demonstrated similar healing acts. Whether during the time of the Promised Messiahas or other holy individuals, instances have been recorded where they prayed over someone, placed their hands on them and witnessed their recovery without any medication. He pointed out that, at times, psychological conviction in healing can also contribute to positive outcomes.
Medicinal use of alcohol
One member asked about the Islamic ruling on alcohol, given that many modern medicines contain small amounts of it.
Huzooraa stated that the use of alcohol in medicine is permissible within certain limits for treatment. He explained that the Holy Quran prohibits certain substances, but in extreme circumstances, allowances are made – such as the permissibility of consuming otherwise forbidden food when a person is starving. [Surah al-Baqarah, Ch.2: V.174]
Similarly, if a critically ill patient requires
“At present, people say that the experience of spirituality cannot be explained in words. Yet it is as though something is felt in the heart, which sends a message to the brain, which then sends a message to the body. Afterwards, the person describes everything they have felt. Those who are truly immersed in spirituality can understand this.
medicine that contains a small amount of alcohol, its use is permitted. Huzooraa explained that this falls under the same Quranic principle of necessity [iztirar].
Alcohol use and mental health
Another doctor referred to Invitation to Ahmadiyyat [2022, UK, p. 117], noting that the book cites increased sudden deaths in the Latter Days due to rising alcohol consumption and excessive stress. He asked Huzoor’saa opinion on this.
Huzooraa observed that while alcohol was once considered harmless in moderation, recent research now warns that even a single drink can be detrimental. Studies have shown that alcohol weakens the nervous system, increasing vulnerability to stress, which can spiral into depression. As scientific understanding advances, it increasingly affirms the harms of alcohol.
He noted that stress often arises when the nerves are weakened, making individuals more susceptible to trivial worries. This can lead to a vicious cycle of anxiety and depression, which is particularly prevalent in materialistic societies.
Huzooraa emphasised that true peace of mind is found through the remembrance of Allah. [Surah ar-Ra‘d, Ch.13: V.29]
Surgery or general medicine?
A participant enquired whether specialisation in surgery or general medicine would be preferable, considering the broad scope of healthcare careers.
Huzooraa replied that both fields were valuable and one should choose according to personal aptitude and interest. Some medical students faint at the sight of blood, so surgery might not be practical for them. He humorously noted that such individuals could risk collapsing onto a patient during an operation, rendering them unfit for that discipline.
He advised each person to evaluate their strengths and limitations. If someone has an inclination towards surgery, that route may suit them; if someone else prefers medicine, they should pursue that. Both areas benefit humanity and offer significant opportunities for service.
Using animal organs for human transplants
Lastly, a doctor asked about transplanting animal organs into humans – particularly from pigs – and whether this complied with Islamic law.
Huzooraa stated that saving human life is the priority, meaning such procedures are permissible if they genuinely help preserve life. He likened it to the emergency consumption of prohibited foods when no alternative exists. [Surah al-Baqarah, Ch.2: V.174] Thus, if using a pig’s heart or any other animal organ can realistically save someone’s life, it becomes allowable. He concluded with a light-hearted remark, saying, “Otherwise, you can transplant a lion’s heart.”
Conclusion
As the session drew to a close, the group requested a photograph with Hazrat Amirul Momineenaa. He kindly permitted this and, following the photo, the mulaqat concluded.
(Summary prepared by Al Hakam)
From the markaz
Embody honesty, humility, empathy, fairness, and patience
Canada Jamaat’s National Majlis-e-Amila receives guidance from Huzoor
On Sunday, 2 February 2025, thirty members of the amila of Jamaat-e-Ahmadiyya Canada had the blessed opportunity to meet with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad (Tilford), UK. Upon entering the room, Huzooraa conveyed salaam to all and first addressed Lal Khan Malik Sahib, Amir Jamaat-e-Ahmadiyya Canada, and then led everyone in a silent prayer. Huzooraa then enquired about their stay and food arrangements before briefly addressing the Missionary-in-Charge and the General Secretary. They provided information, stating that there are more than seventy missionaries, a total of sixty jamaats, and nine imaraat across Canada.
Expanding tabligh efforts
Huzooraa then spoke with the Tabligh Secretary. He enquired about the number of bai‘ats and the circumstances leading to their conversions, specifically how many had accepted Islam Ahmadiyyat through the efforts of the Tabligh Department. He further asked about their methods of tabligh and then instructed:
“Broaden your network of contacts and associations, even if this does not necessarily result in immediate bai‘at. At the very least, the message of the true Islam, Ahmadiyyat, should be conveyed to both Muslims and non-Muslims.
“Then, insha-Allah, when the time is right, breakthroughs will occur. However, at present, the tabligh efforts and their scope in your country are not what they should be. You may be able to cite an example from a particular region or city, but you will not be able to do so for others. [...]
“It is not essential to use the old,
established methods – explore new avenues, talk to new people and consult young people about new means for tabligh. Moreover, include those who have a background in social sciences on your team and ask them how you can expand the scope of tabligh.”
The secretary informed Huzooraa that they hold social media programmes, which are also viewed by audiences outside Canada.
Upon this, Huzooraa emphasised that their foremost and primary field of tabligh is Canada or certain designated territories, not the whole world, and they should first ensure their efforts are effectively reaching their own country.
Integrity and honesty of an Ahmadi
Huzooraa spoke with the Ishaat Secretary, who informed him that the department procures newly published books of Jamaat and also publishes a periodical, The Ahmadiyya Gazette Canada. Huzooraa acknowledged their work and mentioned that he had read about the incident of Amir Sahib’s conversion, published in a recent issue of their magazine.
Huzooraa reflected on the contents of the story. In the interview, Lal Khan Malik Sahib shared that he came from a village where the school was managed by an Ahmadi Muslim headmaster, Chaudhry Bashir Ahmad Sahib. The school’s high standard was attributed to the honesty and dedication of the Ahmadi headmaster, a fact that should have sufficed as evidence of the truth of Ahmadiyyat. However, while people openly acknowledged his excellence, they simultaneously opposed Ahmadiyyat, saying, “Chaudhry Bashir Ahmad is a most
honourable person, but the only problem is that he is a ‘Qadiani’.”
Huzooraa then recounted a tabligh experience from his own university days when Ahmadi students engaged with farmers, assisting them with work and conveying to them the message of Ahmadiyyat. He highlighted how people often recognise an Ahmadi’s righteousness but still hesitate to accept the truth. Huzooraa narrated:
“So, one day, we were sitting and talking. We told the farmer who we were, where we had come from and what we were doing. He listened to everything we said. He asked: ‘There is a lawyer by the name of Sheikh Muhammad Ahmad Mazhar.’ I replied: ‘Yes, he is, and he is our Amir Zil‘a.’ He said, ‘He is very pious; there is no other lawyer of his calibre. But there is a problem with him: he is a ‘Mirzai’”
Duties of Umoor-e-Aamah
Addressing Umur-e-Aamah Secretary, Huzooraa emphasised that all members should be treated with fairness and equality, ensuring that no one feels they are being treated harshly while others are given leniency. Huzooraa instructed the secretary to assess to what extent this impression of some people is true.
Highlighting the need for empathy and practical support, Huzooraa said:
“The Umur-e-Aamah Department has a wide range of responsibilities. They should sympathise with people, help them find work and housing, arrange various facilities for them, and absorb and integrate newcomers into the system. If you undertake all these efforts, you will build
rapport with people, and consequently, the fear and dread that they have of Umur-eAamah will be removed from their hearts. Instead, they will think that, above all, it is a social service and that occasionally there are additional matters brought to our attention for personal reform. This is an extra service they carry out. Remove this fear.”
Huzooraa further advised that members should be made to understand that the secretary is not personally imposing any decisions but is simply carrying out his assigned duty of implementation. He emphasised the importance of patience and understanding, advising that if members are approached with love and care, even those who disagree with decisions will not bear resentment. He said:
“You should inform people that, ‘It is not my fault. [...] I am merely the Umure-Aamah Secretary. I have been given a directive that I must implement, and that is why you forwarded it. If you accept it, it will benefit you because you are obeying the system of the Jamaat. And if you suffer any kind of loss because of it, Allah the Almighty will compensate that loss in another way.’ [...]
“If you explain it calmly and lovingly, people will understand, and many will accept the decision made in the matter. Even if they disagree with the decision, at least they will not be against you, and they will not harbour grievances against the Umur-eAamah Department.”
Huzooraa stated that once a decision against an individual is implemented, it can sometimes lead to negative reactions, which opponents may exploit to create unrest. He emphasised that it is also the responsibility
of the Umur-e-Aamah Department to address and alleviate such concerns.
Target of building and populating mosques
Huzooraa spoke with the Jaidad Secretary, enquiring about the number of mosques currently under the Jamaat’s possession, as well as the projected target for mosque construction and the timeframe within which this objective was to be achieved. The secretary responded that, as per the decision of Shura, a target of 50 mosques had been set; however, no specific year had been determined for its realisation.
Huzooraa emphasised that without a clearly defined timeframe – stating that by a particular year – the target would hold little practical significance. Both short-term and long-term planning are essential. He further stressed that unless all relevant factors, such as the sizes of various jamaats, were carefully considered, the outcome could be the construction of large mosques without a sufficient congregation to fill them.
Contacting converts
Huzooraa addressed the Nau Mubai‘een Secretary, instructing him to establish contact with all converts, compile their detailed records, and ascertain the circumstances and motivations behind their acceptance of Ahmadiyyat.
Huzooraa emphasised the importance of forging a personal and meaningful connection with them. He directed that they should be personally engaged in conversation, enquiring about their wellbeing and reaffirming their commitment by asking, We understand that you performed bai‘at – should we continue to keep you registered as Ahmadis? How are you? We would like to meet you. You are welcome to visit us, and we wish to visit you as well, and so on.
The true spirit of Wasiyyat
Addressing the Wasiyyat Secretary and the Maal Secretary, Huzooraa emphasised the importance of honesty and integrity in this commitment. He instructed that musis should be reminded that their enrolment in Wasiyyat must be rooted in righteousness. Wasiyyat is an additional sacrifice that requires every musi to contribute in accordance with their actual income. Huzooraa further stated that the Missionaryin-Charge, other missionaries, the Tarbiyat Secretary, and the Wasiyyat Secretary should work diligently to instil this spirit within the musis
He explained that if someone has signed up for the Wasiyyat scheme, they must ensure that they fulfil their financial obligations truthfully. If they do not wish to continue, they are free to withdraw. However, simply being enrolled in the Wasiyyat scheme is not enough; the essence of Wasiyyat lies in sincerity and honesty in disclosing one’s circumstances. He reiterated that truthfulness should always take precedence in all matters, especially those related to Wasiyyat. Huzooraa said:
“Indeed, they have enrolled in the Wasiyyat scheme, and that is a commendable act; however, the most important requirement is honesty and candid disclosure of one’s circumstances. Truthfulness must always be a priority.”
Furthermore, Huzooraa emphasised that the standard for Wasiyyat contributions is not whether one pays more or less than the minimum wage. The true benchmark is that every musi must contribute in accordance with their actual earnings – including the members of the various amilas
Huzooraa also advised that musis can pay Hissa Jaidad gradually during their lifetime, similar to how people pay a mortgage. This may be more practical than leaving the responsibility for their heirs to fulfil after their passing.
Adopt humility and exceptional patience
While addressing another member of the amila, Hazrat Khalifatul Masih Vaa emphasised the importance of engaging with people with humility and kindness. He remarked that people naturally show humility before those of prominence, but true excellence lies in demonstrating the same humility towards those who are less privileged or of modest means. There should be no complaints in this regard.
Huzooraa stressed that every member of the amila, particularly those who interact with the public, must be very careful and adopt a demeanour of gentleness and compassion. He reminded them that this very instruction was given by Allah the Almighty to the Holy Prophetsa, cautioning that had he been harsh, the people would have turned away from him.
Next, while speaking with Secretary Rishta Nata, who mentioned that at times people become inflexible and do not heed the advice, Huzooraa also advised that even in such situations, one must not respond with frustration or anger. He emphasised the need for exceptional patience, stating that one must demonstrate great forbearance in dealing with such matters.
Waqf-e-Arzi
Encouraging greater participation in Waqfe-Arzi, Huzooraa advised Secretary Ta‘limul-Quran and Waqf-e-Arzi:
“Encourage people to devote two weeks of their time. [They should] go to the various jamaats and teach the Holy Quran, study it and learn it themselves. Their attention should be drawn towards salat, self-reform, and supplications. Many of your problems will be resolved like this, insha-Allah. That is why the Waqf-e-Arzi scheme was introduced. Since you are such a large jamaat, you should set a target of five thousand participants, including both men and women.”
After this, Ameer Sahib sought Huzoor’saa permission for the amila members to present their questions. Hazrat Amirul Momineenaa graciously granted his request.
Conduct on social media
An amila member asked Huzooraa that some people engage in tabligh on social media, but at times, their language becomes inappropriate, resulting in their approach causing more harm than benefit. He enquired about how this matter should be addressed.
Huzooraa advised:
“Explain to them that this is not our way. Our method of responding to insults is to pray and to respond to oppression by
comforting others. This cannot be regarded as tabligh: If we respond to slander with slander, what difference remains between them and us? [...]
“In sermons and the gatherings of Khuddam-ul-Ahmadiyya, Ansarullah, and Lajna, you should announce and advise people that if they wish to respond to others on social media, they should do so with patience and composure. If we choose to use the same words as others, it yields no benefit. Allah even instructed Hazrat Mosesas to speak gently and calmly, even to the Pharaoh.” [Surah Ta-Ha, Ch.20: V.45]
Artificial intelligence and careers
Secretary Talim noted that a key responsibility of his role is to encourage higher education. He mentioned that artificial intelligence is transforming various fields, with companies increasingly replacing employees with AI, and sought Huzoor’s guidance on the matter.
Huzooraa advised:
“You can also increase your knowledge of artificial intelligence! You can become so proficient in it that you can create new systems for them and thereby secure employment. However, artificial intelligence only does what you feed it and instruct it to do. It does not use its own mind. Ultimately, a human brain is needed to run it. Companies will also look for fertile minds capable of feeding new and innovative ideas into AI. Ahmadis should be among those people. You should strive for this objective.
“China has just caused the American market share to plummet by billions and trillions. It is said that America spent twenty billion dollars to develop a platform, whereas China spent only five million dollars to accomplish the same. They have capable minds in China, do they not? You should cultivate such minds, and they will be of benefit to you.”
The Secretary Talim interjected, asking whether Ahmadis should be encouraged to pursue careers in artificial intelligence. Huzooraa responded that it depends on their interests and respective fields, explaining that, for instance, a doctor cannot simply rely on AI to dissect a human body or perform surgery. When the secretary remarked that AI is expanding into all fields, Huzooraa emphasised that AI cannot function independently in every aspect –human oversight and verification remain essential. Huzooraa added:
“Nevertheless, we must compete with the world. Whatever field the world excels in, we too should endeavour to excel in that field, so that eventually we may be in a position to guide them on the [ethical] boundaries of artificial intelligence.”
Long-term planning for Jamaat’s progress
An amila member referred to a previous meeting where Huzooraa had stated that people in the world often have a far-reaching vision, planning as much as thirty years ahead and that the Jamaat should adopt a similar approach. He sought Huzoor’saa guidance on what key principles should be considered when making such long-term plans and how they should be implemented.
Huzooraa said that we should adopt this approach of long-term planning, as practised by people of the world, while
ensuring that we do not become worldly people ourselves. He then said:
“What is the target of the Ahmadiyya Muslim Jamaat? It is that the message of Allah and His Messengersa should spread throughout the whole world. For that, there is short-term planning and long-term planning.
“What did the Promised Messiahas say regarding the purpose of his advent? It was to draw [the entire] mankind closer to God in accordance with the teachings of Islam and to honour each other’s rights. The Holy Quran has listed these rights: the rights of orphans, widows, the poor, husband and wife, and various others. In several recent jalsas, I have mentioned some of these rights. Beyond those, there are indeed more – I have not covered them all.
“So in what order should we endeavour to fulfil these rights? And what ought our aim to be? How can we bring the world closer to us? Therefore, you must all plan for this, must you not? And each country’s priority could be, and indeed would be, different. You should examine this and act accordingly.”
Financial sacrifice and budgeting Secretary Maal stated that budgets are prepared based on people’s financial circumstances and lifestyles. However, if individuals subsequently declare a lower budget than what is assessed, he enquired how this should be addressed.
“The fact of the matter is that if the local finance secretary and the president of a jamaat are proactive, they should tell him: ‘Your living circumstances indicate that your income is such and such. Yes, if you feel that, given your situation, you cannot make financial sacrifices commensurate with your earnings, then acknowledge that your income is higher, but you will pay chanda on a certain amount, so that at least you are telling the truth.’
“We must continue our endeavours in this respect. Some people later feel embarrassed about this: Some write to me, and I receive many letters asking for their financial contribution rate to be lowered. Three months later, I received another letter from them stating: ‘We made a mistake; we shall contribute at the normal rate.’ There are pious people like that too. Others say, ‘All right, the rate has gone down’, and the following year, they request that it be lowered again.
“We are not tax collectors. [...] Rather, we need to establish the spirit of financial sacrifice.
“Your missionaries, Tarbiyat Secretary, the Finance Secretary, and members of the amila should inculcate that spirit. If you set a good example yourselves, people will follow it.”
Secretary Maal further asked about jamaats that reduced their budgets from the previous year.
Huzooraa replied:
“It is not a valid argument to say that because someone contributed more financially last year based on their income, this year their income must necessarily remain the same. There are many entrepreneurs whose businesses have declined; they contributed more last year but cannot contribute as much this year. That is a valid reason, and you should accept it.
“If it becomes a pattern, you should sit down with them, hold a meeting, and then you will learn about their situation. This is in line with the principle of empathy. You should show them empathy and lower the initial budget. Our data must be based on truthfulness, and we must lay our foundations on that. [...]
“So, examine the prevailing conditions in your country. The global economy is in decline, people are losing their jobs, and apart from that, due to high costs, people cannot pay according to their usual budget.
“If we convene a meeting and view all this through the lens of empathy, form a team, and send inspectors, naib umara and missionaries, then you will notice a difference through these measures, inshaAllah. And if you do not see any change, then rely on Allah the Almighty, and say to Him: ‘We have done everything I could; now it is for You to bestow Your blessings.’
“When we used to work in the Langar Khana, we had the duty of feeding one hundred thousand people, but we could barely manage to cook for eighty thousand. Yet once the food was distributed, the total reached one hundred and twentyfive thousand, and everyone’s needs were met. Thus, Allah the Almighty placed His blessings therein.
“Similarly, He will place His blessings in your income today. The true essence lies in the blessings that come from Allah the Almighty. If all our deeds are founded upon righteousness, Allah grants us His blessings. Leave some matters to Allah the Almighty after doing your utmost efforts.”
Rishta Nata challenges
The Rishta Nata Secretary noted that while many potential matches are proposed through the Rishta Nata department and the Markaz website, the success rate remains very low. He sought Huzoor’saa guidance on how to improve this situation.
In response, Huzooraa said, “Your role is simply to keep making efforts, so continue.” He advised him to continue making consistent efforts, as disagreements often arise when one side points out perceived flaws in the other. He further advised that these matters be clarified through the Tarbiyat Department and missionaries, emphasising the importance of seeking suitable matches at an appropriate time and, if good proposals arise, to pray and make a decision accordingly. Huzooraa encouraged the secretary to keep offering guidance, persist in its work, and pray for favourable outcomes.
Huzooraa said:
“Clarify these matters through the Tarbiyat Department and via missionaries: as soon as someone reaches marriageable age, they should look for suitable matches, and if good proposals come, they should pray and make a decision accordingly. You can only advise them frequently, and you must work at it. Our responsibility is simply to give them guidance, after which you should pray for Allah to bring about a better outcome.”
Conclusion
With that, this blessed mulaqat came to an end.
(Summary prepared by Al Hakam)
Address your own faults before others’
Huzoor
On Sunday, 26 January 2025, a delegation comprising the national amila and local presidents of Lajna Imaillah Switzerland had the blessed opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad (Tilford), UK.
Upon entering, Huzooraa greeted everyone and addressed Sadr Sahiba Lajna, asking about the delegation. After she introduced the group, Huzooraa led the gathering in silent prayer.
Following the prayer, Sadr Sahiba thanked Huzooraa for granting them time for the mulaqat. When Huzooraa enquired about the purpose of the meeting, she explained that the delegation had come to seek guidance on various matters.
After this, several members sought Huzoor’saa advice on challenges they faced in their respective responsibilities. What follows is a summary of the discussions and the invaluable guidance imparted by Hazrat Amirul Momineenaa
Engaging inactive members
A member serving as the General Secretary of Lajna Imaillah Switzerland explained that she and her colleagues consistently strove to involve less active majalis in Lajna programmes but faced challenges because those groups remained non-participatory.
Huzooraa responded that, as a small jamaat, Switzerland should serve as a model for others. If some members do not cooperate, efforts should be made to reach out to them, understand their concerns and determine the best course of action.
Huzooraa underlined the need to plan events that reflected the interests, mindsets
and cultural backgrounds of local members, especially those who had grown up in the West. He advised that Secretary Tarbiyat should directly consult members when designing tarbiyat-related activities, while Secretary Nasirat should engage younger girls to find out which initiatives might attract their interest. By catering to their preferences, he said, individuals could be drawn in gradually and be more willing to cooperate in other Lajna ventures.
At that point, Sadr Sahiba Lajna indicated that inactivity sometimes extended to men within the same households. In response, Huzooraa advised that a coordinated approach should be taken, whereby both men and women could be encouraged to engage more in Jamaat programmes. Huzooraa reminded everyone that their Jamaat was relatively small and that many members had initially migrated due to Jamaat-related reasons, eventually receiving opportunities in the West. He recommended highlighting how these blessings were a result of Allah’s grace, thereby encouraging people to participate fully in Jamaat events rather than drifting into worldly pursuits.
Sadr Sahiba Lajna further mentioned that some individuals claim they have already undergone sufficient moral training and now wish to focus on enjoying life. Addressing this, Huzooraa explained that true tarbiyat instils concern for the Hereafter. He cited the example of the Holy Prophetsa, who transformed uncivilised people into not only learned individuals but ultimately into God-fearing believers. [Lecture Sialkot (English), 2007, p. 6] “That is our ultimate target,” Huzooraa said. Contrary to this, if
one’s tarbiyat leads one to abandon faith for worldly pleasure, then such tarbiyat is of no benefit. Huzooraa said that death is inevitable and further referenced the Holy Quran, where those who neglected righteousness in this world will plead to God for another chance, only to be told that they will now face the consequences of their actions. [Surah az-Zumar, Ch.39: V.56-62] Huzooraa emphasised that being a Muslim or simply taking bai‘at does not guarantee entry into Paradise – it is also one’s deeds and actions that determine their standing before Allah. [Surah al-Asr, Ch.103: V.1-4] Those who claim they no longer need tarbiyat must be reminded that a true Ahmadi would never express such sentiments. “Life holds no meaning without endeavour,” Huzooraa said.
He further observed that those who declined to live by the Jamaat’s principles while still remaining in the Community risked falling into hypocrisy. Many of these individuals, he cautioned, criticised officebearers for a lack of consistency in word and deed while displaying the same shortcoming in themselves.
Nevertheless, Huzooraa also recommended that the Lajna administration address such attitudes lovingly rather than with undue severity, aiming to guide rather than alienate them.
Collective tarbiyat and individual accountability
The Secretary for Tarbiyat described how monthly tarbiyat assessments of practices – such as prayers, Quran recitation and listening to Friday sermons – often led some
National amila and presidents of Lajna Imaillah Switzerland meet
members to respond that these were private matters between themselves and Allah and should not be frequently questioned.
In reply, Huzooraa emphasised that the Jamaat maintains a system [nizam] to determine whether spiritual standards are improving or declining. He explained that this approach is rooted in Quranic teachings, as Allah the Almighty also instructed the Holy Prophetsa to remind believers of their religious duties continuously. [Surah alGhashiyah, Ch.88: V.22] “Tell them that it is based upon this that we conduct these things. It is necessary for the unity of the Jamaat that we should ask this of you so that we can assess whether we are progressing or regressing. We then tailor programmes according to that. So to just say that this is a matter between us and God is incorrect,” Huzooraa said.
Huzooraa referred to the Holy Prophet’ssa example of strongly admonishing those who neglected congregational prayers, noting that this showed how significant mutual exhortation is in maintaining standards. Huzooraa said, “So, to just say that this is a matter between us and God is incorrect. If this were the case, then why would the Holy Prophetsa say, ‘Those people who do not come to offer prayers, or they do not come for Isha or Fajr prayers, I feel like appointing someone else to lead the prayer and go and set their homes on fire.’” [Sahih al-Bukhari, Hadith 657] He pointed out that the Promised Messiahas also reiterated these fundamentals, urging everyone to uphold Islamic principles so that the Jamaat’s unity remains strong.
Huzooraa said, “It is for this very reason that we are commanded to offer prayers in congregation. You should tell your male family members to go and offer their prayers [in congregation]. You should tell your children to go and offer their prayers.” Huzooraa added that if parents resisted any form of moral guidance, they might later face difficulties should their children also insist on complete freedom, especially if this resulted in the adoption of harmful habits.
Huzooraa advised that while the Jamaat must continue offering reminders, these should be delivered gently and wisely. He cautioned that speaking bluntly risks provoking aggressive reactions and undermines the goal of nurturing responsible spiritual conduct.
Distributing tabligh leaflets and respecting social norms
Another Lajna member expressed concern regarding the distribution of tabligh leaflets or flyers in letterboxes, explaining that in Switzerland, many households explicitly post notices stating they do not wish to receive unsolicited mail. She asked whether Jamaat members should continue placing pamphlets in these letterboxes despite residents’ objections.
Huzooraa offered a clear directive:
“Why do you post it? If someone does not like it, then they are going to take it out, tear it apart and throw it away, so what is the benefit of that? […] Stand on the streets, put up a stall and say, ‘This is the teaching of Islam.’ We are distributing this. If you are interested in this, then take this pamphlet and read it. Whoever happily takes it, give it to them.”
Huzooraa emphasised that fulfilling a large numerical “target” of leaflets is not the
true goal. Instead, the Jamaat should focus on meaningful connections and respectful interactions, thereby cultivating positive relationships:
“It should not be the case that we need to distribute a target of 200,000 leaflets; therefore, we simply place them in the letterboxes because it is easy to do. […] Work that does not produce a positive result has no use. Only give it to those who would like to happily take it. Knock on their doors and say, ‘This is our pamphlet. On your letterbox, it is written that you do not want any [unsolicited] mail. If you would like, you can take this; otherwise, peace be upon you, we will continue on our way. May Allah keep you happy.’ By excusing yourself from them with good wishes, they will become happy and say that these are very moral people.”
Such courtesy, Huzooraa explained, itself becomes a means of tabligh – demonstrating empathy and respect can soften hearts more than placing flyers where they are unwelcome.
Online
participation in Lajna classes
A Lajna member enquired whether those unable to attend in person could join classes online.
Huzooraa responded that while this is possible, it must be ensured that men in the household are not present in the background as they move around. In fact, to maintain appropriate purdah, only audio participation should be permitted, with no video transmission.
Reaching out to children facing bullying and isolation
One Lajna member asked how they might help girls who become isolated or distant from the mosque and Jamaat activities due to bullying at school or a sense of social alienation. Some girls, she observed, face academic and societal pressures that deepen their sense of isolation.
In response, Huzooraa stressed the importance of welcoming these individuals warmly and reassuring them that they would receive genuine care and comfort within Lajna Imaillah. He emphasised the value of visiting them at home, speaking to them kindly and offering an environment free from judgement. If required, professional support, such as seeking help from a psychiatrist, could also be considered to address any deeper concerns. He noted that everything could be achieved through love, referencing Islamic teachings that even enemies might be won over by a compassionate approach [Surah Ha Mim as-Sajdah, Ch.41: V.35]. He said:
“We need to know how to remove the reservations within their hearts. Give them company. Make them feel that you are with them. Then they will cooperate with you. All can be won over with love. Allah the Exalted says that even if you speak to an enemy with love, then his heart will also become soft. So these are our own people. If you speak to them lovingly, their heart shall also soften.”
Sadr Sahiba Lajna interjected that even when some young members do come, they often fear the disapproval of “the aunties,” referring to older Lajna members who might inadvertently judge them.
Huzooraa responded firmly:
“Yes, the ‘aunties’ look at them in a peculiar way. You should tell those ‘aunties’ to close their eyes, evaluate their own condition and seek istighfar [forgiveness]. Tell the ‘aunties’ to reform themselves. Allah the Almighty will punish them for driving others away. Explain to the ‘aunties’ not to take up the role of God. [...] The Holy Prophetsa was told by Allah to treat those who follow him with love, compassion and tenderness; if he were to be harsh, they would run away.” [Surah Al-e-‘Imran, Ch.3: V.160]
Guiding children who adopt harmful habits
Another member highlighted a challenge: despite parental guidance, some young people succumb to harmful influences, engaging in morally questionable activities in order to “fit in” with prevailing societal norms.
Huzooraa observed that, although parents instruct their children on lawful and unlawful matters, such guidance is often delivered in a manner that instils fear rather than love. He recommended showing kindness, explaining that wrongdoing displeases Allah the Almighty, contradicts Islamic teachings and has been forbidden by both the Holy Prophetsa and the Promised Messiahas. Rather than encouraging hatred towards others who err, parents should remind children that each individual’s accountability rests with Allah.
From around the age of 15 and especially for boys who have more external exposure, families should openly discuss possible vices and advise them on avoiding these pitfalls.
Huzooraa stressed that fathers in particular bear responsibility for exemplifying faith at home. If a father neglects prayers or misuses his time, children will feel free to disregard the moral lessons they have been taught. He, therefore, urged families to maintain a pure home environment and ensure parental conduct aligns with the advice they give. Huzooraa said:
“Is your manner of living at home and your social life pure? If so, it will have a positive influence on your children. Otherwise, one should not just lecture [for the sake of it]. Allah the Almighty states in the Holy Quran that you should not advise for that which you do not do yourself.”
[Surah al-Mumin, Ch.40: V.36]
Worldly progress and spiritual duty
A Lajna member then asked about Western nations that appear irreligious yet lead the world in science, technology and economics. She wondered whether such material progress is a divine reward or a trial from Allah and how Ahmadi Muslims should explain or contextualise this to the next generation.
Huzooraa explained that, according to both Quranic prophecies and the sayings of the Holy Prophetsa, certain nations were to thrive materially despite a diminished focus on faith. He compared their strong inclination toward worldly matters to a metaphor of the “left eye” seeing material pursuits clearly but – having limited sight when it comes to spirituality – an analogy associated with the concept of Dajjal.
He elaborated that Allah the Almighty
may grant such nations success in this world but, if they indulge in wrongdoing, they remain liable to punishment, either here or in the next life. By contrast, true believers who work diligently, whether as doctors, engineers, or in any other field, benefit from both worldly and spiritual favour. They may gain a greater reward even from modest efforts because of their connection with Allah and will experience a more profound peace in the hereafter.
Huzooraa also pointed out that Muslims themselves are accountable for not fully practising the teachings of Islam. For instance, many neglect the five daily prayers and fail to uphold the rights of Allah. He cautioned that complaining about the prosperity of others while disregarding one’s own spiritual obligations is inconsistent. If Muslims were to become true believers, they would have every right to petition Allah for similar blessings. Meanwhile, natural disasters and global unrest can serve as reminders of divine punishment, highlighting that worldly comfort does not exempt anyone from ultimate accountability.
Women participating in and speaking at combined events
A Lajna member sought clarification on how Ahmadi Muslim women could follow the example of early Muslim women by actively contributing to the cause of Islam by having the opportunity to participate in and speak at combined events.
In response, Huzooraa explained that at certain combined tabligh functions, Lajna members might bring their tabligh guests, but when it came to dining – where people tended to relax and remove face coverings –separate arrangements were more suitable. He observed that even non-Muslim female guests often preferred to dine alongside women, recognising the comfort and privacy it provided.
With regard to historical instances, Huzooraa said, “As for the examples of the past, such as Hazrat Umm Ammarahra, or other women who participated in battles, they did so in a way that people could not recognise them. There is an incident in one of the battles in which a person was on horseback – whose brother was captured – and was fighting fiercely, wielding the sword right and left. The commander of the Muslim army did not know who this person was who was fighting with such fearlessness and valour. He asked, ‘Who are you?’ to which that person remained silent. After much insistence, the person spoke up saying, ‘I am a woman.’ This means that she was fully covered in her hijab and her attire. It was not possible to distinguish whether that person was a man or a woman. She was fighting in this manner. Even those who would participate would observe the fulldress code and purdah code. You can also partake [in events] in a similar way.”
Addressing modern scenarios where external organisations invited Ahmadi women to speak – particularly on issues like women’s rights – he indicated that permission could be granted, provided the speaker was a mature woman in modest dress. Such talks, he noted, had already proven impactful, with instances of former critics revising their views upon hearing informed and confident presentations from Ahmadi women who confidently wear the hijab. He encouraged those interested in
similar opportunities to liaise with the Sadr Lajna and seek central permission.
Huzooraa said, “Wherever an opportunity arises, you can inform your Sadr and if permission needs to be sought from here, then you can do so and then deliver a talk. I have appointed a few women in Germany and given permission for them to go. They are mature and I know they have the knowledge and can speak well on official platforms. There are some in the UK; there are some in the USA. There are in other countries as well. If there are some from among you, then you can also do this. Who has stopped you? However, you must seek permission and you would have to promise to remain within the dress code and also wear modest clothing.”
Delivering speeches at combined Jamaat gatherings
At this juncture, Sadr Sahiba Lajna asked Huzooraa about the possibility of women delivering speeches in Jamaat events, such as jalsas for Seerat-un-Nabisa, where men and women sit in the same venue while being separated by a screen.
Huzooraa clarified:
“The men are conducting their own jalsa; this is why women have been allowed to conduct their own jalsa. You will be speaking about the rights of women, so if the Seerat-un-Nabi Jalsa is happening, then you should tell them the rights of women in light of the life of the Holy Prophetsa. […] You should hold your own programmes and your own functions. You should do your own tarbiyat and whatever you hear and learn, go and inform your men as well.”
Huzooraa reiterated that the Khalifa of the Time addresses both men’s and women’s sessions during large events like Jalsa Salana and those addresses are equally instructive. Hence, there is no shortage of guidance available to men.
Signing up for
the Wasiyyat Scheme without spousal or parental approval
A Lajna member sought clarification on whether a woman could sign up for Wasiyyat without her parents’ or spouse’s approval. Huzooraa responded:
“If she is a student, then she can do Wasiyyat on the basis of the pocket money she receives from her parents if she wishes to do so. But if she is a wife and the husband is not giving her anything and she also does not have an income of her own, then the husband’s willingness should be kept in mind. If she is earning herself, then she can say to the husband, ‘These are my own earnings; I am not taking anything from you. I am signing up for Wasiyyat on the basis of my own income.’
“However, to avoid arguments in the house, it is better to take your husband into confidence. There is no reason to unnecessarily engage in a rift. […] It is better to keep the household environment pure and peaceful. So, after taking him into confidence, you can do it.”
Teaching the Holy Quran and the question of fees
A Lajna member raised the issue of parents hiring individuals, including missionaries from abroad, to teach their children the
Holy Quran and enquired whether these individuals should be allowed to charge fees.
Huzooraa firmly stated that charging a fee for teaching the Holy Quran is not permissible and he has prohibited it multiple times. He instructed that any instances of this should be reported. However, if someone willingly offers a gift out of gratitude, they may do so, but a predetermined fee should not be set –except for those officially appointed by the Jamaat under specific provisions.
Boosting attendance at Lajna programmes
The conversation returned to the topic of programme attendance. One of the secretaries noted that, despite repeated efforts, it remained difficult to attract younger women to events. She asked if Huzooraa might offer an alternative approach.
Huzooraa reiterated that forging personal bonds often bears more fruit than public calls:
“Develop a personal bond with them. When the general meeting happens, create such activities that they will be interested in. If they are educated girls, then hold a seminar on some topic. You should form a book club, just as the Lajna have formed one here and you should have discussions.
“Make programmes regarding contemporary issues for educated women. For others, conduct some small programmes like Meena Bazaar, etc., which they would attend. […] Slowly bring them closer, then they will become used to it.”
Huzooraa reminded them never to be discouraged by the low initial turnout:
“Allah Almighty never said anywhere that if you are unsuccessful somewhere, you should stop trying; our job is to keep on striving, for tarbiyat and tabligh as well.”
Guidance regarding matrimonial matters
As the meeting neared its conclusion, Sadr Sahiba Lajna sought Huzoor’saa advice regarding challenges faced by the Rishta Nata Department. She sought counsel on how to handle marriage proposals for those of eligible age, noting that while parents expressed concern about their children’s advancing age, they were often reluctant to provide the necessary details or forms. She remarked that the Lajna administration had even offered an option to upload essential information privately onto the Markazi website.
Hazrat Amirul Momineenaa advised explaining to parents that basic information, such as educational qualifications and personal expectations for a potential spouse, should at least be made available. Once a suitable match was identified, the boy and girl could review each other’s information and proceed if both felt inclined.
Huzooraa also observed that worldly priorities often overshadowed spiritual considerations, leading to distress in such matters. He urged the Lajna administration to remain patient and accept that some families would respond negatively to guidance.
Elaborating on the reality that no individual is entirely faultless, Huzooraa emphasised the importance of selfawareness. He noted that when flaws are
5th Tarbiyat Class and 6th ijtema of MKA Philippines NEWS
Majlis Khuddam-ul-Ahmadiyya Philippines held its 5th National Tarbiyat Class on 2327 December, which commenced with a recitation from the Holy Quran, followed by a poem and Khuddam pledge.
The five-day class started each day with Tahajjud and Fajr prayers, followed by dars Formal lectures ran from 8 am to 3 pm with breaks for meals and prayers. Topics covered included the importance and blessings of Khilafat, Jamaat structure, funeral rites, Islamic history, responsibilities of Ahmadi youth, avoidance of harmful substances, good company and Islamic teachings on gender interaction. Additionally, lectures addressed theological matters such as the death of Jesusas, the true meaning of Khatamun-Nabiyyin, the Promised Messiah’sas truthfulness and responses to objections.
Evening question and answer sessions were held between Maghrib and Isha prayers, allowing khuddam to seek answers
to contemporary issues. A bonfire was held on 23 December 2024, where khuddam introduced themselves and shared stories of Khilafat. Special attention was given to learning salat and its translation.
Immediately following the Tarbiyat Class, the 6th ijtema of Majlis Khuddam-ulAhmadiyya Philippines was held, featuring academic and sports competitions. A total of 86 participants, including 46 khuddam and 22 atfal, attended the ijtema
First-ever ijtema of Majlis Ansarullah and
6th ijtema of
Majlis
Khuddam-ul-Ahmadiyya held in Philippines
Talha Ali
National President and Missionary-incharge, Philippines
Majlis Ansarullah Philippines held its first National Ijtema from 20–22 December 2024 at the Baitul Ahad Mosque in Zamboanga. The ijtema commenced with the recitation of the Holy Quran, followed by a poem and the Ansar pledge. Faisal Heading Sahib then read out a special message from Hazrat Khalifatul Masih Vaa, which was translated into the local language. In his message, Huzooraa highlighted that this ijtema was not only a historic milestone for Majlis Ansarullah Philippines but also an opportunity for members to reflect on their
identified in a prospective partner, the same must be acknowledged within oneself. True tarbiyat, he said, lies in developing the habit of recognising personal shortcomings instead of judging others as wholly unsuitable. After all, only one person has been referred to as Insan-e-Kamil [the perfect man], i.e., the Holy Prophet
responsibilities as Ahmadi Muslims.
Following this, I had the honour of delivering a speech on the purpose and organisational structure of Majlis Ansarullah. Other speeches included Abdul Haleem Sahib’s discourse on The True Meaning of Khatam-un-Nabiyyin, Zaki Ahmad Sahib’s address on The Institution of Khilafat, and Abdul Mukhlis Sahib’s speech on The Need for Belief in the Promised Messiahas
The ijtema also featured various academic and sports competitions. A total of 46 Ansar from five majalis across the Philippines participated in this historic gathering.
Muhammadsa. Otherwise, all people possess weaknesses that one must learn to overlook, so long as key fundamentals for a stable marriage are present.
With this, Hazrat Amirul Momineenaa took leave and the mulaqat came to an end.
(Summary prepared by Al Hakam)
100 years ago...
Photographs of Hazrat Khalifatul Masih II in American press and the Deputy Commissioner of Gurdaspur’s visit to Qadian
In a letter to Maulvi Muhammad Din Sahib[ra], Maulvi Muhammad Yusuf Khan Sahib writes:
The photographs of Hazrat Khalifatul Masih II[ra] and his companions have been published in Chicago and other major cities. Their portraits have also appeared in moving pictures, significantly contributing to the widespread propagation of the Ahmadiyya Muslim Jamaat’s message.
The state of missionary work here remains similar to what it was during the time of Maulvi Muhammad Din Sahib. Sincere individuals regularly pay a visit, while others come sporadically. Mr Gadway delivers lectures against our Jamaat. However, opposition is expected and I firmly believe that without it, the distinction between truth and falsehood cannot be fully realised. In fact, such opposition, to a large extent, aids in the dissemination of our message.
New York
In New York, 8 individuals have accepted Islam Ahmadiyyat. They have been sent letters and provided with free literature. Among them is a man named Henry Hills, who appears to be very sincere. Although he lacks extensive knowledge, he remains actively engaged in missionary efforts.
Cleveland
In the city of Cleveland, we have a considerable number of Jamaat members, but there is no one available to fully provide them with guidance on Islamic matters. Mr Abdullah Wadud guides them to the best of his knowledge.
St. Louis
A letter from Sheikh Ahmad Din Sahib in St. Louis states that several new friends have joined the Jamaat and the overall state of the Community has improved compared to before.
New Orleans
Correspondence is ongoing with Mr Mott in New Orleans, who continues to contribute to the spread of the Ahmadiyya Jamaat’s message to the best of his ability.
Costa Rica
In Costa Rica, Central America, a new convert named Jabir exhibits great enthusiasm. He requested our literature and has studied multiple books. We are hopeful that a branch of Islam Ahmadiyyat will soon be established there.
100 subscribers for The Review of Religions (English)
Our esteemed Miyan Niaz Muhammad Sahib Ahmadi of Karachi (Police Inspector) has sent the following letter. May Allah the Almighty grant him an immense reward for his sincere, enthusiastic and timely assistance. He writes:
“Assalamu Alaikum,
“By the grace and mercy of Allah the Almighty, this humble servant takes responsibility for purchasing ten copies of The Review of Religions (English). These ten copies should be distributed in Europe or America for missionary purposes and I will ensure that the annual subscription cost is paid.
“Furthermore, with Allah’s grace and mercy, I will strive to have the Karachi Jamaat take responsibility for purchasing 100 copies. May the Gracious Lord grant them the ability to contribute beyond their means in earning this great reward, Amin —Niaz Muhammad, Karachi.” […]
Mauritius
The Ahmadiyya Jamaat of Mauritius has appointed Hafiz Sufi Ghulam Muhammad Sahib as the President of the local Anjuman Ahmadiyya, while Muhammad Ihsan Siddiqui Sahib has been appointed as its secretary. […]
The Deputy Commissioner of Gurdaspur’s visit to Qadian
Upon assuming charge as Deputy Commissioner of Gurdaspur, Mr Dobson received a formal request in early February from Zulfiqar Ali Khan Sahib, Nazir Umure-Aammah and Additional Secretary to Hazrat Khalifatul Maish II[ra]. The request expressed the desire to send a delegation to welcome him upon his arrival in the district and requested a suitable date for this purpose.
visit and extending an invitation for breakfast, given that their arrival coincided with breakfast time. The arrangements included a warm reception at Kalu Sohal Bridge (the canal bridge), where representatives of the Ahmadiyya Jamaat would receive the guests.
A delegation comprising Zulfiqar Ali Khan (Nazir Umur-e-Aammah), Chaudhry Fateh Muhammad Sial MA (Nazir Dawato-Tabligh), Dr Fazal Karim (Sub-Assistant Surgeon), Chaudhry Ghulam Ha Mim Sahib (retired Sub-Inspector) and Mirza Gul Muhammad Sahib represented the Ahmadiyya Jamaat and welcomed the guests. They were accompanied by the Tehsildar of Batala, who had recently been appointed and was known for his courteous demeanour, along with Chaudhry Muhammad Khan Sahib (Superintendent of the Urdu Office).
In response, Mr Dobson graciously expressed his gratitude and mentioned that His Excellency, the Governor of Punjab, was currently visiting and a date could be set after his departure. However, he noted that he would commence his own tour on 3 February [1925] and if His Holiness, the Khalifa, approved, he would visit Qadian or meet the delegation at a nearby location for their convenience. He requested a prompt response.
Nazir Umur-e-Aama presented this letter to Huzoor[ra], who instructed that a reply be sent, expressing happiness at Mr Dobson’s willingness to visit Qadian. The response further stated that it was beneficial for officials to familiarise themselves with important locations early in their tenure, as it led to productive outcomes. The letter also requested that a date be provided before his visit to Qadian, following the Governor’s departure.
Subsequently, Mr Dobson sent a verbal message confirming his visit to Qadian. On 31 January [1925], a follow-up letter was sent to Sathiali, where he was stationed, requesting him to specify a date so that arrangements for his welcome could be made. In a very cordial reply, the Deputy Commissioner stated that he, along with his wife and their guest, Miss Eden, would arrive in Qadian at 10 am on 3 February, with a particular desire to meet the Khalifa on this occasion. He requested confirmation from Huzoor[ra] regarding this meeting.
As per Huzoor’s[ra] directive, a letter was sent expressing gratitude for Mr Dobson’s
Upon arrival in Qadian, the reception for the guests took place beyond the town, at the outskirts of the bagh (orchard) of Nawab Muhammad Ali Khan Sahib’s[ra] bungalow. The following friends were present to welcome them: Nawab Abdullah Khan Sahib, his son and Maulvi Sher Ali Sahib[ra], along with the Chief Secretary of Hazrat Khalifatul Masih, headmasters of two schools, officials from various departments and representatives from the local press and panchayat
After breakfast, which they had in the company of Abdullah Khan Sahib, Chaudhry Fateh Muhammad Sayal MA, Zulfiqar Ali Khan Sahib, Syed Zainul-Abideen Waliullah Shah Sahib and Chaudhry Nasrullah Khan Sahib (Nazire-Aala), the guests met Hazrat Khalifatul Masih II[ra]. The meeting lasted for about an hour, during which they discussed current issues, national affairs and Huzoor’s[ra] recent tour to Europe. Eventually, as time ran short, they took leave from the Khalifa and expressed their desire to inspect the administrative structure of Qadian.
Huzoor[ra] bid them farewell and they proceeded to visit the Shifa Khana (hospital), High School Boarding, and Madrasa Ahmadiyya Boarding and the two ladies saw the Girls’ School. They then visited the Minarat-ul-Masih at Masjid Aqsa. On their way, they also observed the Post Office and Bait-ul-Mal Ahmadiyya.
Finally, the guests in the same tanga that had brought them were escorted to Cheema Bridge on the canal. Nazir Umur-e-Aama and Dr Fazal Karim Sahib, on behalf of the Ahmadiyya Jamaat, accompanied them. The hosts insisted on escorting them to Panjgrain, their designated place of stay, but Mr Dobson insisted on departing independently.
As a token of appreciation, the guests were presented with substantial Ahmadiyya literature in English. Throughout the visit, from 10 am to 2 pm, they appeared highly pleased and expressed their sincere gratitude for the hospitality extended to them.
(Translated by Al Hakam from the original Urdu, published in the 10 February 1925 issue of Al Fazl)
The True Revolution – Part 15
Reviving Islamic civilisation and overcoming Western materialism
English translation of Inqilab-e-Haqiqi
An address by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih II, al-Musleh al-Mau‘ud
Delivered at Jalsa Salana Qadian on 28 December 1937
Western Principles
Thus, in this era, the complete teaching of Islam can no longer be found anywhere in its entirety; only small fragments of it lie scattered around. In truth, Muslims have forgotten the true teachings of Islam. The [shadow of] Western principles looms large over everything, with its main principles being materialism, inevitably resulting in nationalism, and subordinating all religious and moral affairs to the dictates of nationalistic ideas.
These principles have completely destroyed the morals, religion and the true spirit of sacrifice [of people] as well as the peace of the world. The face of religions has completely changed. For Europeans, a religion is defined based on how well it supports and strengthens their government. The Indian mind may not be able to comprehend this, but this is what is happening. For example, if unrest occurs in Germany and the Church realises that the disturbance cannot be quelled by its teachings, it changes the scripture and presents a new philosophy. Then, based on the consensus of all – both young and old –they collectively portray [the teachings as part of] their religion. Muslims cannot understand this at all. It is like an individual wishing to have a hundred wives but finding out that the Holy Qur’an forbids it. So, they simply change [the Qur’anic teaching about polygamy and] in particular the verse
(two, or three) in order to fulfil their desire to marry one hundred times and then claim that they are acting in accordance with the principles of their faith by marrying a hundred wives. People would oppose them and argue that they have inserted this provision for their own ends. They could be said to be acting in accordance with their desires but certainly not their religion. But this is exactly what the Europeans do. If they view a particular religious teaching as harmful to the national interest, they change it instantly, calling it a new philosophy and giving it the name of religion. Most people have become so disengaged with faith that they now consider nationalism as their religious creed. They argue that those principles that strengthen nationalist ideals are the decree of God. All this has resulted in the decline of morals and religion. By constructing the edifice of nationalism on the foundation of religion, they have marred the spirit of true sacrifice. A German will no longer make sacrifices for the good of humanity, but rather for the good of the German people. Likewise, an Englishman will not devote his life to helping others, but will work only for the benefit of his own people.
The Revolution of the Seventh Age; The Revival of the Teachings of the Holy Prophetsa
Thus, to subordinate materialism and nationalism and all religious and moral issues to the [basic principles of] nationalism has completely destroyed the peace of the world. Therefore, Allah the Exalted has sent the Promised Messiahas in this current age, that is, the seventh age of divine civilisation and has entrusted him with initiating the revolution mentioned at the end of the following verse:
In other words, there are periods [in the history of religion] in which the divine scripture remains worthy of practice as it was before; therefore, God Almighty Himself sends a Messenger to revive its dead teachings and the Messenger re-establishes those teachings among the people. This is also intimated at in Surah al-Jumu‘ah:
come to pass during the era of the Promised Messiahas
It can be inferred from these verses that the task of the first advent [of the Holy Prophetsa] was the establishment of faith and the task of the second coming, [that is, the Promised Messiahas] was destined to ensure the victory of Islam over the religions of the world. That is to say, to bring the followers of other faiths into the fold of Islam through manifest evidence and proofs and to bring other cultures and civilisations to an end and establish the culture and civilisation of Islam in their place. That is why Allah the Exalted has said that He has sent the Promised Messiahas for this purpose:
That is, to cause Islam to prevail over the world’s religions.
The Means of the Victory of Islam
He it is who has raised among the Unlettered people a messenger from among themselves who recites unto them His signs and purifies them, and teaches them the book and wisdom, although they had been before in manifest misguidance; and it is God who will send Muhammadsa [in spirit] back into the world, and through him, He will create a community in the likeness of the companions [of the Prophetas] – those who would be familiar with the knowledge of the book, pure in nature, and acquainted with wisdom and understanding. In essence, the Promised Messiahas would revive the same works that the Holy Prophetsa once accomplished.
The Second Coming
Mention has also been made of this in Surah as-Saff. Allah the Exalted says:
That is, a day will come when Allah the Exalted will spread the message brought by His messenger across the entire world, and cause it to prevail over all other religions.
This verse was also divinely revealed to the Promised Messiahas in order to inform him that the age mentioned in it had arrived. Past commentators [of the Holy Qur’an] agree on this matter that this verse speaks of the end of times and that these events will
This ought to be seen as how Islam can establish its absolute supremacy over all other faiths. The [establishment of the superiority of the Islamic] teaching is not enough. The conversion of a few people from every religion does not signify victory because the other world religions will remain and continue to exist separately. Islam will not enjoy complete victory over them. Thus, it must be acknowledged triumph will not come from such means. Rather, just as Western ideals dominate the world today despite the existence of various religions and ideologies, our goal is to spread Islamic civilisation and culture to such an extent that, regardless of their religion – whether Christian, Jewish, or Hindu – they become culturally Muslim. This is the purpose for which Allah the Exalted sent the Promised Messiahas to establish Islamic civilisation so completely that even if people remained beyond the pale of the religion, they would be infused by its culture in their homes and would only accept the culture prescribed by Islam. Just as people view Western culture as superior today, the aim is for a similar shift where everyone starts to see Islamic civilisation as the most superior.
The Revelations of the Promised Messiahas regarding the True Revolution
Looking at the revelations of the Promised Messiahas, we find evidence of this claim: For instance, [the following are examples of this]:
1) The Promised Messiahas saw himself in a vision saying the words: We desire a new universe, a new heaven and a new earth.6
In his book Chashma-e-Masihi, the Promised Messiahas commented on this vision and wrote that the meaning of the vision was that God would bring about through him such a change as if the heaven and the earth had been renewed and true men would come into being.7
2) The Promised Messiahas received the revelation:
He will revive the faith and will establish the Law.8
3) Similarly, it was revealed to him:
Remember that from an Islamic perspective, the world has met its demise, [and Allah] has sent the Promised Messiahas to this world for its revival.
4) The fourth revelation pertains to the opponents of The Promised Messiahas, that is:
This revelation indicates that people would be seduced by the fashions and trends of the time and be disinterested in adopting the fashion that ascertains true life, [that is, the spiritual life]. Hence they would be destroyed. The Promised Messiahas was thus taught the prayer:
My Lord! Finish these people and bring upon them a disaster similar to the one in the time of Noahas so that Western civilisation and culture may be replaced and established with an Islamic way of life in its place.
5) The words of the fifth revelation were:
[God said to him]: ‘O Promised Messiah! Say to people that you are akin to the Holy Qur’an in the sense that just as the Holy Qur’an brought great changes in the previous age, you will create a similar transformation in this age.’
6) The words of the sixth revelation were:
That is, the kingdom of God would be created on earth.
It is quite clear from these verses and revelations that the purpose for the advent of the Promised Messiahas was to bring an end to Western culture and establish Islamic beliefs, law, culture, civilisation, learning, arts, economics, politics, and social and moral aspects. Some aspects of this transformation are personal, such as the observance of prayer and the fast, while other parts of it relate to society. The individual transformation requires counselling, guidance and personal struggle. That is, to urge people to perform prayers, fast, embark on the pilgrimage and practice charity. Those who are inspired by this counsel ought to commit themselves to these righteous deeds. However, the part [of Islamic civilisation] that relates to society requires a magnificent [organisational] structure. For example, just because we offer prayers does not mean that others will do so as well. Even if others do not pray, our own worship will suffice. However, other laws and regulations can only be implemented under an administrative system and through the participation of society as a whole. For example, one can observe prayer individually, but the observance of congregational prayer requires the participation of others. Therefore congregational prayer demands a system of organisation. It requires an imam and at least one other person to observe the prayer with them. There are many other Islamic practices that need [to be administered under] a comprehensive system that leaves no room for disobedience.
The Triumph of Ahmadiyya Beliefs
Today, as patently evident and empirically proven, our Community has decisively triumphed in the domain of beliefs. Even our opponents admit this. When the Promised Messiahas declared that Jesusas of Nazareth had passed away, non-Ahmadis the world over unanimously called this an act of heresy and branded him a disbeliever and heretic for disrespecting Jesusas However, in today’s world, many educated and learned people accept the truth of his death. Many implicitly, if not explicitly, convey that the issue of his life or death is of little significance to them. They assert as to why they ought to bother with such a trivial matter. This shift in perspective indicates that our adversaries recognise this tactic is no longer a viable means of confronting us.
The Promised Messiahas was also declared a heretic because he did not believe
that certain passages of the Holy Qur’an had been abrogated. A number of past scholars have argued that eleven hundred verses of the Holy Qur’an have been abrogated, while others have held the figure to be closer to six hundred or less. Even those scholars, who considered this approach dangerous, believed that at least three Qur’anic verses had been abrogated. However, the Promised Messiahas rejected what he considered a ridiculous tenet and argued that all of the Holy Qur’an was worthy of practice. Furthermore, addressing the verses that were disputed and allegedly abrogated, he, with great insight, revealed such knowledge and meanings hidden within [these specific verses] that it appeared as though they comprised all the essentials of the Qur’anic teaching. The hidden treasure he unearthed was astonishing. People could not understand how the true import of these verses had remained concealed from them for so long. But when he first made these claims, he was declared a heretic, abused and people were incited against him. However, the point he had raised was of such merit that had it been presented before a knowledgeable and educated audience, they would have recognised its true worth. However, witness the plight of Muslims. Today, ninety-nine [per cent] of the Islamic scholars argue that none of the verses of the Holy Qur’an have been abrogated. Verses that had previously been discarded are now seen as integral [to the Qur’anic teaching]. They are given the same meanings that the Promised Messiahas ascribed to them.
The True Victory of Ahmadiyyat
Thus, in terms of our beliefs, we have prevailed over our opponents across all formats. Despite our resounding victory in the domain of ideology, we cannot, at least, claim to have defeated our opponents in the practical sphere, nor have we successfully established an Islamic system to supplant existing ones.
Endnotes:
1. Surah an-Nisa’, 4:4 [Publishers]
2. Whatever Sign We abrogate or cause to be forgotten, We bring one better than that or the like thereof. (Surah al-Baqarah, 2:107) [Publishers]
3. He it is Who has raised among the Unlettered people a Messenger from among themselves who recites unto them His Signs, and purifies them, and teaches them the Book and wisdom, although they had been, before, in manifest misguidance; And among others from among them who have not yet joined them. He is the Mighty, the Wise. (Surah al-Jumu‘ah, 62:3-4)
4. He it is Who has sent His Messenger with the guidance and the Religion of Truth, that He may cause it to prevail over all religions, even if those who associate partners with God hate it. (Surah as-Saff, 61:10) [Publishers]
5. He may cause it to prevail over all religions. (Surah as-Saff, 61:10) [Publishers]
6. Tadhkirah, p. 250, 2019, Qadian [Publishers]
7. Chashma-e-Masihi, p. 58 footnote, Ruhani Khaza’in, Vol. 20, pp. 375–376 footnote
8. Tadhkirah, p. 87, 2019, Qadian [Publishers]
9. And know well that Allah revives the earth after its death. (Tadhkirah, p. 99, 2019, Qadian) [Publishers]
Every year, 1 February marks World Hijab Day, one of Lajna Imaillah Norway’s biggest tabligh events.
This year, the occasion was marked with a digital campaign and around 12 stands across Norway, where several people stopped by to engage in discussions. One of the most frequently asked questions was why we choose to wear the hijab. The conversations had a profound impact on those present, as we were able to hear their perspectives – whether positive or negative – and they appreciated the opportunity to understand our reasons for wearing it daily.
One Lajna member was interviewed
by a local newspaper, where she expressed, “You’re more than welcome to disagree with me, but come by, so we can talk about our differences.”
Lajna Imaillah was fortunate to have over 1,000 visitors at these stands altogether. More than 600 flyers, pamphlets, and brochures were distributed, along with over 50 hijabs to women who wanted to try one on or have their own. In addition, Jamaat literature was available at all stands and was handed out to those interested in learning more about our beliefs.
Several individuals showed interest in Islam Ahmadiyyat and expressed their desire to visit the Baitun Nasr Mosque in Oslo for a reception hosted annually by Lajna Imaillah Norway in May.
Senior Chief Kalindawalo and Chief Sandwe visit the Ahmadiyya Muslim School Petauke
Bilal Ahmed Missionary, Zambia
Senior Chief Kalindawalo and Chief Sandwe – two high royal highnesses of Petauke district and Lusangazi, respectively – visited the Ahmadiyya Muslim Secondary School in Petauke. The visit of the two chiefs is a result of the impact made to the community by the Jamaat through the provision of social amenities to the district with sincerity.
On 28 January 2025, Chief Sandwe visited the school and highlighted a number of important issues regarding dedication and determination for excellent education delivery to the learners and education providers at large.
On 30 January, Senior Chief Kalindawalo also visited the school and appreciated the roles played by the teachers by adding a tag of excellence to the education delivery at the school. He recorded a video message
of life. (Tadhkirah, p. 694, 2019, Qadian) [Publishers]
11. Then grind them down a fine grinding. (Tadhkirah, p. 694, 2019, Qadian) [Publishers]
12. I am just like the Qur‘an and soon there will appear through me that which had
expressing his blissful experience at the learning institution in his chiefdom and appreciated the excellent trajectory of the Jamaat’s educational and character development roadmap.
Both chiefs also visited the Ahmadiyya mosque and mission house, where they had lunch.
appeared through the Furqan. (Tadhkirah, p. 918-919, 2019, Qadian) [Publishers]
13. The kingdom of heaven. (Tadhkirah, p. 926, 2019, Qadian) [Publishers]
To be continued...
(Translation by Fazl-e-Umar Foundation, English Section)
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
17 January 2025
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Among the expeditions that I will discuss today is the Expedition of ‘Abdullah bin Rawaha, which was sent towards Usayr bin Rizam. This expedition of ‘Abdullah bin Rawaha headed towards Usayr, or Usayr bin Rizam in Khaybar in the month of Shawwal in the sixth year after Hijra. According to the details, it is mentioned that when Abu Rafi’ Salam bin Abi Huqayq was killed, the Jews appointed Usayr bin Rizam as their leader. He stood up among the Jews and addressed them saying, “By Allah! Whenever Muhammad[sa] passed through the Jews or sent any of his Companions for a certain purpose, they achieved whatever their objective was. However, I will do something, which none of my comrades has done.” The Jews enquired, “What do you intend to do?” Usayr bin Rizam replied, “I will head towards the tribe of Ghatafan and gather them together. We will then head towards Muhammad[sa] and enter his home. Whenever someone enters the home of his enemy and attacks them, he is always been somewhat successful in his objective.” Upon this, the Jews said, “This is a very good idea.” As such, he headed towards Ghatafan and various other tribes and started gathering them together to fight the Holy Prophetsa. When this news reached the Holy Prophetsa, he secretly dispatched Hazrat ‘Abdullah bin Rawahara, alongside three other individuals, in the month of Ramadan to investigate the truth of this news. (Subul Al-Huda Wa AlRishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 111)
Hazrat Mirza Bashir Ahmad Sahibra has detailed this and written:
“When the Holy Prophetsa was informed of these circumstances, he immediately sent an Ansari Companion named Abdullah bin Rawahahra along with three other Companions to Khaybar, and instructed them to travel stealthily, ascertain intelligence
as to the state of affairs and return quickly. Therefore, Abdullah bin Rawahahra and his companions secretly gathered intelligence as to all the circumstances and details and after having confirmed the reports were correct, they returned home. As a matter of fact, Abdullah bin Rawahahra and his companions worked so vigilantly that they circled the nearby fortresses of Khaybar, and closely reached the meeting places of Usair bin Rizam, and personally heard from Usair and his companions their various plans against the Holy Prophetsa. During those days, a non-Muslim named Kharijah bin Husail coincidentally came to Medina from Khaybar and confirming Abdullah bin Rawahahra said, ‘I have left Usair in such a state that he is mustering his armies to strike Medina.’
“After this verification, the Holy Prophetsa sent thirty Companions under the leadership of Abdullah bin Rawahahra to Khaybar. The exact guidance of the Holy Prophetsa given to this party whilst sending them off, cannot be ascertained. Nonetheless, from the discourse which took place between Abdullah bin Rawahahra and Usair bin Rizam in Khaybar, it becomes apparent that the desire of the Holy Prophetsa was to call Usair to Medina and to agree a mutual settlement, by which this course of mischief could be stopped and a state of peace and safety could prevail in the land. In this desire, the Holy Prophetsa was so keen, that even if it meant accepting Usair as the leader of the region of Khaybar, he was willing to do so, on the condition that he would refrain from further mischiefmaking against Islam.
“When the party of Abdullah bin Rawahahra reached Khaybar, first and foremost, they took an assurance of peace and security from Usair bin Rizam for the duration of their discourse. This illustrates
that at the time, the threat had grown to such an extent that the Muslims believed that perhaps a state of treachery would develop from the party of Usair, during the very discussions. Usair declared that he would not act treacherously, but in order to keep his own dignity, he sought a similar assurance from Abdullah bin Rawahahra as well (that he too would not cause him any harm). However, the fact that Abdullah bin Rawahahra was first in this regard, clearly reveals who was the actual threat. In any case, after this agreement, Abdullah bin Rawahahra began his discussion with Usair.
“The crux of this discussion was that the Holy Prophetsa wished to settle an agreement of peace and security with them, so that the mutual war could be halted, and the best way for this would be for him to come to Medina and personally speak to the Holy Prophetsa. If an agreement of this kind could be settled, he trusted that the Messengersa of Allah would deal with them with goodness, and would possibly even accept him as the official chieftain of Khaybar. Usair, who desperately craved position or perhaps had ulterior motives, was pleased with this proposal, or so he expressed. However, at the same time, he gathered the Jewish ministers and sought their counsel in this matter; expressing that the following proposal had been presented by the Muslims and asking what should be done. The Jews, who were blind in their ignorant animosity, generally objected to this proposal. Furthermore, in order to hold Usair back from this course, they said, ‘We do not believe that Muhammad[sa] will accept you as the leader of Khaybar.’ Usair, who was more informed of the state of affairs, remained firm on his intention and said, ‘You have no idea. Muhammad[sa] is fed up by this war, and in his heart, he desires to bring this course of conflict to an end at any expense.’
“Therefore, Usair bin Rizam prepared to journey to Medina with the party of Abdullah bin Rawahahra, and just like Abdullah bin Rawahahra, he too brought thirty Jews to accompany him. When these two parties left Khaybar and reached a place called Qarqarah, which was at a distance of 6 miles from Khaybar, the intention of Usair changed. Or possibly, if he had harboured evil intentions, the time for their expression had now come. So, during conversation, he very cleverly reached for the sword of a very honourable individual of the Muslim party named Abdullah bin Unais Ansarira Abdullah immediately understood that the intentions of this wretched man were different. Therefore, he immediately urged his camel on by the heel and brought it ahead and then turned around to Usair and said, ‘O enemy of God! Do you wish to betray us?’ Abdullah bin Unaisra repeated these words twice, but Usair did not respond, nor did he exonerate himself. Instead, he prepared for war. This was perhaps a predetermined indication among the Jews that if such a state presents itself, everyone should rush in upon the Muslims. Therefore, at that location upon the very route, fighting broke out between the Jews and Muslims. Although both parties were equal in number and the Jews were already mentally prepared, whilst the Muslims were completely without intention, the grace of Allah was such that although some Muslims were injured, there was no loss of life.
Conversely, every single Jew felt the taste of his bitter treachery and was annihilated.
“When this party returned to Medina and the Holy Prophetsa was briefed on the state of affairs, he thanked God for the safe and peaceful return of the Muslims and said:
“‘Thank God for having saved you from this cruel party.’
“In relation to this occurrence, various Christian historians have alleged that the party of Abdullah bin Rawahahra brought Usair, etc. out of Khaybar with the intention that whenever they found the opportunity en-route, they would kill them. However, this allegation is nothing more than an unpleasant exhibition of Western obstinacy. (Those who level allegations against Islam say whatever they please.) As mentioned above, no evidence can be found in history that Muslims went there with this intention. As a matter of fact, if one reflects, putting other evidence to one side, the words of Abdullah bin Unais, ‘O enemy of God, do you intend to betray us?’ and then the words of the Holy Prophetsa, ‘Thank God for having saved you from a cruel party,’ alone are enough to prove that the intention of the Muslims was completely pure and peaceful. Whatever occurred was merely a result of the treachery which the Jewish people wished to carry out against the Muslims, in accordance with their habit. By the grace of God, it backfired against them.” (Sirat Khatam-un-Nabiyyeen, pp. 739-741)
In any case, this was how this expedition ended.
Then, there is the Expedition of Amr bin Umayyah Dhamrira which was sent towards Abu Sufyan. According to Ibn Hisham, Ibn Kathir and Tabari, etc., this expedition took place in 4 AH after the incident of Raji. However, Ibn Sa’d has recorded this to have taken place in 6 AH and Zarqani has given precedence to the opinion of Ibn Sa’d and reported this to have taken place in 6 AH. (Al-Sirah al Nabawiyya, Ibn Hisham,, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 885; Al-Sirah al Nabawiyya, Ibn Kathir, Vol. 3, Dar-ul-Ma’rifah, Beirut, p. 135; Tarikh AlTabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 79; Al-Tabaqat Al-Kubra, Vol 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 71-72; Zarqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 166-169)
Hazrat Mirza Bashir Ahmad Sahibra has also reported this to have taken place in 6 AH in Sirat Khatam-un-Nabiyyeen and in relation to its details, he has written:
“There is a disagreement amongst historians with regard to the date of this expedition. Ibni Hisham and Tabari have recorded it in 4 AH, but Ibni Sa‘d has written it to be in 6 AH. Allamah Qustalani and Zurqani have given precedence to the narration of Ibni Sa‘d, therefore, I have also mentioned it among the accounts of 6 AH. Indeed, Allah knows best. Baihaqi has also supported the details of the account mentioned by Ibni Sa‘d, but from this account, one cannot establish the period in which it took place.” (Sirat Khatam-unNabiyyeen, p. 743)
The details of this expedition are that Abu Sufyan asked a few people of the Quraish, “Is there none among you who can kill Muhammad[sa] unexpectedly while he is walking through the markets?” Consequently, a man from among the
Bedouins came to the house of Abu Sufyan and said, “You will find me to be the most strong-hearted, whose grip is severe and I can run the quickest. If you assist me, I am ready to set out in order to kill Muhammad[sa] suddenly. I have a dagger, which shall remain like the hidden wings of a wild vulture. I shall attack Muhammad[sa] and then run to join a caravan and the Muslims shall not be able to catch me, for I know these streets very well.” Abu Sufyan said, “You are the man we seek.” Then, Abu Sufyan gave him a camel and some provisions and bid him farewell, reminding him, “Do not disclose this task to anyone.”
He departed at night and continued to journey on his camel for five days. On the sixth morning, he reached Harrah. Harrah refers to black, stony ground, and Medina was situated between two Harrahs, one to the east and the other to the west. In any case, he turned to the people having reached Medina, and enquired from them about the Holy Prophetsa until he eventually found out about him. He then tied his camel and went towards the Holy Prophetsa, who was in the Banu Abd Ash’al Mosque. When the Holy Prophetsa saw him, he stated, “This man certainly desires to deceive us. (The Holy Prophetsa perceived this from his state), and Allah the Almighty will intervene between him and his objectives.” Hence, he moved towards the Holy Prophetsa to attack him, but Usaid bin Hudair grabbed him from the inner part of his cloak, causing the dagger from his hand to drop all of a sudden. He then screamed, “My death! My death! (I.e., ‘spare me,’ as he was seized.) Hazrat Usaid grabbed him by the neck, and then let him go. The Holy Prophetsa said to him, “Tell me truthfully who you are.” He responded, “I seek security.” The Holy Prophetsa answered in the affirmative. He then informed him about his mission and everything that Abu Sufyan had arranged for him. The Holy Prophetsa then let him go, and it was due to this compassion that he became a Muslim. He said, “O Muhammadsa, I did not fear anyone, but when I set eyes upon you, I lost my senses, and my heart weakened. I then thought about the mission which I desired to fulfil, and which many other riders tried but failed to accomplish, and I realised that you were being protected and that you are undoubtedly truthful, that is to say, Allah the Almighty protects you, and the army of Abu Sufyan is the army of Satan.” Upon this, the Holy Prophetsa smiled. After remaining there a few days, this individual then left having sought permission from the Holy Prophetsa. There is no further mention of this person after this in history. (Subul AlHuda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 123; Furhang-e-Sirat, Zawar Academy Karachi, pp. 101-102)
The Holy Prophetsa sent Amr bin Umayyahra and Salamah bin Aslam towards Abu Sufyan, stating, “If you both find him while his guard is down, then kill him.”
In other words, if these are his intentions, then it is permissible, and the cure for this is to eliminate him in order to put an end to this dispute.
Ibn Hisham has stated that the Messengersa of Allah sent Jabbar bin Sakhr Ansari alongside Amr bin Umayyahra (Al-Sira al Nabawiyya, Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 885; AlTabaqat Al-Kubra, Vol. 2, Dar Al-Kotob AlIlmiyah, Beirut, p. 72)
The two of them then departed and continued until they reached close to Mecca. They hid their camels in one of the valleys of Ya’jaj, approximately 8 miles from Mecca. Then, in the night, they entered Mecca. Hazrat Jabbar or Salamah said to Amr, “If only we could perform the circuits around the House of Allah and offer two units of prayer.” Amr replied, “Once people eat their dinner, they sit in their courtyards. If they see me, they will certainly recognise me. I am even more well-known in Mecca than a black-and-white horse (i.e., many people know me, and they will recognise me).” Amr’s companion said, “Certainly not! We will go, God willing.” Amr relates that, “he did not accept what I said, and so we performed the circuits around the House of Allah, offered prayers and left.”
He then states, “We then set forth with our attention on Abu Sufyan (i.e., the actual purpose of their mission). He continues, “By Allah, we were walking in Mecca when all of a sudden, one of the Meccans saw me and recognised me.” Ibn Sa’d relates that it was Mu’awiyah bin Abi Sufyan who recognised him. Mu’awiyah then said, “By God, Amr bin Umayyahra has come with evil intentions.” He informed the Quraish and they became fearful of him. When the Quraish were made aware, they were struck with fear and went out in pursuit. Amr states, “I told my companion to run swiftly. We thus sprinted forth until we climbed a mountain. They set out in search of us while we had climbed the mountain. They eventually gave up on finding us, so we returned and entered a cave in the mountain. We spent the night there, having taken rocks and placed them in an order around us. In the morning, a man from the Quraish came to us.” They saw someone from the Quraish prowling the area.
According to Ibn Sa’d, he was Ubaidullah bin Malik bin Ubaidillah Taimi. However, according to Ibn Ishaq, he was Uthman bin Malik or Abdullah. He then states, “He was leading his horse on foot and came close to the cave we were in. I said that if he sees us, he will cry out and we will be caught and killed (i.e., he will call the disbelievers). I had a dagger, which I was saving for Abu Sufyan, so I got out and struck him in the chest. The people of Mecca heard his cries, so I returned to the cave. The people came to him swiftly while he was drawing his last breaths. They asked him who had attacked him, and he told them that it was Amr bin Umayyahra before passing away. He died before being able to tell them where we were.”
In one narration, it is mentioned that when they reached him, he didn’t have any strength left to tell the Meccans where they were. Amr bin Umayyahra relates, “I told my companion, ‘Save yourself and run. Go to your camel, sit on it and leave.’ So he departed.” Amr bin Umayyahra then states, “I then left and reached Dajnan.” Dajnan was a mountain situated one bareed, i.e., 12 miles, from Mecca. He then says, “I took refuge in a cave and entered it. I later left from there until I reached Arj (a valley between Mecca and Medina), where the caravans would normally stop. I then mounted my camel and rode until I reached Naqi’. (Naqi’ was a place at the distance of a two-night journey from Medina. This distance is recorded in Sirat Ibn Hisham.) Two idolaters of the Quraish, whom the Quraish sent as spies,
were travelling towards Medina to observe and assess the situation and developments. I said to both of them, “Hand yourselves over to me as captives.” However, they both refused. I shot one of them with an arrow and killed him, whilst the other handed himself in. I tied him up and brought him to Medina.” He didn’t just hand himself in simply, rather, there was a battle between them and an exchange of arrows.
As it were, Amr bin Umayyahra informed the Holy Prophetsa of the situation and developments. The Holy Prophetsa was smiling and then prayed for goodness for Amr bin Umayyahra. (Subul Al-Huda Wa Al-Rishad, Vol.6, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 123-135; Furhang-e-Sirat, Zawar Academy Karachi, pp. 56, 198, 319; Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 228; Al-Sirah al Nabawiyya, Ibn Hisham, [footnote], Dar Al-Kotob Al-Ilmiyah, Beirut, p. 886)
There are varying narrations regarding this expedition. Ibn Hisham, Ibn Kathir, Tabari, etc. have stated that this expedition took place in 4 AH and mentioned it in relation to taking down the body of Hazrat Khubaib bin Adiyyra from a wooden post. Hazrat Khubaibra was imprisoned during the incident of Raji and sold in Mecca and the Quraish subsequently hanged him on a wooden post and martyred him. However, Ibn Sa’d has not mentioned the Expedition of Amr bin Umayyahra with reference to taking the body [of Hazrat Khubaibra] off from the wooden post. And the narration of Ibn Sa’d seems to be more accurate because in the books of history, there is mention of a different party being sent in order to bring down his body. Zarqani has also adopted this same position and at the end of the account of the Expedition of Amr bin Umayyahra, he has written that the Holy Prophetsa sent Hazrat Zubair and Hazrat Miqdad to take down the body of Hazrat Khubaib bin Adiyyra. (Zarqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 169)
Hazrat Mirza Bashir Ahmad Sahibra has also written in relation to this in Sirat Khatam-un-Nabiyyeen and he has not mentioned the account of taking down the body of Hazrat Khubaib bin Adiyyra from the wooden post in this regard. The details which he has written are as follows:
“The recollection of their disgraceful failure in the Ghazwah of Ahzab, inflamed the Quraish of Mecca. Naturally, this heartfelt rage had come mostly to the lot of Abu Sufyan, who was the chief of Mecca and had been especially humiliated during the expedition of Ahzab. For some time, Abu Sufyan continued to burn in this fire of rage, but at last, the matter became unbearable and the hidden flames of this fire began to flare up. Naturally, their greatest enmity, rather their actual enmity, was towards the person of the Holy Prophetsa. For this reason, Abu Sufyan now thought that if no results had come about through outwardly strategies and schemes, then why not put an end to Muhammadsa by some hidden scheme? He knew that there was no official security around the Holy Prophetsa. Quite the contrary, at times, the Holy Prophetsa would come and go, and walk the streets and alleys of the city completely unprotected. He would come to the mosque at least five times daily for the Salat and remained free and accessible whilst travelling. What better opportunity could there possibly have been
for an assassin? As soon as this thought came to him, Abu Sufyan began to secretly consolidate his plan to assassinate the Holy Prophetsa
“When he was fully determined to carry out his plan, one day, capitalising on an opportunity, he addressed a few young men of the Quraish with similar interests, saying, ‘Is there any brave individual among you who will secretly go to Medina and kill Muhammad[sa]? Do you know that Muhammad[sa] freely roams the streets and alleys of Medina?’ These young men heard this news and quickly flew off (i.e., they liked the idea). Not many days had passed when a young Bedouin man came to Abu Sufyan and began to say:
“‘I have heard your proposition and I am willing to do this (as was mentioned earlier and Hazrat Mirza Bashir Ahmad Sahibra has also mentioned this account). I am a strong-hearted and mature individual, whose grip is severe and whose strike is sudden. If you appoint me to this task and assist me, I am ready to set out in order to kill Muhammad[sa]. I have a dagger, which shall remain like the hidden wings of a wild vulture. I shall attack Muhammad[sa] and then run to join a caravan and the Muslims shall not be able to catch me. (This is the same incident being mentioned.) Furthermore, I am also very proficient in the streets of Medina.’
“Abu Sufyan said, ‘Enough, enough. You are the man we seek.’ Then, Abu Sufyan gave him a swift camel and bid him adieu with some provisions, emphatically reminding him not to disclose this secret to anyone.
“After having departed from Mecca, this man moved towards Medina, hiding by day and travelling by night. He reached Medina on the sixth night. Ascertaining the whereabouts of the Holy Prophetsa, he went straight to the mosque of the Bani AbdulAshhal, where the Holy Prophetsa was present. Those days, new people constantly visited Medina, so no Muslim became suspicious of him. But as soon as the Holy Prophetsa noticed the man approaching him, he said, ‘This man has come with an evil intention.’ Upon hearing these words, he began to move towards the Holy Prophetsa even faster than before. However, Usaid bin Hudairra, a chieftain among the Ansar, immediately sprung forward and clung to him and during this tussle, his hand fell upon the man’s hidden dagger, whereupon the man screamed out in fear, ‘My death! My death!’ (Here further details have been mentioned in that he did not only just pull his cloak but he actually tried to grab hold of him as a result of which his dagger fell down and thereafter he shouted to be saved.)
When he was subdued, the Holy Prophetsa enquired of him, ‘Tell me truthfully, who are you and with which intention have you come?’ He said, ‘If my life is spared, I will tell you.’ (And just as it was mentioned earlier, he then narrated the entire account.) The Holy Prophetsa said, ‘Yes, relate the entire account truthfully and you shall be forgiven.’ Upon this, he related the entire story to the Holy Prophetsa from beginning to end. He also told the Holy Prophetsa of the reward that had been promised to him by Abu Sufyan. Thereafter, this individual stayed in Medina for a few days and then, out of his own will, became a Muslim, and thus, entered into the service of the Holy Prophetsa
“This bloody conspiracy of Abu Sufyan
made it even more incumbent than before to remain informed of the plots and intentions of the people of Mecca. As such, the Holy Prophetsa sent two of his Companions, Amr bin Umayyahra Dhamrira and Salmah bin Aslam, to Mecca. Considering the assassination attempt of Abu Sufyan and his past bloodthirsty schemes, the Holy Prophetsa permitted his Companions to put an end to this war enemy of Islam, if the opportunity were to arise. However, when Umayyah and his companion reached Mecca, the Quraish were alerted, whereupon these two Companions set back to Medina fending for their lives. On their way back, they found two spies of the Quraish, whom the chieftains of the Quraish had sent to ascertain intelligence on the movements of the Muslims and to acquire information on the Holy Prophetsa. It would not be surprising if this scheme was also grounds for some other bloodthirsty conspiracy of the Quraish. However, it was by the grace of God, that Umayyah and Salmah learnt of their espionage, upon which they desired to attack and imprison them, but they fought back. Consequently, in this battle, one spy was killed while the other was taken prisoner and brought back to Medina.”
(Sirat Khatam-un-Nabiyyeen, pp. 741-743)
The rest of the accounts will be narrated in the future, insha-Allah
I continuously draw attention towards prayers for Pakistan, where conditions from time to time become very extreme. It seems that the administration and government is in the hands of the extremist clerics. Previously, we would receive news of the minarets or domes of our mosques being broken as they would object to these [features]. But just yesterday, under the guise of wanting to build a road in Daska, they first sent a notice informing how much space they would require and that they would clear the area with a bulldozer. A small area of the mosque compound where the washrooms are located were part of this [required area], however, when they brought the bulldozer, they razed the entire mosque to the ground upon the insistence of the clerics. This was a very old mosque built even before the partition and perhaps it was built by Chaudhry Zafrulla Khan Sahibra In any case, this is the extent to which they have gone now. It is only Allah the Almighty, Who can swiftly create the means to seize them and turn their ploys back onto them. Hence, Ahmadis, particularly those in Pakistan, should focus on prayers.
With regards to Palestine, there is talk of an agreement being reached; however, at times they say it has been finalised, and at other times, it is claimed otherwise. Yet even after the agreement, incidents continue to unfold. Over this matter, some people have started expressing undue joy, but they need to understand that these forces of the antichrist [Dajjal] cannot be trusted. They say one thing and do another. Therefore, there is no need for excessive optimism. Prayers are needed for them and Muslims should use wisdom to make efforts to secure their rights. May Allah the Almighty grant wisdom to the Muslims.
At present, I will mention some deceased members and lead their funeral prayers in absentia. The first mention is of respected Sheikh Mubarak Ahmad Sahib, who was Nazir Diwan in Sadr Anjuman Ahmadiyya in Rabwah. He passed away on 11th January
at the age of 77.
[Surely, to Allah we belong and to Him shall we return.]
The deceased was a musi and an Ahmadi from birth. His grandfather, Sheikh Muhammad Din Sahib pledged allegiance in 1938 and was originally from Kathu Nangal of Batala, in the Gurdaspur district. Sheikh Mubarak Sahib completed his BA in Education and from 1966 –1981 he worked as a teacher in Talim-ulIslam High School for approximately 15 years. Then in 1973 after the schools were nationalised, he continued his civil duties in other schools and continued teaching. Nonetheless, his services for the Jama’at spanned approximately 40 years. In the era of Hazrat Khalifatul Masih IIIrh he put in a request to devote his life, which was accepted. In 1982, Hazrat Khalifatul Masih IVrh appointed him as Naib Wakil for the Centenary Celebrations of the Jamaat. After this, he had the opportunity to serve as Naib Wakil-ul-Maal. He served as Additional Nazir Bait-ul-Maal for Sadr Anjuman Ahmadiyya. He also worked as Nazir Bait-ul-Maal then Nazir Diwan and then served as Nazir Rishta Naata and he had the opportunity to serve the Jama’at for a long time. Similarly, he worked in various positions in the auxiliary organisations and was Qaid in Ansarullah and Muhtamim of Khuddamul Ahmadiyya.
Hassan Mahmood Sahib who is his nephew and his son-in-law and also is a missionary, says: “He had a strong bond of loyalty with Khilafat. He would always say to keep a firm connection and would advise missionaries to not interfere in financial matters.” He further says: “He would offer prayers with the utmost attention. Even in the latter years of his life he would try his utmost to go to the mosque to offer prayers. Whether in official Jama’at gatherings or private ones, he would always encourage forging a relationship with Khilafat. He would always pray for his progeny to remain attached to Khilafat. He would say: ‘I write every matter to Hazrat Khalifatul Masih and do not hide anything from him. Even if I make a mistake I still write to him, so that I can rectify the flaw and benefit from doing so.”
By the grace of Allah the Almighty, he fulfilled his waqf in an excellent manner, I have also witnessed this as he worked with me as well when I was serving in the [Sadr] Anjuman. He was a great example of giving precedence to one’s faith over worldly pursuits. He lived a simple life and would devote all of his time. Many times it would be the case that after an official tour, he would go to the office and when the office time finished he would set out for another visit in the evening. He would strive to work as much as he could. One of his children advised him to take some rest as he became unwell. He replied: “I will only retire once and that is when I pass away.” All the office staff were happy with him and would say “he always took care of us. He would assess everything and then try his utmost to fulfil them and even look after our personal necessities.” Similarly, he writes: “He had a passion to study and I saw that even at home he would spend most of his time studying. He studied the books of the Promised Messiahas and his sayings in
depth and would encourage his children to do the same.” He had a good grasp of the official rules and regulations of the Jamaat and would exercise excellent judgement [in such matters]. Allah the Almighty had blessed him with many qualities. When the rules and regulations of the Anjuman were revised, he was part of that committee and would give sound advice in this regard.
Inspector of Bait-ul-Maal, Syed Daud Ahmad from Karachi, shares: “I worked under Sheikh Sahib’s supervision in the Nizarat Maal Aamad for 23 years. He had a wonderfully affectionate approach to working with us. If there was an error, he would explain patiently, and if we did well, he would encourage us warmly. Every staff member felt as though Sheikh Sahib had a special bond with them. He paid close attention to the personal and professional concerns of every staff member and supported them as much as possible.” May Allah the Almighty grant him His forgiveness and mercy. He is survived by his wife, six daughters, and a son.
The second mention is of the respected Muhammad Munir Adilbi Sahib from Qatar, who recently passed away at the age of 76.
[Surely, to Allah we belong and to Him shall we return.]
He is survived by three sons and a daughter, all residing in Qatar. Musallam Darobi Sahib states, “It was through him that my brother and I accepted Ahmadiyyat. He was very active in preaching, a great speaker, very intelligent, and an author of works on Islamic teachings.” He pledged allegiance in early 1984 after meeting Hazrat Khalifatul Masih IVrh. He then spent an extended period in London, where he translated programs like Liqaa Ma‘al Arab and various other programmes. He authored over ten books, seven of which focused on topics related to the propagation of Ahmadiyyat.
Though he joined late, he accomplished a great deal. In Syria, he served as the Secretary Tabligh and Secretary Tarbiyyat. Dozens of people pledged allegiance to Ahmadiyyat through his efforts. His Tabligh efforts led to the establishment of Ahmadiyyat in the town of Hosh Arab. Consequently, opponents of Ahmadiyyat set his car on fire on one occasion. Due to his debates and outreach activities, complaints were lodged with the authorities, resulting in him and some local members of Hosh Arab being imprisoned for several months in 1989 under the previous regime. Following the deteriorating situation in Syria, he migrated to Qatar with his family.
The local president of the Jamaat in Syria, Wasim Sb, writes, “He authored several books that enriched the Ahmadiyya library. He presented Ahmadi teachings in a simple yet profound manner. Through him, many people embraced Ahmadiyyat.” Basil Adilbi Sahib recounts, “He dedicated his entire life to the service of Ahmadiyyat and was a true devotee of Khilafat. He served as a translator for Hazrat Khalifatul Masih IVrh, translating from English to Arabic. He was a great devotee of Ahmadiyyat, dedicating his life to its propagation and spread. He became the means of guidance for many
Ahmadis in Syria.”
To propagate Islam, he travelled to various countries. In 2013, owing to the Syrian crisis, he relocated to Qatar. There, he actively wrote on Facebook about Ahmadiyyat and Khilafat and stayed in touch with interested individuals. He was an eloquent speaker with deep insight into the Qur’an and Sunnah providing compelling evidence of the truth of the Promised Messiah’sas message. He also translated numerous books from English to Arabic, emphasizing the greatness and defence of Khilafat. He devoted his whole being, his tongue, pen, and life to the propagation and defence of Ahmadiyyat. His steadfastness in the face of adversity was remarkable, enduring significant hardships from his family and the society of Damascus due to his faith in the truth of the Promised Messiah’sas message.
Nizar Ajib Sahib shares, “I was introduced to Ahmadiyyat through Adilbi Sahib. Respected Khalid Izam Sahib had acquired a book by him about the Dajjal [Antichrist]. I found the book incredibly enlightening; it changed my entire perspective. Afterwards, I read his book on ‘The Killing of Apostates’ and then one on ‘Jinn’. I contacted him over the phone, and later, Khalid Izam Sahib and I pledged allegiance. When he learned of our pledge of allegiance, he was overjoyed.”
Dr Imran Rehman Sahib, Sadr Jama’at Qatar says that he was very humble and always had a strong connection with the system of the Jama’at. His love and obedience for Khilafat were extraordinary. On MTA he would watch the sermons from here and other programmes of mine as well and he would express this as well. He was at the forefront of making financial sacrifices. He would make certain that he was the first to offer his financial contributions. He says that just a few days before his demise, he called him, the missionary and the finance secretary to his home and asked them to take his contributions for Waqf-e-Jadid. Due to false reports, he was sought out by the security authorities there as well but then he was let go.
Then, someone writes about him that on numerous occasions he was invited to TV programmes in Syria where he had discussions with distinguished scholars about Islam being against punishing apostates. He received death threats due to this, some of which were posted online. He also ran a Facebook page where he would share quotes from the writings of the Promised Messiahas. It was followed by both Ahmadis and non-Ahmadis. He remained steadfast with his pen and his words for his entire life until his last breath. His main concern was spreading the message of the Promised Messiahas and spreading the true faith of God to the world. Whenever he could, he would never miss an opportunity to steer a conversation towards Ahmadiyyat, the truthfulness of the Promised Messiahas and propagating his message. May Allah the Almighty grant him His forgiveness and mercy, enable his children to uphold his virtues and elevate his station.
The third mention is of Abdul Bari Tariq Sahib who was the in-charge of the computer section in Waqf-e-Jadid Rabwah. He recently passed away.
[Surely, to Allah we belong and to Him shall we return.]
Sadr Sahib Waqf-e-Jadid writes that Ahmadiyyat was established [in his family] though his great-grandfather respected Chaudhary Muhammad Yar Sahib of Ghatyalian, District Sialkot. He pledged allegiance and accepted Ahmadiyyat in 1903 through a letter. The deceased’s grandfather, Chaudhary Ghulam Qadir Sahib was a born Ahmadi. The deceased studied and obtained his MSc in computer science, and then worked in Karachi. He then got cancer and recovered, but the cancer returned. He wrote to Hazrat Khalifatul Masih IVrh and he sent him some homoeopathic medicine and told him to pursue further homoeopathic treatment. At the same time, he requested to become a life-devotee which Hazrat Khalifatul Masih IVrh approved and then sent him to Tahrik-e-Jadid. He was later appointed to Waqf-e-Jadid. Along
with computerising all the offices, he also did a great deal of work in the offices of other Jamaat institutions as well. In fact even outside of Pakistan, he also had the opportunity to computerise [the systems in] the Jamaat hospital in Kano, Nigeria, and the Ahmadiyya hospital in Benin. In fact, a doctor from Kano has written that when they wished for their system to become computerised, it would have cost hundreds of thousands while the absolute cheapest estimate given was still in the thousands of dollars. However, when he was there for a month, he did all of the work at a minimal cost.
He is survived by his mother, wife, a son and five siblings. When he devoted his life after recovering from his illness, he vowed that upon recovering he would devote his life [to serve the faith]. So, he recovered and for the 21-year period of his devotion [waqf], he worked selflessly without any regard for day and night. He established such an example for life-devotees that is worth emulating.
He was also serving as Qaid in Ansarullah Markaziyyah. He was in fact getting ready to go [to the office] when he had a heart attack and passed away. Sadr Ansarullah, Dr Sultan Sahib, says that he was a very loyal servant of the Jamaat and Khilafat. He fulfilled his life-devotion with complete loyalty. He found joy in always being engaged in serving the faith and found happiness in fulfilling his responsibilities. Someone told him that people get work done from him so he should take some remuneration. (He would create software with great effort.) He said that he was a life-devotee and that he would receive his recompense from God. He fulfilled the requirements of life-devotion in an excellent manner, as I mentioned, he had complete certainty in the blessings of life-devotion and vowed to serve until his last breath, which he fulfilled. May Allah the Almighty grant him His mercy and forgiveness.
(Official Urdu transcript published in the Daily Al Fazl International, 1 February 2025, pp. 2-6. Translated by The Review of Religions.)
