Address your own faults before others’: National amila and presidents of Lajna Imaillah Switzerland meet Huzoor
Page 7 Page 8 Urgent telegrams from Damascus and Sumatra and Hazrat Khalifatul Masih II’s prayers for missionaries (1927)
Plan tarbiyat with nasirat, not just for them
National amila of Lajna Imaillah Germany meets Huzoor
On Saturday, 8 February 2025, the national amila of Lajna Imaillah Germany had the blessed opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad (Tilford), UK.
Huzooraa arrived, greeted everyone with as-salamu ‘alaykum and led the amila members in silent prayer before commencing the meeting. Addressing Sadr Sahiba Lajna Imaillah Germany, Huzooraa enquired about the attendance of amila members, to which it was reported that 26 members were present.
Huzooraa then asked whether all amila members had read the Dastur-e-Asasi and if a new plan of action had been prepared for the year. The amila confirmed that they had read the constitution and that the plan had been distributed among all members.
Following this, individual amila members were asked about their respective duties and they reported on their areas of responsibility.
General Secretary
First, Huzooraa asked about the General Secretary and was informed that she was unable to attend due to visa issues. Huzooraa then enquired about the Naib General Secretary. Sadr Sahiba reported that both the Naib and Additional Naib General Secretaries were in attendance.
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Five
Hazrat Abu Hurairahra narrated [that Allah’s Messengersa said], “Five things are part of the natural disposition [fitrah]: circumcision, shaving the pubic region, removing the hair under the armpits, clipping the nails, and trimming the moustache.”
(Sahih al-Bukhari, Kitab al-libas, Bab qassi sh-sharib, Hadith 5889)
I would also like to tell you that there are many people who desire to attain these excellences by way of their own self-invented incantations and litanies. But let me tell you that if you adopt a method that was not practiced by the Holy Prophet, peace and blessings of Allah be upon him, then it is futile. Who could be more truly experienced in the path of those favoured by God than the Holy Prophet, peace and blessings of Allah be upon him? In fact, he was a man in whose person all the excellences of prophethood reached their final limit as well. The path adopted by the Holy Prophetsa is the most effective and nearest way to God. To abandon this path and invent
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Hazrat Mirza Ghulam Ahmadas, In His Own Words
This Week in History
21 - 22 February
21 February 2003: On this day, Hazrat Khalifatul Masih IVrh announced the establishment of a fund for the marriage of underprivileged girls. In his Friday sermon of 28 February, Huzoorrh named it the “Maryam Shadi Fund’’. (Al Fazl, 25 February 2003, p. 1)
22 February 1917: On this day, the marriage of Hazrat Syeda Amatul Hafeez Begumra, the youngest daughter of the Promised Messiahas, was married to Hazrat Nawab Muhammad Abdullah Khanra. (Tarikhe-Ahmadiyyat, Vol. 4, p. 175)
22 February 1935: On this day, Hazrat Musleh-e-Maudra graciously donated 500 rupees towards the fund for the construction of Gurdwara Patna Sahib. The local press lauded this act of generosity. (Tarikh-e-Ahmadiyyat, Vol. 7, p. 281)
23 February
23 February 1901: On this day, I‘jaz-ul-Masih, a book of the Promised Messiahas, was published by Zia-ul-Islam Press, Qadian. This remarkable Arabic work was written in response to the deceptive tactics of Pir Meher Ali Shah. The Promised Messiahas composed this masterpiece in an exceptionally short period.
23 February 1986: On this day, a large gathering was held at Mahmud Hall, London, on the 100th anniversary of the prophecy about Musleh-e-Maud (the Promised Reformer). Hazrat Khalifatul Masih IVrh graced the closing session with his address. (Silsila-e-Ahmadiyya, Vol. 4, p. 838)
24 February
24 February 1887: On this day, Alexander Russell Webb sent a letter to the Promised Messiahas
This American writer, publisher and the United States Consul to the Philippines (considered by historians to be the earliest prominent AngloAmerican Muslim convert) sent his first letter to the Promised Messiahas from America on 17 December 1886. (Tarikh-e-Ahmadiyyat, Vol. 1, p. 306)
To read more about him and his correspondence, see: “100 Years Ago… – Alexander Russell Webb’s love for Ahmadiyyat and news from Ceylon, Malabar, India and UK” at www.alhakam.org (12 June 2020, pp. 8-9).
24 February 1990: On this day, Hazrat Khalifatul Masih IVrh delivered a lecture in the English language at the Queen Elizabeth II Centre in London. This important lecture about Islamic solutions to contemporary problems was later expanded and published in book form under the title Islam’s Response to Contemporary Issues. (Silsila-e-Ahmadiyya, Vol. 4, p. 862)
25 February
25 February 1921: On this day, a Sikh religious leader from Kartarpur district, Jalandhar, India, visited Qadian and enjoyed the blessed audience of Hazrat Musleh-e-Maudra. To read more about his visit, see:
“The Guru of Kartarpur, Jalandhar, in Qadian” at www.alhakam.org (18 June 2021, p. 13).
25 February 1994: On the completion of 100 years of the extraordinary heavenly sign of the truthfulness of the Promised Messiah – the sign of the solar and lunar eclipse – the Jamaat commemorated the occasion in a special manner. On this day, Hazrat Khalifatul Masih IVrh delivered his Friday sermon at Fazl Mosque, London, shedding light on this subject. Huzoorrh also mentioned that in Pakistan, Ahmadis were prohibited by the government from holding gatherings to mark the occasion. (Khutbat-e-Tahir, Vol. 13, pp. 139-158)
26 February
26 February 1893: On this day, the Promised Messiahas published an announcement in which he stated that six months before Sheikh Mehr Ali was imprisoned, Allah the Almighty revealed to Hazrat Ahmadas in a dream that the seat of Sheikh Mehr Ali had caught fire and that the Promised Messiahas put the fire out by pouring water over it. Seeing the dream, Hazrat Ahmadas immediately informed Sheikh Mehr Ali of this and asked him to repent and seek Allah’s forgiveness. (Majmu‘ah-e-Ishtiharat,
Vol. 1, pp. 395-400)
26 February 1936: On this day, Hazrat Maulvi Sher Alira set out for England with the aim of translating the Holy Quran into English. He stayed there for three and a half years and returned to Qadian on 9 November 1938. Despite his old age, he made this long journey only to complete the English translation of the Holy Quran. (Tarikh-eAhmadiyyat, Vol. 7, p. 301)
27 February
27 February 1895: On this day, the Promised Messiahas published an ishtihar (announcement) titled Qabil-e-Tawajjuh Government Aur Neez Aam Ittelaa Ke Liye (For the attention of the government and to notify the public). Hazrat Ahmadas stated that Maulvi Muhammad Hussain Batalvi and other opponents tried to deceive the general public, through which even some English newspapers, without knowing the actual facts, published baseless stories about Huzooras and the Jamaat. Through this announcement, Huzooras conveyed to the masses and the government that he was against all kinds of disorder. (Majmu‘ah-e-Ishtiharat, Vol. 2, pp. 1-2)
27 February 2009: During his Friday sermon on this day, Hazrat Khalifatul Masih Vaa mentioned the opposition to the Jamaat in Pakistan and urged members of the Jamaat to pray for the Ahmadis of Pakistan. Huzooraa stressed the importance of the following Quranic prayer as well as some other prayers:
‘Our Lord, let not our hearts become perverse after Thou hast guided us; and bestow on us mercy from Thyself; surely, Thou alone art the Bestower.’ (Surah Al-e-’Imran, Ch.3:V.9) (Khutbat-e-Masroor, Vol. 7, pp. 105-120)
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
Hazrat Chaudhry Sir Zafrulla Khanra with Prince Faisal of Saudi Arabia
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Huzooraa asked about the number of local majalis under Lajna Imaillah Germany. It was reported that there were 291 majalis Huzooraa then enquired how many majalis regularly submitted their reports, to which the secretary responded that 99% of them did.
Huzooraa then asked whether feedback was given on the reports and it was confirmed that feedback was provided through an online software system. Huzooraa further enquired about who was responsible for providing this feedback – whether it was given by all secretaries or specifically by Sadr Sahiba or the General Secretary. It was said that all secretaries could provide feedback, while the General Secretary would send a comprehensive response online at once.
Naib Sadr
Next to report was Naib Sadr, who said that she oversees the Talim Department.
Huzooraa asked about the educational programmes in place, to which she explained that initiatives had been structured at two levels – one for less educated women and another for those who were already educated. When asked about the nature of these programmes, it was stated that efforts were focused on improving Quranic pronunciation [tajwid], teaching the translation of the Holy Quran and assisting members in reading and understanding the books of the Promised Messiahas.
Huzooraa further enquired whether a syllabus had been set for the year. It was reported that Chashma-e-Ma‘rifat had been selected for mandatory reading, while Islami Usul Ki Falasafi was provided for voluntary study.
Huzooraa then asked how many Lajna members could read the Holy Quran [nazirah]. It was reported that 96% of members had this ability. Huzooraa said, “Alhamdulillah”.
Khidmat-e-Khalq Secretary
Huzooraa then turned to the Khidmate-Khalq Secretary, asking about the humanitarian services undertaken by Lajna Imaillah Germany. The secretary explained that at the local majalis level, Lajna members provided assistance to one another, supported external social institutions, donated food and conducted visits to help those in need.
When asked if there were any particularly notable initiatives, she mentioned that blood donation camps were organised. Huzooraa further enquired whether any larger, more established projects – such as schools or hospitals – had been initiated. She responded that Lajna Imaillah had constructed facilities in Africa, including a dispensary in Nigeria in 2020-2021.
Huzooraa referenced Lajna Imaillah UK’s maternity hospital project in Africa, which was being developed with a budget exceeding half a million pounds, but acknowledged Germany Lajna’s contributions towards the construction of mosques. “And you do build mosques, so that’s fine,” Huzooraa said.
Maal Secretary
Huzooraa then spoke with the Maal Secretary and enquired about Lajna Imaillah Germany’s current financial status and
discussed some budgetary matters with her. Muhasibah
Huzooraa then addressed the Muhasibah Maal and enquired whether she checked the financial accounts and whether they were being maintained correctly. She responded affirmatively, saying, “Yes, alhamdulillah.”
He asked whether the Muhasibah Maal faced any interference or pressure in her work, to which she affirmed that Sadr Sahiba was supportive and that she only feared Allah the Almighty. Huzooraa acknowledged her response and emphasised the importance of always fearing Allah.
Tajnid Secretary
Huzooraa then addressed the Tajnid Secretary, who introduced herself and stated her role in managing the membership records.
Huzooraa noted the discrepancy between the previously reported figure and the current figure and advised that while AIMS provides a certain number, it is essential for Lajna Imaillah to independently verify their own tajnid rather than relying solely on the system. He explained that AIMS may not always have direct contact with every member, but local Tajnid secretaries can physically visit homes and confirm details more accurately.
Huzooraa encouraged the verification process at the local majalis level, suggesting that the actual membership could be even higher.
Ishaat Secretary
Next, Huzooraa sought an update from the Ishaat Secretary, who introduced herself and explained her responsibility for overseeing publications.
Huzooraa enquired about the current focus of Ishaat, to which she responded that in recent years, they had concentrated on publishing children’s books. She explained that this initiative was in line with Huzoor’saa previous guidance, emphasising the importance of instilling fundamental morals and Islamic values in young children through age-appropriate language.
Acknowledging this, Huzooraa commended the effort but then asked about materials for adolescent girls aged thirteen to sixteen or seventeen – specifically nasirat and those going into Lajna Imaillah. He instructed that smaller pamphlets, brochures, or social media content should be prepared for them. Huzooraa further advised that Ishaat should collaborate with the Tarbiyat Department to ensure that these materials were effectively utilised for their moral and spiritual upbringing.
Huzooraa highlighted the critical age of fourteen to fifteen, at which both boys and girls begin seeking greater freedom, underscoring the need for early and structured guidance.
Tabligh Secretary
Huzooraa then turned to the Tabligh Secretary and asked about Lajna Imaillah Germany’s target for tabligh and she stated that they aimed to achieve at least one bai‘at per majlis
Upon hearing this, Huzooraa confirmed the number of majalis as 291. It was reported that 28 bai‘ats had taken place through Lajna Imaillah’s efforts in the previous year.
Huzooraa then enquired about the plan to achieve this year’s target, to which it was explained that Lajna members were being encouraged to focus on personal contacts, with a particular emphasis on conveying the message of the Promised Messiahas
Regarding progress so far, the Tabligh Secretary reported that majalis were actively engaging in tabligh through workshops to educate themselves in matters related to tabligh and members had also organised initiatives to expand their outreach efforts.
San‘at-o-Dastkari Secretary
Speaking with the San‘at-o-Dastkari Secretary, Huzooraa asked whether Lajna members actively produced handicrafts or if items were merely purchased from the market and sold at the Meena Bazaar. She affirmed that Lajna members did create their own handmade items.
Mu‘awinah Sadr for Wasiyyat
Next, the Mu‘awinah Sadr for Wasiyyat introduced herself.
Huzooraa asked her about the total number of members who had entered the Wasiyyat scheme. She provided the figure, after which Huzooraa advised that efforts should be made to encourage more earning members to participate, suggesting a significantly higher target. The secretary affirmed that a plan was already in place to address this.
Mu‘awinah Sadr for Rishta Nata
Huzooraa then addressed the Mu‘awinah Sadr for Rishta Nata, who introduced herself and mentioned her role in assisting with matchmaking.
Huzooraa enquired about the number of matches arranged so far, to which she responded that fifteen matches had been arranged in the past three months, with three additional matches in January.
Huzooraa then asked whether suitable matches were being found for Lajna members. She acknowledged that finding suitable boys remained a challenge, explaining that girls were generally welleducated, while boys did not pay as much attention to their academic development.
Upon hearing this, Huzooraa emphasised the role of the Tarbiyat Department, instructing that mothers should be reminded to focus on the upbringing of their sons. Huzooraa shared that a young woman from Germany had written to him, questioning why Tarbiyat efforts seemed more focused on girls while boys were often overlooked. In response, Huzooraa had advised that boys should receive priority in Tarbiyat, as their proper guidance would naturally lead to better outcomes for girls as well.
Huzooraa pointed out a cultural tendency, particularly among Asian families, where girls were subject to stricter supervision, while boys were often left unchecked. He warned that neglecting boys’ Tarbiyat could lead them astray, stressing the need for mothers to take responsibility in this regard. Huzooraa then instructed that the Tarbiyat Secretary should take note of this.
Mu‘awinah Sadr for Waqf-e-Nau
Mu‘awinah Sadr for Waqifaat-e-Nau was
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another—irrespective of the joy that it may bring— in my opinion, leads to ruin. This is what God has disclosed to me.
By truly following the Holy Prophet, peace and blessings of Allah be upon him, one finds God; but one who does not follow the Holy Prophetsa—even after an entire life of striving—shall not be able to attain the ultimate objective. As such, even Sa’di speaks of the necessity of subservience to the Holy Prophet, peace and blessings of Allah be upon him, in the following words:
Strive to forsake materialism, and to adopt piety, sincerity, and purity; But do not step beyond (the practices taught by) Mustafasa
So, do not abandon the path of the Holy Prophet, peace and blessings of Allah be upon him. I observe that people have invented a plethora of diverse incantations. They hang themselves upside down and undertake ascetic practices like yogis, but all of this is useless. It is not the custom of Prophets, peace be upon them, to hang upside down, or engage in meditative practices of ‘negation and affirmation’ (nafi-o-asbat), or perform the Sufi ‘invocation of the saw’ (dhikr-e-arra). This is why Allah the Exalted has referred to the Holy Prophet, peace and blessings of Allah be upon him, as a perfect exemplar:
Verily, you have in the Prophet of Allah an excellent model.
Follow in the footsteps of the Holy Prophet, peace and blessings of Allah be upon him, and do not try to deviate from his path even an inch.
(Malfuzat [English], Vol. 2, pp. 71-72)
Photo by Vincent Marcini on Unsplash
next to report.
Huzooraa enquired about the total number of waqifaat-e-nau in Germany, to which she reported that there were 4,846 members. Huzooraa then asked how many were above the age of fifteen and she responded that 2,436 had crossed this age threshold.
Regarding their commitment to lifelong service, Huzooraa enquired how many had submitted the bond confirming their dedication and she reported that 89% had done so.
Huzooraa then asked how many older waqifaat-e-nau were pursuing professional careers in fields such as medicine, law, teaching and engineering. She reported that within Germany’s Jamaat, eight waqifaat-enau had qualified as doctors, while 31 were currently studying medicine. Additionally, 45 members were training as teachers.
Mu‘awinah Sadr for 100 Mosques Project and Jaidad
Next, Huzooraa sought an update from the Mu‘awinah Sadr for the 100 Mosques Project, asking about the progress of the Hundred Mosques Project, to which she reported that 60 mosques had been completed, while 25 were currently under construction.
Huzooraa then asked how many of these mosques had been built specifically by Lajna Imaillah. She responded that under Lajna Imaillah’s “Jubilee Project,” they had set a target to build 10 mosques and by Allah’s grace, permission had been granted for seven, all of which were currently under construction.
Tarbiyat Secretary
Huzooraa then addressed the Tarbiyat Secretary, reiterating the importance of mothers focusing on their sons’ upbringing and instructing the department to remind them of this responsibility. He emphasised that mothers and amila members must set an example and ensure boys receive proper moral guidance, stressing that this area required greater attention.
Tarbiyat Nau-Mubai‘aat Secretary
Huzooraa then spoke with the Tarbiyat NauMubai‘aat Secretary and asked about the Tarbiyat plan for the female converts. It was reported that efforts were made to stay connected with all of them and local majalis were also guided in supporting them. However, it was noted that not all converts were in direct contact with her – some were in direct communication with the secretary, while others were connected only through their local majalis
Huzooraa asked whether the local majalis had their own Tarbiyat plans for the new converts. The secretary confirmed that the majalis were provided guidance on how to support the nau-mubai‘aat. When asked if a specific Tarbiyat and educational plan had been developed, he stated that new converts were integrated into existing programmes and at regional conventions, key topics such as Khilafat and Jamaat structure were explained to them.
Huzooraa then asked whether the plan was being properly implemented, to which the secretary responded that some good
progress was visible, though it was an ongoing effort.
Assistant General Secretary
Huzooraa spoke with the Assistant General Secretary and the Assistant to the Assistant General Secretary. They introduced themselves and outlined their responsibilities, including overseeing the German section, IT and HR and supporting the General Secretary.
Nasirat Secretary
Next to report was the Nasirat Secretary. She stated that monthly programmes were sent to nasirat meetings in coordination with the Tarbiyat and Talim departments.
Huzooraa advised that Tarbiyat programmes should be more engaging to ensure that nasirat take genuine interest, attend and participate actively. He emphasised that guidance should not be conveyed rigidly, such as warning about punishments for missing prayers, failing to recite the Holy Quran, or not observing purdah. Instead, a loving and understanding approach should be adopted, considering the environment in which nasirat are growing up.
Huzooraa highlighted the importance of explaining fundamental aspects of faith, including:
• Why we are Ahmadis
• Why we are Muslims
• What Islam expects from us
• Why religion is necessary
• The existence of God
He stated that while mothers bear primary responsibility for their children’s upbringing, effective Tarbiyat of nasirat would ensure the strength of future generations. He advised guiding nasirat towards building a personal relationship with Allah and understanding the significance of prayer and religious knowledge.
Huzooraa noted that many nasirat, especially those aged 14 or 15, ask mature and profound questions. He suggested incorporating key points from The Introduction to the Study of the Holy Quran, published in German by the Ishaat Department, into Tarbiyat programmes.
He also advised against a top-down approach in planning, recommending collaboration with educated nasirat members aged thirteen to fifteen. He encouraged the secretary to seek their input on designing Tarbiyat programmes that are truly beneficial and practical, rather than imposing a pre-planned structure. “Work should be carried out with mutual consultation,” Huzooraa instructed.
Umur-e-Talibaat, Tahrik-e-Jadid and Waqf-e-Jadid
The secretaries for Umur-e-Talibaat, Tahrike-Jadid and Waqf-e-Jadid reported next. The Umur-e-Talibaat Secretary reported on the number of university students and trainees.
The Secretary for Tahrik-e-Jadid and Waqf-e-Jadid introduced herself and outlined her role in managing these financial schemes.
also encourages others to engage in sports. Huzooraa then asked whether women had separate sports facilities and she confirmed that in her area, there was an exclusive women’s swimming session on certain days.
Regarding overall participation in physical activity, she reported that approximately 30% engaged in some form of exercise.
Ziafat Secretary
The Ziafat Secretary was next to report. Huzooraa enquired about the function of the Ziafat Department, noting that kitchen operations were generally managed by men. He asked whether Lajna had its own dedicated kitchen, to which she responded that they did not.
Huzooraa informed her that recently, permission had been granted for part of a facility to be used. Sadr Sahiba confirmed this, adding that the approval had been given only a few days prior.
Huzooraa advised that efforts should be made to secure permission for the rest of the facility as well.
Mu‘awinah Sadr for Press and Media
Huzooraa then spoke with the Mu‘awinah Sadr for Press and Media. She explained that the department was currently focused primarily on social media campaigns, including initiatives under the banner “Voices for Peace”.
Huzooraa asked whether she was in contact with the Central Press and Media Department, to which she responded that she often spoke with them over the phone.
Huzooraa then enquired whether responses were being written to letters or articles in newspapers, particularly regarding topics such as Muslim women’s rights. Huzooraa instructed that a dedicated team should be formed to write articles and submit them to newspapers. He noted that while two or three women were currently writing, this effort should be expanded significantly, advising that the department should have at least a hundred women capable of writing.
Mu‘awinah Sadr for Sami-o-Basari
Last to report was the Mu‘awinah Sadr for Sami-o-Basari. She reported that over the past year, her department had trained a new team in video and audio coverage of Lajna programmes. Additionally, they had begun live broadcasting some programmes on the radio.
Question-and-answer session
Hazrat Amirul Momineenaa then asked if there was anything further to be discussed, to which Sadr Sahiba Lajna said that some of the members wanted to ask some questions, which Huzooraa graciously permitted.
The growing influence of rightwing parties and anti-Muslim racism in Germany
Sehat-e-Jismani Secretary
Speaking with the Sehat-e-Jismani Secretary, Huzooraa asked if she also participated in any sports, to which she responded that she regularly swims with her children and
An amila member enquired about the rising influence of right-wing parties in Germany and the spread of anti-Muslim racism, seeking guidance on which Tabligh strategies should be prioritised.
Huzooraa replied:
“As I have told your press representative,
publish articles [...] and inform people. Firstly, why have these right-wing groups risen to prominence? They say, ‘Immigrants should not come here. This is our indigenous people’s, the Germans’ country and our right should prevail.’
“I have written about this several times, pointing out that these people protest because those of us who arrive from outside – immigrants, whether from Pakistan or other countries – often [start to] live on social benefits rather than working. They become dependent on the taxpayer’s money and this sparks complaints.
“We should advise our own people and also write [for the public] that the solution lies herein – and, if I recall correctly, I spoke on this topic and explained it at some gathering in Sweden or Denmark – that anyone who immigrates here must work, so that instead of consuming taxpayer funds and seeking help, they become taxpayers themselves. The Holy Prophet Muhammadsa taught: ‘Be the one who gives with the upper hand, not the one who receives with the lower hand.’ This is what we should follow. This is the Islamic teaching.
“That is the principle we abide by and we must continue to uphold it. If we do so, there would be no talk of right-wing or leftwing – everyone would live as one nation. Furthermore, since we have come to this country, we desire to serve the nation. Our educated people stand ready to serve, so we do not claim any entitlement. Rather, we are prepared to serve humanity and the nation.
“Write such articles and publish them in newspapers in collaboration with your press and media team. Short video clips can also be posted on social media. Form a proper team for this. With regard to anti-Muslim racism, also explain Islam’s true teachings. I have spoken many times in Germany on this matter and there are various addresses of mine. Use excerpts from those, including verses from the Holy Quran and ahadith, which illustrate what Islam teaches: how Muslims are peace-loving, what teachings we hold concerning women, what Islamic legal rights are, how we view government and how we consider those who are deprived.
“Strive to spread these points as widely as you can; we have come here out of necessity, not because we were over-eager. We arrived believing there would be no racism, that people here would appreciate [human dignity], help one another on humanitarian grounds and uphold that principle. Hence, we came here. We came with the conviction that by living here, we would serve the nation and the country, so there should be no question of racism. Islam teaches us no Arab is superior to a non-Arab and no non-Arab is superior to an Arab – the Holy Prophet Muhammadsa taught precisely this. Allah the Exalted also tells us that all human beings are equal.
“Therefore, present these teachings –Islamic teachings – taken from the Holy Quran and the ahadith of the Holy Prophetsa There are already many of my addresses and literature on this subject. If you make an effort, you will find the relevant points. [...] I have given you plenty of material. You can derive a great deal from it.”
Domestic issues and the limits of patience
A member sought guidance about the << Continued from previous page
extent to which one should remain patient in a marriage or family context, especially if difficulties or injustices appear to intensify and no improvement is observed.
In response, it was explained that Allah the Almighty anticipated situations where patience might be tested, which is why a provision exists for a wife to seek a formal separation if her endurance is exceeded. The matter can be presented to the administrative body [nizam-e-jamaat] and the appropriate reconciliation committees to pursue reform. If these steps do not resolve the issues, individuals are advised to pray earnestly and reflect on whether the circumstances have truly become intolerable.
They were also reminded to keep in mind the potential impact on children, such as the challenges of single parenthood or concerns regarding children who are at an age where marriage arrangements may soon be relevant. It was advised to ‘seek help with patience and Prayer’, in line with Quranic instruction of
[Surah alBaqarah, Ch. 2: V.154] and to continue focusing on the Tarbiyat of children.
Furthermore, it was noted that marital conflicts can arise from either spouse, so all parties should examine their own conduct and strive toward mutual understanding.
Before any significant decision – such as ending a marriage – individuals were advised to pray consistently for forty days to seek divine guidance. While everyone’s threshold of endurance varies, the counsel was to maintain trust in God’s support. Should circumstances remain unchanged despite sincere efforts, it was observed that one could then proceed to act in accordance with the rights provided by Islamic law, which allows a woman to seek separation when necessary.
Marriage, istikharah and rishta refusals
A participant enquired about situations where marriage discussions extend over months, with prospective parties meeting and engaging, only for the proposal to be declined due to an unfavourable istikharah or
various other reasons. She sought guidance on how to navigate such circumstances.
Huzooraa replied:
“Prayers must certainly be offered. In particular, the girl’s side should be given enough time – a month or forty days – to pray and then decide. It is not only the girl’s side that refuses; the boy’s side can also refuse. Both do it. But a decision should be made within forty days, after praying. Meanwhile, there should be no lengthy meetings or extended conversations and friendships. The boy and girl should remain somewhat distant. Let those forty days be purely for prayer. Once they reach a firm decision and the proposal is agreed, they should formalise it.
“However, some complaints also arise about couples who become engaged, then later say, ‘We heard rumours about the girl,’ or the bride’s family says, ‘We heard something about the boy.’ Then they claim, [...] ‘We prayed again and did not feel at ease’ – so they break off after the engagement. This too happens.
“That is why you should clarify everything at the outset. You have committees for counselling, which I set up, involving Lajna as well. You should also hold some camps on such occasions where you explain to the families of the young men and women that they must pray for about thirty or forty days and then decide. If both sides say yes, they can be in contact and the nikah and wedding should proceed without unnecessary delay; otherwise, there is more scope for vices.
“Some people habitually move from one proposal to another. They get engaged, then somebody comes along – there are many who sow discord – and says, ‘Why did you settle here? [...] There was a much better match available: that girl was wonderful, or that boy was excellent. You should have chosen them instead.’ And they then say, ‘No problem, we will break this off.’ They have no regard for the situation, as though it were a mere game of dolls. These are cruel people and Allah the Almighty will hold them to account. May Allah have mercy. Pray as well. That is why a decision must be
made after prayer.”
Excusals during Jamaat elections
A lady enquired about the appropriate approach when someone declines to accept an office during the Lajna elections.
Huzooraa advised:
“[…] This is a lack of proper Tarbiyat and it demands attention from the Tarbiyat Department: teach people that serving the faith is an honour and a blessing from Allah. Instil that spirit in them and once it is embedded, they will no longer decline.
“As for anyone who persists in turning down Allah’s gifts, unwilling to accept them, should we force the position upon them? If they will not take it, leave them be; someone else will emerge and Allah will accomplish His work through that individual.”
Preparing children for the future
A mother enquired about how to prepare children for the future, asking which skills, beyond prayer, should be taught. In response, Huzooraa sought clarification on whether she was referring to the next life or this worldly existence. She then referenced his earlier remarks about a potential world war and its impact on people’s inclination towards faith.
Huzooraa replied:
“In that case, learn your religion yourselves and also teach it to your children. Let them know these events are expected, that they have been foretold long ago –by the Imam of the Age, the Promised Messiahas and also by the Holy Prophetsa Allah the Almighty likewise informs us that these conditions will come. In such circumstances, we must attend to faith. If you acquire knowledge of your religion and establish a connection with Allah, then when such circumstances prevail and calamity visits the world and people are again drawn towards God – since for now we see atheism and worldly pursuits in full swing – you will have to know what message to convey to people.
“Therefore, you must study your faith and nurture your bond with Allah the
Exalted. If you begin raising your children correctly from the outset, you are effectively training the next generation. They will be prepared to guide people in those challenging times and you yourselves will be prepared as well.
“Hence, strive to strengthen your relationship with Allah the Exalted and make every effort to learn your religious teachings – study and learn the commandments of the Holy Quran. By Allah’s grace, if you do so consistently and uphold these teachings firmly, you will remain steadfast and your children will do the same.”
Whom to vote for in the 2025 German federal election
Finally, a member asked about the upcoming German federal election and sought guidance on choosing whom to support.
Huzooraa said that he does not live in Germany, so local voters themselves are best placed to understand the various political options. He mentioned that some populist groups have gained prominence in part due to negative sentiments toward immigrants or certain communities, especially Muslims. Therefore, he advised members to clarify Islam’s true teachings and convey that our aim is to serve the nation and humanity at large.
Huzooraa noted that having set out this explanation, individuals should then evaluate the honesty and suitability of each candidate, regardless of party, in accordance with the Quranic principle of entrusting responsibilities to those who truly deserve them. [Surah an-Nisa’, Ch.4: V.59] He added that this same principle applies in Jamaat elections as well as in worldly elections.
If all candidates seem equally capable, he advised using personal judgement – such as existing connections or any other relevant considerations – to arrive at a final decision.
Conclusion
In the end, Huzooraa presented pen gifts to the amila members and took leave, concluding the mulaqat
(Summary prepared by Al Hakam)
Answers to Everyday Issues
Circumcision ceremony, salat intention, grave structures, Prophets Yahya and Zakariyya
Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa, has given on various occasions in his written correspondence and during MTA programmes is being published officially below for everyone’s benefit.
Is hosting a feast on the occasion of a child’s circumcision permissible in Islam?
A missionary from Bangladesh sent a query to Hazrat Amirul Momineen, Khalifatul Masih Vaa, asking whether it is permissible to invite people for a meal at the time of a child’s circumcision [khitan]. In a letter dated 21 January 2023, Huzoor-e-Anwaraa provided the following guidance on this matter:
“There is no mention in the Holy Quran or in the most authentic collections of Hadith regarding the permissibility or impermissibility of holding a feast on the occasion of a child’s circumcision. However, in some secondary collections of Hadith, there are some reports on whether such a feast is permissible or not. Scholars of Hadith have critically examined their chains of narration and declared these reports weak. For example, Saalimrh relates that ‘Hazrat Abdullah bin ‘Umarra circumcised both me and Nu‘aym and on our behalf, one ram was sacrificed. Hence, we would take pride among the other children that a ram had been slaughtered on our behalf.’ (Imam Bukhari, Al-Adab Al-Mufrad, Bab ad-da‘wati fi l-khitan)
“On the contrary, Hasan al-Basrirh relates that, ‘Hazrat ‘Uthman bin Abi al‘Aasra was invited to a feast on the occasion of a circumcision and he refused to accept that invitation. When asked for the reason, he said, ‘During the blessed life of Allah’s Messengersa, we would neither attend such a feast nor were we invited to it.’’ (Musnad Ahmad bin Hanbal, Musnad al-Shamiyyin, Hadith ‘Uthman bin Abi al-‘Aas)
“According to the four major schools of jurisprudence, apart from the walimah feast, hosting a meal for a circumcision or for other occasions and inviting people to it is considered commendable [mustahabb],
because it entails feeding others. Likewise, it is also mustahabb, not wajib or obligatory to accept such invitations. (Ibn Qudamah, alMughni, Fasl: Idha ‘alima anna fi l-walimati munkaran; Mas’alah: Da‘wat al-khitan)
“There are also accounts of circumcision feasts during the blessed era of the Promised Messiahas. Thus, Hazrat Sahibzada Mirza Bashir Ahmadra writes:
“‘Munshi Zafar Ahmad Sahib Kapurthalvi[ra] narrated to me in writing that, ‘This was before the First Bai‘at [of 1889]. I was in Qadian. There was some wedding or circumcision ceremony in Faizullah Chak, for which the Promised Messiahas was invited along with a few khuddam. Upon their insistence, the Hazrat Sahibas accepted the invitation. About ten or twelve of us accompanied Huzooras to Faizullah Chak. Just as we reached close to the village, we heard the sound of singing and musical instruments, which was taking place at that event. As soon as Huzooras heard this, he turned back. When the people of Faizullah Chak found out, they came and earnestly pleaded with him, but the Huzooras did not accept and returned.’’ (Sirat-ul-Mahdi, Vol. 2, Part 4, Narration 1053, 2008, p. 49)
“Likewise, Hazrat Hafiz Ghulam Rasul Sahib Wazirabadira narrates:
“‘On one occasion, I went to Qadian and mentioned my legal cases. I told [the Promised Messiahas] that opponents had filed false lawsuits against me, swearing false oaths and thereby confiscating my house. Huzooras remarked, ‘Hafiz Sahib, people even ruin their houses by holding ceremonies for their sons’ weddings and circumcisions in them. If your house has gone for the sake of God, then let it go. Allah the Exalted will grant you something better in its place.’’ (Register Riwayat-e-Sahabah, No. 4, p. 113, unpublished)
“Thus, holding a feast on the occasion of a child’s circumcision is neither obligatory
nor has it been prohibited. Hence, if someone, as an expression of their joy and within their means, chooses to feed their friends and relatives and does not transgress any of the bounds laid down by Islamic teachings, then there is no harm. However, no one should consider such feasts to be obligatory, nor turn them into a formal custom or ceremony.”
Are there any prescribed words for the intention (niyyah) for salat?
A lady from Malaysia wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, referring
to an episode of [MTA International’s] Fiqahi Masa’il programme on YouTube regarding the intention [niyyah] for salat
In that episode, it was stated that according to the sunnah of the Holy Prophetsa, there are no specific words of intention to be recited before saying the opening takbir However, on Alislam.org, under the heading “Niyyah or Intention,” the following verse is mentioned along with the instruction to recite it before beginning the prayer:
Photo by Huilin Dai on Unsplash
(Surah al-An‘am, Ch.6: V.80)
She asked for guidance on this apparent contradiction.
In his letter dated 21 January 2023, Huzoor-e-Anwaraa gave the following reply:
“The response given in the said episode of Fiqahi Masa’il about the intention for prayer is correct, in that there are no prescribed words that must be repeated before starting the prayer. The intention [niyyah] for salat is tied to a person’s heart, meaning one should be conscious in one’s heart of which specific prayer is being offered and for which time of the day, etc. Uttering any particular phrase verbally or reciting the Quranic verse “
(Ibid.) specifically as a form of ‘intention’ before commencing the salat is not established by any definitive textual evidence.
“I am also instructing the relevant department to correct this mistake on Alislam.org.”
What is the Islamic ruling on grave construction and elevation?
Someone from Sri Lanka wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, enquiring about the following statement of the Promised Messiahas in Sirr-ul-Khilafah: “His [i.e., Hazrat Abu Bakr’sra] tomb was made flat like the tomb of the Prophetsa.” He asked what “flat” refers to and whether the Holy Prophet’ssa grave was not made in the shape of a mound – what is the wisdom behind this?
In a letter dated 23 January 2023, Huzoor-e-Anwaraa provided the following guidance:
“According to Islamic teachings, burying the deceased in a grave is an excellent means of laying them to rest. Any display of ostentation or extravagance in this regard is discouraged. Nonetheless, there is no harm in reinforcing the sides of a grave or building a room or dome over it under unavoidable circumstances or if there is a necessity to do so. This is evident from the fact that the Holy Prophetsa was buried in Hazrat Aisha’sra chamber, wherein his grave was made. She explained the wisdom behind this arrangement, relating that ‘During his final illness, the Holy Prophetsa said, ‘May Allah keep those Jews and Christians, who turned the graves of their Prophets into places of prostration, away from His mercy.’ Had it not been for this, his grave would have been placed outside the chamber. However, out of fear that it might be taken as a place of prostration, (his grave was placed inside the chamber.)’ (Sahih alBukhari, Kitab al-jana’iz, Bab ma yukrahu min ittikhadhi l-masajidi ‘ala l-qubur)
“Since Islam has instructed that the respect of the body of the deceased should also be upheld, a grave is typically raised slightly above the ground so that it is distinguished from the surrounding land and not desecrated inadvertently. From the earliest days of Islam, graves have been made in two ways: either slightly elevated above the ground and then levelled on top, or raised in the shape of a mound. Hence, Qasim bin Muhammad, a grandson of Hazrat Abu Bakrra, narrates that he once visited Hazrat Aishara and requested to see the graves of Allah’s Messengersa and his two Companions. So, she moved aside the curtain from all three graves for his sake
and he saw that none of those graves were very high, nor were they entirely flat with the ground; rather, they were slightly raised above the surface, covered with red pebbles from the plain. (Sunan Abi Dawud, Kitab aljana’iz, Bab fi taswiyati l-qabr)
“From the books of Hadith and works on history and sirah, we learn that when the Holy Prophetsa and his two Companions were initially laid to rest, their graves were raised slightly above the ground but were level on top. However, during the reign of Walid bin ‘Abd al-Malik, when the structure of Hazrat Aisha’sra chamber became dilapidated and its wall collapsed (Sahih al-Bukhari, Kitab al-jana’iz, Bab ma ja’a fi qabri an-nabiyysa), it was rebuilt and at that time the graves were shaped in the form of a mound. Sufyan bin Dinar al-Tammar reported that he saw the grave of the Holy Prophetsa, which was raised like the hump of a camel. (Ibid.)
“Explaining these narrations, Hazrat Sayyid Zain-ul-Abideen Waliullah Shahra writes:
“‘Walid bin ‘Abd al-Malik wrote to ‘Umar bin ‘Abd al-‘Azizrh, who was then Governor of Medina, instructing him to demolish the old structure that had become dilapidated and to restore the graves. Initially, they were close to ground level and he had them raised. […] The grave Sufyan al-Tammar mentioned seeing was indeed the same grave of the Holy Prophetsa that ‘Umar bin ‘Abd al-‘Azizrh had rebuilt, raising it during the refurbishment of the structure.’
(Tarjumah wa Sharh Sahih al-Bukhari, Vol. 2, p. 774)
“Among the four schools of jurisprudence, the Hanafi, Maliki and Hanbali jurists maintain that the grave should be shaped like a mound, whereas the Shafi‘i school holds that it should not be shaped like a mound but rather raised a hand’s span above the ground.
“Islam strongly disapproves of elevating a grave excessively out of pride or ostentation so as to aggrandise the status of the deceased. Abu’l-Hayyaj al-Asadi narrates that Hazrat ‘Alira once said to him, ‘Shall I not send you on the same mission for which the Holy Prophetsa sent me? Do not leave any idol without destroying it, nor any elevated grave without levelling it.’
(Sahih Muslim, Kitab al-jana’iz, Bab al-‘amri bi taswiyati al-qabr)
“Thus, both level graves [raised slightly above the ground but flat on top] and mound-shaped graves have been in practice in Islam. In both cases, the grave is somewhat higher than ground level. When the Holy Prophetsa was first buried, his grave was slightly elevated and level on top; this is the form the Promised Messiahas was referring to in his statement. Later, it was given a mound shape. As for its current form, only Allah the Exalted knows best.”
Were Prophets Yahya (John the Baptist) and Zakariyya (Zechariah), peace be on them, martyred?
Someone from the UK wrote a query to Hazrat Amirul Momineen, Khalifatul Masih Vaa, about the statements of the Promised Messiahas and Hazrat Musleh-e-Maudra mentioning the martyrdom of Prophet Yahyaas. However, he stated that in Hazrat Khalifatul Masih IV’srh Quran translation
“According to Islamic teachings, burying the deceased in a grave is an excellent means of laying them to rest. Any display of ostentation or extravagance in this regard is discouraged. Nonetheless, there is no harm in reinforcing the sides of a grave or building a room or dome over it under unavoidable circumstances or if there is a necessity to do so.
class, it was mentioned that there is no explicit mention of the martyrdom of Prophet Yahyaas, only of his [natural] demise. He sought guidance on this matter.
In a letter dated 31 January 2023, Huzoor-e-Anwaraa provided the following guidance:
“Just as there is a difference of opinion recorded in the books of history and sirah and among the views of classical scholars regarding the demise of Hazrat Yahya and Hazrat Zachariah, peace be upon them –whether they were murdered or not – so too is there a difference of opinion within the Ahmadiyya Muslim Jamaat on this matter, based on our deduction from the verses of the Holy Quran and the interpretation of ahadith
“In light of the Holy Quran, the ahadith of the Holy Prophetsa, the guidance given by the Promised Messiahas and the statements of Hazrat Musleh-e-Maudra, I hold that any Prophet who is either the first or last of a dispensation – or one regarding whom Allah the Exalted has promised that He would protect him from the people’s reach –cannot be killed. For other prophets, being slain is not in itself dishonourable, nor does it diminish their status, because dying in such a manner is also a form of martyrdom. However, being killed in a state of failure is not befitting of a prophet. Hence, when a prophet has completed his mission, there is no issue whether he passes away naturally or is martyred by someone else, for no one is astonished at the death of one who has succeeded in his task, nor does the enemy derive any pleasure from it.
“Hazrat Yahyaas and Hazrat Zachariahas were neither the first nor the last Prophets of a dispensation, nor is there any recorded divine promise that God would certainly protect them from the hands of their enemies. Thus, our belief is that when these Prophets were martyred, they had undoubtedly already carried out to perfection the responsibilities entrusted to them by Allah the Exalted.
“Many statements of the Promised Messiahas make it abundantly clear that he held the view that Prophets Yahyaas and Zakariyyaas were slain. For instance, while translating verse 88 of Surah al-Baqarah, he states:
“‘Meaning, ‘O Children of Israel! Has it become your habit that whenever a Messenger came to you, you denied some of them and killed others?’’ (Aina-e-Kamalate-Islam, Ruhani Khazain, Vol. 5, p. 34)
“In his Arabic work Hamaamat-ulBushra, he writes:
“‘Dying through being killed is no flaw in [God’s] Prophets, nor does it detract from their status, nor is it dishonourable for them. How many a Prophet was killed in the way of Allah – like Yahyaas and his father! Reflect therefore and seek the path of those rightly guided; do not sit in the company of those who go astray.’ (Hamaamat-ul-Bushra, Ruhani Khazain, Vol. 7, p. 255, footnote)
“In Izala-e-Auham, Huzooras writes:
“‘In the same manner, Prophet Yahyaas also called the Jewish scholars and their elders the brood of vipers and because of their malice and machinations, he had to give up his life.’ (Izala-e-Auham, Part 1, Ruhani Khazain, Vol. 3, p. 110)
“In light of these statements of the Promised Messiahas, Hazrat Muslehe-Maudra also held the same view that Prophet Yahyaas was indeed killed. During his Khilafat, a debate arose on this subject, leading him to deliver three Friday sermons on it, in which he established that Prophet Yahyaas had been martyred and also demonstrated that this was the belief of the Promised Messiahas and his Companions. These sermons were delivered on 26 August, 2 September and 9 September 1938 and can be found in Khutbat-e-Mahmud, Vol. 19, pp. 556-669, for those who wish to study them.
“Regarding the statement of Hazrat Khalifatul Masih IVrh in his Dars-ul-Quran, he did not declare his opinion final but mentioned that more research was needed on this subject.
“I have had research conducted on this matter and the correct position is what I have outlined above. Hazrat Khalifatul Masih IVrh referred to the following saying of the Promised Messiahas in his Malfuzat in support of his own perspective:
“Since crucifixion is prescribed for criminals, it is beneath the dignity of a Prophet that he, too, should be crucified. Hence it was stated in the Torah that whoever is hanged on wood is accursed. Likewise, filthy diseases such as syphilis occur in corrupt people, so even these do not afflict Prophets. Being slain itself is not blameworthy for Prophets, but it is not established that any Prophet was murdered [by the same means used for vile criminals]; a Prophet is not killed by the same method as the wicked are.” (Al Badr, No. 12, Vol. 2, 10 April 1903, p. 90–91; Malfuzat, Vol. 4, 2016, p. 356)
“Here, the Promised Messiahas does not negate the possibility of Prophets being killed. Rather, he negates their being crucified, dying of an accursed disease, or being killed by the same cursed means through which vile criminals are put to death.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam.)
Inferiority complexes and living a double life
Rizwan Khan Missionary, USA
How complexes exist outside of religion
When someone has an inferiority complex, it’s because they’ve accepted someone else’s superiority over them. Superiority and inferiority complex are inseparably linked; they’re two sides of the same coin. People don’t develop an inferiority complex in a void. It’s inherently a reaction – a response to one’s environment.
This is also not an exclusively religious topic; it’s a secular topic and a sociological reality. They are emotional problems caused by unreasonable fears and worries. They manifest in many ways, and religion is just one of them.
These complexes have manifested in significant ways throughout history. For example, a part of the history of colonisation was cultural imperialism. Historically, people could more easily be subjugated and ruled if they could be made to accept an inferiority complex about their culture and identity.
One way of doing that was to take away their language. In the history of the United States and Canada, Native Americans were forbidden from speaking their languages to take away their identity. It was a tool for imposing a culture and identity onto them. They were made to feel that their culture and identity were inferior.
Even today, many people anglicise their names or change them to entirely Western names out of an inferiority complex. One study among Chinese students found that the “adoption of Anglo names was negatively associated with self-esteem.”
When people start to believe that their language and their culture are inferior, they feel embarrassed to be identified by their language. This is a result of low self-esteem and a feeling of inferiority.
Now, this is all unrelated to religion. They are just points of race or culture that are not as important as morals and religious principles. There is no absolute superiority in any race or culture. This is why Islam embraces all cultures that do not oppose its teachings.
However, when someone suffers from an inferiority complex about being an Ahmadi Muslim and lives a double life, it’s even more unfortunate than someone who suffers from a racial or cultural inferiority complex.
Disbelievers and superiority complexes
Why would an Ahmadi Muslim develop an inferiority complex? One reason for this is not having the strength to stand up against the influence of a largely non-Muslim society. If someone believes Ahmadiyyat is true but still lives a double life, it is because he has accepted that feeling of inferiority. He may feel overwhelmed by how outnumbered he is. He wants to fit in.
In the West, Islam and its beliefs and practices are often looked down upon and
even mocked at times. Whether among liberals or conservatives, different Islamic ideals are sometimes seen as going against “Western” values, as backwards and incompatible with the modern world, or inferior.
The prevalent ideologies in most Western societies are described as the ideologies of the “dajjal” by the Holy Prophetsa. When we leave the mosque, we enter a society that looks down on the ideals Islam teaches, a society that believes its ideals are superior.
This is nothing new; it’s a story that has repeated itself throughout the history of the prophets of God. For example, the Holy Quran tells us how the people of Hazrat Noahas said to him, “And we see that none have followed thee but those who, to all outward appearance, are the lowliest of us. And we do not see in you any superiority over us.” (Surah Hud, Ch.11: V.28)
The communities of prophets of God have always been belittled and looked down on by the opponents who outnumbered them. The reason disbelievers did this was the same reason why countries practised cultural imperialism. They would look down on and belittle the believers hoping that they would develop a feeling of inferiority, because then they could more easily subjugate them.
In the past, some prominent Muslims who were weak developed complexes as well. There are many people in the past who unfortunately compromised on their principles out of a need to fit in. For example, the Promised Messiahas said about Sir Syed Ahmad Khan:
“By being influenced by another nation’s dominance and becoming a yes-man, the situation eventually reaches a point where in his final days, he declared even the believers in the Trinity to have achieved salvation. The ultimate result of compromising principles is that one has to become one with those people. This is why the Holy Quran says:
‘And the Jews will by no means be pleased with thee, nor the Christians, unless thou follow their creed.’ [Surah al-Baqarah, Ch.2: V.121]” (Malfuzat [Urdu], 2022, Vol. 6, p. 44)
Why there is no need for an inferiority complex
The second reason why an Ahmadi Muslim may develop an inferiority complex is not having enough knowledge of Islam Ahmadiyyat. Out of ignorance, they accept the superiority complex of those who mock Islam, despite the fact that Islam is superior in every comparison.
Unlike race, moral and ethical ideals can be proven to be superior to the ideals that oppose it. An Ahmadi Muslim is established on truth and reality which is objectively superior. If there were any room for complexes in Islam, then an Ahmadi Muslim would have a superiority complex if anything.
When we look at each point where the ideals of Western culture differ from Islam,
where there is a conflict between an Ahmadi Muslim identity and a Western identity, the principles of Islam are proven objectively superior on each point; the Islamic lifestyle is superior.
For example, some people feel ashamed to tell people they don’t drink alcohol, even though it’s objectively better to not do so. Such people may have never told their classmates or co-workers that they’re Muslim.
Then, when someone offers them a drink at a get-together, they feel hesitant to say “no” because then they would have to explain that they’re Muslim and they don’t drink. They feel pulled towards living a double life.
This is despite the fact that Islam has taught us that the harms of alcohol outweigh any benefits, and experts today have recently accepted this reality. This is not a subjective point like race or culture.
There was a time only a decade ago when scientists were saying that drinking some wine was good for health, and these findings were presented as evidence against Islam’s teachings. However, the World Health Organization has now said that when it comes to alcohol consumption, there is no safe amount that does not affect health.
Thus, there should be no room for an inferiority complex when an Ahmadi Muslim has always been established on superior ideals.
Another example is that some people feel ashamed to tell their non-Ahmadi friends that they do not date and they practise the prescribed Islamic form of marriage. They’re embarrassed that their friends would think that the Islamic concept of marriage is backwards and out of touch with the modern world.
However, the reality is that the Islamic concept of marriage is demonstrably superior. In every society, dating is inseparably linked with the normalisation of premarital sex, which causes the plague-like spread of sexually transmitted infectious diseases. In the United States, the CDC recently said, “The U.S. STI epidemic shows no signs of slowing.”
One in five people in the US has an STI, and almost half of new STIs were among youth aged 15–24. This is the ground reality. This plague-like epidemic of sexually transmitted infectious diseases is unheard of where Islamic arranged marriages are practised.
The Holy Prophetsa said that the Dajjal would appear and there would be along with him water and fire and what the people would see as water that would be fire and that would burn and what would appear as fire that would be water. (Sahih Muslim, Kitab al-fitan wa ashraat al-sa’ah, Bab dhikr al-dajjal wa sifatihi wa ma ma’ahu, Hadith 2935a)
This is what we see happening today. This situation is even worse among those involved in homosexual sex. While anyone who exposes themselves to premarital sex
can get an STI, the CDC says that sexually active gay and bisexual men are at greater risk
Ideals that cannot stand the test of time
How can an Ahmadi have a complex about these issues? It would be one thing if Western ideals led to actual stable homes. It would at least be understandable why someone would think those ideals might be superior and why they could feel inferior.
But we live in a society where the divorce rate is so high that many children are in a house where they’re not being raised by both of their biological parents. That is how fundamentally broken many homes are.
This is a result of the skewed interpretation of the American dream of “freedom.” This is what permissiveness has done to society. Such statistics cannot contend with Islamic teachings. If there were any room for complexes in Islam, then an Ahmadi Muslim could have a superiority complex if anything.
We should zoom out for a moment and think of how history will look back at the absurdities of the unique times we are living through. These passing ideals in our present Western culture are not made to last.
It’s not just the family unit that’s deteriorating. The United States is heading towards a civil war, and the world is heading towards a world war. Now it’s not just warnings from the Khalifaaa, everyone is starting to see it.
This world will soon change, and history will look back on the ideals people believed in during these times. These ideals came as fashions and they’ll go out of fashion. They’ll go away as quickly as they came because they’re not sustainable.
Islam stands the test of time because it is based on unchanging realities, on truth, and on human nature. Prophets of God and their communities faced being outnumbered before as well, but they didn’t capitulate to pressure. When history looks back on us, it will look back on us in the same way history looks back on all communities of prophets of God, as those who stood by their principles against the passing ideals of their time.
Huzooraa said, “No Ahmadi Muslim ever needs to become victim to any form of inferiority complex – because we have reason, logic, evidence and above all the truth on our side.”
Huzooraa said:
“Instead, you should feel pride in your religious beliefs and be confident in the expression of your faith. Certainly, there is no Islamic injunction or restriction that is without reason or logic. Each Islamic teaching is based upon human nature and the means for ensuring societal peace and harmony. […]
“Be ever willing to go against the grain by giving precedence to your religious convictions.”
In the West, and particularly in the United States, it is a part of our culture to be proud of our beliefs. Even people who have clearly wrong beliefs and have no business being proud, take pride in their beliefs. It is considered a quality. So even by the standards of our culture, if someone is ashamed of their beliefs, it is a sign of
Pioneer Missionaries
Urgent telegrams from Damascus and Sumatra and Hazrat Khalifatul Masih II’s prayers for missionaries (1927)
A series looking at pioneer missionaries and devotees of the Ahmadiyya Muslim Jamaat who gave precedence to faith over the world.
Awwab Saad Hayat
Al Hakam Introduction
The early years of the Ahmadiyya Muslim Community’s global missionary efforts were marked by extraordinary challenges. Missionaries sent from Qadian ventured into unfamiliar lands, often facing fierce opposition. Yet, their dedication to spreading the message of Islam Ahmadiyyat remained unwavering.
On 24 December 1927, Hazrat Khalifatul Masih IIra received two urgent telegrams in Qadian – one from Damascus, Syria, and another from Padang, Sumatra (present-day Indonesia). Both telegrams conveyed distressing news about Ahmadi missionaries confronting grave dangers in their respective fields of duty.
In Damascus, Hazrat Maulana Jalal-udDin Shamsra had suffered a brutal attack at the hands of an opponent of Ahmadiyyat, narrowly escaping with his life. Meanwhile, in Padang, Maulvi Rahmat Ali Sahib was preparing for a critical debate against hundreds of ulema determined to halt the progress of Ahmadiyyat in the region.
Upon receiving these reports, Hazrat Khalifatul Masih IIra called upon Ahmadis in Qadian to gather at Masjid Aqsa for special prayers. Standing on the pulpit, he shared details of both incidents, underscoring the sacrifices made by Ahmadi missionaries and the urgent need for divine help in their mission.
What followed was a deeply moving moment of collective supplication – one that exemplified the spiritual bond between the Khalifa and the devoted servants of Islam Ahmadiyyat striving in distant lands.
First telegram
Hazrat Khalifatul Masih IIra announced in Qadian that Ahmadi members were to gather at Masjid Aqsa at 12 o’clock for prayers. Huzoorra arrived at the mosque precisely at 12 and delivered a brief address while standing on the pulpit. He informed Ahmadis that he had received two telegrams from missionaries in different regions.
Since they were of national importance and related, he said he had gathered friends there to share them and pray together. One telegram was from Syria, stating that Maulvi Jalal-ud-Din Sahibra, a missionary in Syria, had been attacked and wounded with a dagger. The details, Huzoorra said, about the nature of his wounds – whether they were minor or severe – were unclear. However, in such cases where the attacker’s intention was murder, it was assumed they would not have held back in trying to inflict serious injury. Huzoorra said that since detailed information had not yet arrived, it was feared the wounds might be severe. Huzoorra added that though it was possible the wounds were not serious, when flames of anger and fury were ignited, there was always the danger of a second attack if the first failed. Huzoorra further said that since we were considered weak, we could not defend against such attacks with force. We had only one resource: to pray to Allah that He protected our missionaries’ lives and kept them safe from enemy attacks.
For some time, the situation in Syria had been deteriorating. Several of those who had become Ahmadi had received death threats.
Maulvi Jalal-ud-Din Sahibra had written about one Ahmadi brother in Damascus, a very sincere Ahmadi, stating that he had been stopped outside the city by three or four men armed with daggers who said, “Either renounce Ahmadiyyat, or we will kill you.” Similarly, he had written about other Ahmadis receiving death threats. Huzoorra said that in last week’s mail, it had been mentioned that the ulema had declared, “If the government does not do anything about the Ahmadis, we should handle them ourselves,” and they had urged the government to take action against Ahmadis, but the government had not intervened. One reason for this was that Syria was currently under French governance, which did not have any personal enmity or hostility toward Ahmadis merely for being Ahmadi.
Maulvi Jalal-ud-Din Sahib’sra previous reports had indicated that the mullahs were planning a murderous attack on him.
Second telegram
Huzoorra further shared that he had received another telegram from Padang in Sumatra. Maulvi Rahmat Ali Sahib had been sent there by Jamaat for preaching. A major debate had been arranged there. Several hundred ulema had gathered from the entire region. By Allah’s grace, the Community had become established there. Several influential and wealthy people had joined. When the mullahs saw the Community growing stronger, they first tried to make the government suspicious of Ahmadis. They accused Ahmadis of being rebels against the government and argued that they shouldn’t be allowed to stay in the country. But the government paid no attention to their claims. Now, they had arranged this major debate. Government officials were also set to
be present during this important debate, and an official report would be prepared.
Huzoorra added that around 300 ulema were expected to gather, and the debate would last for five days. He urged Ahmadis to consider the difficulties of a missionary who was far from the Markaz, in a different country, where neither complete Jamaat literature nor necessary reference books were fully available, and where opponents, when numerous, created disturbances and applied pressure.
Hence, Huzoorra said, our Community’s missionary, Maulvi Rahmat Ali Sahib, was alone there while hundreds of mullahs had gathered, so special prayers should be offered for his success. That region had great potential for the progress of Ahmadiyyat. There were forty million Muslims eager to learn the truth. This was why there had been rapid progress in the region.
Then, Huzoorra said that Ahmadis should pray for both matters: first, that Allah grants healing to Maulvi Jalal-ud-Din Sahibra and protects him in the future; and second, that Allah grants victory to Maulvi Rahmat Ali Sahib in the upcoming debate.
Al Fazl, 3 January 1928, reports that after this, Huzoorra sat facing the qiblah in the mosque’s mihrab, and the entire gathering also faced the qibla. Prayers were then offered, continuing for 15 minutes.
Conclusion
These events reflect the sacrifices Ahmadi missionaries made for the cause of Islam, facing danger with unwavering resolve. Hazrat Khalifatul Masih II’sra call for prayers united the Jamaat, showing how Khilafat remains a source of guidance and strength and reminding us that in times of hardship, our true reliance is on Allah the Almighty.
Lectures in London, impactful address to Maharaj Singh Bahadur in Mauritius, and tabligh in Holland
Hazrat Mufti Muhammad Sadiqra (1872-1957)
London
From London, Maulvi Ghulam Farid Sahib[ra] MA writes:
“The Review of Religions issues for December 1924 and January 1925 have already been published, and the February issue is expected to be received from the printing press soon.
“Maulvi Muhammad Din Sahib[ra] departed for America on 18 January 1925. He delivered a lecture in the city of Harrow, after which I also delivered a lecture in the same hall. The audience numbered over one hundred, which is considered a significant turnout in this country. The lecture was listened to with great attention and had a very positive impact.
“By the time this letter reaches India, or shortly thereafter, I will be delivering a lecture on Islam and the Prophet of Islam on the Isle of Wight. On the same day or around that time, Maulvi Dard Sahib[ra] will travel to Holland to deliver a lecture. Two of his lectures have already been scheduled there, with the possibility of more to be arranged later. The topic of the lecture I delivered in Harrow was How to Attain Peace of Mind.”
Mauritius
From the island of Mauritius, Mr Noor Diya Ahmad Sahib writes that he hosted a social gathering in the honour of Kanwar Maharaj Singh Bahadur MA, CIE, which was attended by nearly 15,000 distinguished guests. Hafiz Sufi Ghulam Muhammad Sahib[ra], on behalf of the Ahmadiyya Jamaat,
Continued from page 8
weakness that our society would not respect.
Huzooraa said, “After accepting the Promised Messiahas, if we still have an inferiority complex or show weakness in giving precedence to our faith over this world, then it is a cause of great concern and a point of embarrassment. Always remember that the word of God will prevail and is without any flaw.”
How to stop living a double life
Now, if someone is living a double life, what practical steps can they take to overcome this? We have to develop pride in our Islamic identity when we’re away from the mosque.
What are some ways of doing this? For example, we can start by making sure to observe prayers on time even if we’re not at home or at the mosque.
Huzooraa said in the United States that families should offer prayers in congregation on their outdoor trips and should not feel any complex about it. They also become a source of tabligh [preaching] by offering a good example to those who are around them. When people see elders and youth
delivered an address in Urdu, which left a profoundly positive impression on all the attendees regarding Islam and Ahmadiyyat.
Holland
From Holland, Miss Bud, who has been named “Hidayat” by Hazrat Khalifatul Masih [IIra], writes:
“By the grace of God, excellent opportunities for the propagation of Islam are emerging here. A society has arranged for Mr Dard’s[ra] lectures, and it is hoped that upon his arrival, further lectures will also be organised.
“As the year 1925 has just begun, I pray that this year brings blessings and victories for you and Islam Ahmadiyyat. Amin
“Here, a monthly journal is published in the Dutch language. I wrote an article on Ahmadiyyat and submitted it to the journal, anxiously wondering whether it would be accepted or not. This is the first time in my life that I have submitted an article for a public journal. I do not consider myself worthy of having my writings published in journals, but since Allah has willed for the spread of Islam in this country, the editor informed me that my article has been accepted. Moreover, he expressed a desire for me to write more articles. Additionally, the phrase Bismillah, which I had inscribed in Arabic at the top of my article, was printed in Arabic script as a special heading at the beginning of my article. This is a positive omen for the propagation of Islam in this country.
“Encouraged by this success, I now intend to submit articles to other newspapers as well. Please pray that Allah grants me
who are dressed like them concentrating in salat, they are moved.
Explaining further, Huzooraa then said:
“Ahmadis should not fall prey to any kind of inferiority complex. It is our claim that we will create a spiritual revolution in the world. Only those can create that revolution who are free of every type of inferiority complex and who first create a spiritual revolution within themselves.” (Friday Sermon 22 June 2012; Khutbat-e-Masroor, Vol. 10, p. 385)
Another way of overcoming complexes is doing tabligh. This can also help an Ahmadi who is struggling to take pride in his identity. Huzooraa said that at a USA Ijtema some Khuddam were hesitant to go out and do flier distribution, but after they went out and experienced it, they gained confidence.
Huzooraa explained one reason for their initial hesitation, “When people hear wrong things attributed to Islam, there are some among the youth who don’t have knowledge about Islam so they develop an inferiority complex.” (Friday Sermon 15 October 2010; Khutbat-e-Masroor, Vol. 8, p. 533)
One can overcome this complex by increasing their knowledge. Huzooraa said elsewhere,
success in this endeavour as well.
“I have received the Al Fazl newspaper, for which I am grateful to you. I was able to find both my name and yours, where you translated my letter. Beyond that, I could not read much. I sincerely wish that a missionary is soon appointed for this country so that I may learn Urdu and Arabic from them.
“I had written to Hazrat Khalifatul Masih[ra], requesting that he suggest an Islamic name for me. The community here is deeply grateful to you for purchasing and sending a book worth 20 rupees from your own pocket, as well as for contributing two pounds via money order for the publication of a brief article in the Dutch language. The two-page article that you wrote has also arrived. This is the very first gift we and my fellow countrymen have received for the propagation of Islam, and for this, the local jamaat is especially appreciative of your generosity and kindness. May Allah reward you abundantly.
“Arrangements for printing Islamic literature will, God willing, be made very soon, and you will be informed in detail. I have also decided to translate The Philosophy [of the Teachings] of Islam, written by the Promised Messiah, peace be upon him, from English into Dutch so that my fellow countrymen may easily read and understand it. There is a strong possibility that an academic society here will publish and distribute it at its own expense.
“I receive letters from Sheikh Abdul Hamid Sahib. He is a kind and righteous person. I would be delighted if I could be of any service to him in this country.
“[…] So it is essential that you read the Holy Quran and its commentaries and you study the Hadith and the books of the Promised Messiahas. By doing so, you will gain knowledge of your faith and it will remove any lingering traces of an inferiority complex […].”
Ultimately, the way to overcome an inferiority complex and to stop living a double life is by developing self-respect and taking pride in following the truth. Huzooraa said,
“Accordingly, no matter what allegations or criticisms are levelled against Islam, you must never feel any embarrassment or complexity over your faith. There is no allegation and no criticism that cannot be refuted.”
Similarly, he stated:
“[…] You should never hold any form of inferiority complex about your religion. Never entertain the thought that your religion is somehow backward or out of touch with the modern world.
“Conversely, the more you take pride in your religion and the more you live your lives according to the teachings of Islam, the more others will respect you and this is how
“Whenever I see a Muslim excelling in any professional or personal endeavour, I feel immense joy. Muslims should strive to surpass others in both religious and worldly excellences.
“I was immensely pleased to read the address that was presented to [the Governor of Punjab, Sir William Malcolm] Hailey (1872-1969) on behalf of our Community. Upon hearing this address, Sir Hailey became convinced that the Ahmadiyya Community does not engage in senseless threats but is, in itself, a formidable force.
“The small number of our Community members is of no concern. Numerical strength holds little significance; true power lies in unity and organisation, which, by the grace of God, our community possesses.
“My heartfelt joy lies in the freedom of every Islamic nation. However, the reckless and futile attempts at achieving independence in countries such as Egypt serve no purpose other than the dissipation of their own strength. The most crucial priority should be to focus on the education and training of the nation so that when independence is attained, the country possesses skilled artisans and competent professionals in every field.
“Muslims cannot progress merely by adopting Western methods, shouting loudly, or engaging in rhetorical praise of one another. This is precisely why neither Turkey nor Russia has derived significant benefits from their independence thus far.
“I was immensely pleased to read your [Hazrat Mufti Muhammad Sadiq’sra] daughter Saeeda’s letter. I have written a response to her and will soon be sending her a few photographs of this country.”
(Translated by Al Hakam from the original Urdu, published in the 26 February 1925 issue of Al Fazl)
your honour and dignity will be established in the world.
“Surely, there is no Islamic teaching that should cause any complexity or apprehension to emerge in your mind. Never worry for a second that others might taunt you or consider you to be a laughing stock because of your religious beliefs. If they mock, let them!
“Some people criticise or deride purdah and hijab while others disparage our way of offering Namaz. Unfortunately, some young Ahmadis, particularly teenagers, develop an inferiority complex or feel humiliated and rejected by such ridicule.
“However, if you are ever mocked for acting upon your religion, you should never take it as a personal humiliation; rather, you should consider it to be a badge of honour and feel pride in the knowledge that you have stayed strong in your faith in the face of adversity.
“Showing patience and keeping your head held high in such circumstances is the true means of establishing your honour and self-respect in the world. We are the fortunate ones, as we have not forgotten our values.”
The True Revolution – Part 16
Establishing an organised system for Islamic revival
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
The Implementation of a Perfect System
As I said, it is because no system can be implemented unless it is supported by a perfect organisational structure where there is no room for refusal. However, our Jama’at has focused largely on refining our beliefs, [the spiritual] efforts of the individual and collecting alms. But individual efforts alone cannot constitute a perfect system for the following reasons:
1. Most people are often unaware of the subtleties of sharia law; therefore, their efforts are not without flaws. They cannot establish the law because they remain uncertain of a number of issues. [If it were left to them] they would establish only ten out of a hundred issues and ignore the remaining ninety.
2. Many of those who are learned in the law are lax in its practice and need to be motivated, encouraged and to a certain extent compelled to act in accordance with it. The Community has to constantly remind them that if they wish to remain part of it, they have to participate in its affairs or distance themselves from it.
3. Those who do not follow the law as a result of their ignorance or negligence adversely affect others. Their actions are often mistakenly understood to be part of the religion. For instance, [one may hold up the example of] a successful merchant who is lax about a certain aspect of his faith and praise him by saying that nobody who has been so prosperous can be unmindful towards their faith. In this way, his wrongdoing is mistaken as part of the religion. It is entirely possible, however, that a person can be a successful trader or a wealthy individual and at the same time be ignorant of their faith. Similarly, a person who is materially underprivileged may be well acquainted with the issues of the sharia law. Thus the conduct of such people often proves harmful for others and their actions are mistaken for the [true form of] religion. Many a time people argue that certain individuals do not follow a certain religious instruction, therefore why should they have to? The imitation of such prominent individuals ruins the faith of many who follow them.
4. Many people are aware of the law and desire to act in accordance with it, but cannot fully do so until a complete system is established because certain parts of the law can only be practised in pairs [or collectively]. If one of them refuses to act on them, the other cannot either. As I mentioned earlier, congregational prayer is observed by at least two people. Even if one of them wishes to offer congregational prayer, without a second person it cannot be
offered. A similar example is that of a person who needs to take a loan. If someone takes a loan from another Muslim and both of them agree on the principle that giving and receiving interest is un-Islamic, they will avoid having to deal with it. If, however, the lender [is not a Muslim] and lends a hundred or two hundred rupees with an interest rate of four annas per hundred rupees, the borrower will be obligated to pay interest on the loan. Again, for instance, consider the laws of inheritance. A father in Punjab may wish to distribute his inheritance amongst his heirs in accordance with Islamic hereditary laws. However, his son might immediately object to it and refuse to allow it. Or his wife may oppose it, wishing for the inheritance to be divided according to local customs [which favour male heirs over female ones]. As a result of this, he is unable to follow the Islamic principle as the law supports the opposing parties. Similarly, many political laws require the establishment of an administrative system; otherwise, they cannot be implemented. Under sharia law, market prices have to be regulated in a specific manner. Without an organised system, how can an individual enact such a law? Therefore, unless there is an organised system that can obligate both parties to act in a certain way, an individual – no matter how wise or willing – cannot enforce these directives alone.
5. Another challenge faced by a new Jama’at is that the companions of the prophet are the only ones who can continue to spread his teachings. If these teachings are not put into practice during their time, then there remains no possible way [in the future], and people might say that if the companions, who were such esteemed individuals, did not establish this system, then why should we?
6. Until a new system is established, the old one will remain. Until the benefits of the new system are shown, people cannot be expected to discard the former. Unless the advantages of the new system are made apparent to them, they will continue to conform to the existing order. Moreover, the danger exists that until a system of administration is fully established, members of the new Jama’at will revert to their old practices. Without the establishment of an administration, the goals of a divine community cannot be fulfilled and the desired revolution cannot be realised.
Our Role in the True Revolution
Thus, since the Promised Messiahas has come to initiate a revolution – to abolish the existing order and establish a new system in its place to such a degree that it can be said that a new heaven and a new earth have been created – the question we must
ask ourselves is: What have we done to help facilitate this? Let us, for a moment, set aside the many criticisms of the Jama’at made by the opponents [of the Community]. Instead, let us all, as Ahmadis, reflect on whether a person coming from outside of India unfamiliar with the distinctions between Ahmadis and non-Ahmadis, would be able to differentiate between the heaven and earth of the two? If they were deaf, would they be able to draw a distinction on account of what they hear, and suppose they were also mute and unable to question people? But if they have eyes to witness and a mind to comprehend, can they look at us and conclude that our heaven and earth are fundamentally different from those of others? Would they return with the impression that some Ahmadis and nonAhmadis observe the prayer and others do not? Would they hold the opinion that there are weak and iniquitous non-Ahmadis as well as weak and iniquitous Ahmadis? If these are the opinions they form, then how can they ever consider the heaven and earth of the Ahmadiyya Community to be something new? We must think about the efforts we have made thus far. Hitherto we have come to understand a few Islamic principles, given alms and made certain individual reforms. But very few substantial differences exist between us and nonAhmadis. Members of our Community are not as susceptible to lying as others and the majority of us are not as negligent towards our prayers as non-Ahmadis. However, there are still members of our Community who are unmindful of worship. We more actively engage in preaching and our members hold a better understanding of the Holy Qur’an. But despite this, our appearance and manner are exactly the same. Can heaven and earth be said to have changed? In fact, our situation is such that we have yet to develop a disdain for the old system. Many of our youth are impressed by Western culture and conform to Western trends and fashions, having foregone Islamic culture and civilisation. Instead of defeating our opponents, supplanting their culture and establishing Islamic civilisation in its place, we are busy liberating our own from [the influence of others]. By the time they return, another ten have left and we have to make further efforts to bring them back [to the Islamic way of life]. We are busy not in bringing an end to the way of life of our opponents, but in preventing our own people from being influenced by it. Thus, we need to focus on our primary objective, which is to change the way of life and culture of the world and establish Islamic culture and Islamic civilisation in its place.
The Role of the Promised Messiahas in the True Revolution
One may argue that I have taken my interpretation of [the true revolution from] many Qur’anic verses and revelations of the Promised Messiahas, but does that mean I understand his revelations and the Holy Qur’an better than he did? If not, then why did the Promised Messiahas not initiate the revolution himself?
The answer to this question is that the seeds of this revolution are clearly contained in the revelations of the Promised Messiahas and he has continually drawn attention to this in his writings. The Promised Messiahas claimed that a new heaven and earth and new [spiritual] beings would be born through him. His many revelations and visions, elucidate this particular aspect of his mission. Therefore, once the process has begun, it is not necessary for [such a magnificent] task to be completed in an instant. In accordance with an injunction of the Holy Qur’an that was also revealed to him, the Promised Messiahas began the piecemeal initiation of this revolution. However, after his demise, we were unable to follow the trajectory of his mission. Perhaps Allah the Exalted desired a break or interval in proceedings. The injunction I have just referred to, is that Allah the Exalted says:
God says that the revolution of the Promised Messiahas would have four periods. Firstly,
(it sends forth its sprout); the period [of the revelation of the teaching] that will establish the principles. This age would be like that of the sprouting of the first shoots of a seed. It would be free from the early troubles that plagued Islam, which Allah the Exalted has referred to as
(decree of Allah is coming)
(Allah came upon their structure). It would be characterised by order and gradual progress. The seed of faith would be sown in people’s hearts and slowly grow into a budding plant. This would be followed by the second age which God Almighty refers to as هٗرْزَا (makes it strong), meaning the plant would become strong and take root. This is a reference to the implementation of religious law. The third age would witness the fulfilment of the prophecy of ظَلٰغْتَسۡا (it becomes thick). The plant [of faith] would grow strong and the mission that had once appeared small and insignificant to others and was established in a small part of the world would spread throughout the whole globe. As more and more people would enter the fold of Ahmadiyyat, its teachings
would spread. The word ظَلٰغْتَسۡا (it becomes thick) alludes to the spread of Ahmadiyyat in the whole world. In the fourth age, the world would witness the establishment of Islamic kingship, as is intimated in the words
(it stands firm on its stem). Those aspects of Islamic law which are dependent on an administrative structure would be implemented and the world would be united by one culture and one civilisation. The words هٖقِوسۡ
(it stands firm on its stem) are similar to the passage of the Holy Qur’an in which Allah the Exalted is said to have settled on His throne. God further says that this civilisation would be so great and magnificent that it would
open the eyes of other nations and cultures and leave them amazed. They would look at what Ahmaddiyyat has cultivated and wonder at its greatness. Something akin to this is mentioned elsewhere in the Holy Qur’an: 2
That is to say, when the Holy Prophetsa established the teachings of Islam, the disbelievers on numerous occasions commented that although he was [God forbid] a liar, he brought with him an excellent teaching. They would secretly long to become Muslims. Thus, when Islamic civilisation would extend throughout the whole world in the form of Ahmadiyyat and Islamic governments would prevail across all regions, the rest of the faiths would acknowledge that it is no longer possible to compete with this. The words,
(He may cause the disbelievers to burn with rage at the sight of them) refer to the staunchest opponents of Islam who would be made despondent by the success of the religion and realise that their opposition could no longer have any effect on it. The first group of people mentioned in this verse are those whose pure nature would still possess traces of [spiritual] life. They would recognise its superiority and express the desire to become part of this system. The second group mentioned in this verse are those strident opponents [of the Jama’at] who would be left despondent at seeing any chance of victory had been taken from them. The first period of the age of the Promised Messiahas was one in which initial seeds [of faith] were sprouting. The second period has now begun so that this task might be fulfilled in the lifetime of those who have seen the light of prophethood in person. If this task is not fulfilled today, it will never be accomplished.
Endnotes:
1. [And their description in the Gospel] is like unto a seed-produce that sends forth its sprout, then makes it strong; it then becomes thick, and stands firm on its stem, delighting the sowers – that He may cause the disbelievers to burn with rage at the sight of them. Allah has promised, unto those of them who believe and do good works, forgiveness and a great reward. (Surah al-Fath, 48:30) [Publishers]
2. Often will the disbelievers wish that they were Muslims. (Surah al-Hijr, 15:3) [Publishers] To be continued...
(Translation by Fazl-e-Umar Foundation, English Section)
18th graduation ceremony of the Humanity First Ahmadiyya Vocational College Liberia
Farrukh Shabbir Lodhi Missionary, Liberia
The Humanity First Ahmadiyya Vocational College in Liberia was established in 2011 and since its inception, more than 3,500 students have graduated. On 22 December 2024, its 18th annual graduation ceremony
was held, presided over by Naveed Ahmad Adil Sahib, Amir and Missionary-In-Charge Liberia. The ceremony commenced with a recitation from the Holy Quran, following welcome comments by Mr Shadrach K. Kpah and an outline of the college’s history by Mr Sampson O Zarkpahand. The principal of the college, Suleman Ahmed
Sahib, then provided a report on the events of the academic year 2023–2024. A total of 534 students graduated in ten programmes during the year, including general and industrial electricity, refrigeration and air-conditioning, catering and pastry, cosmetology, solar installation, tailoring, basic computer skills, advanced computer skills, plumbing and driving. Amir Sahib Jamaat Liberia addressed the graduates following the report and congratulated the students and college administration, urging the graduates to apply their skills and pursue career opportunities diligently. Following this, he presented special gifts and diplomas to the graduating students.
Jamaat Finland presents Finnish Quran translation to officials in Hanko and Raasepori
Basharat ur Rehman
Secretary Tarbiyat, Jamaat-e-Ahmadiyya Finland
Jamaat-e-Ahmadiyya Finland’s delegation, consisting of Missionary-in-Charge, Shahid Mahmood Kahloon Sahib; National President, Ata-ul-Ghalib Sahib; Souman Ahmad Sahib and my humble self, recently met with civic leaders in Hanko and Raasepori to introduce the teachings of Islam and present the Finnish translation of the Holy Quran.
On 20 January 2025, the delegation met with the Mayor of Hanko, Petra Ståhl, to share the teachings of Islam and explained the Jamaat’s mission of promoting peace, justice and compassion globally under the leadership of Hazrat Khalifatul Masih Vaa. The delegation also highlighted their contributions to Finnish society, including initiatives such as city cleanups, blood
donations, foster home visits and public soup stalls. Missionary-in-Charge Finland presented the Finnish translation of the Holy Quran to the Mayor. The delegation then visited the Hanko City Library, where they gifted another copy of the Holy Quran to the librarian. Both the Mayor and the librarian expressed their appreciation, acknowledging the significance of the Holy Quran’s translation in fostering interfaith understanding and cultural exchange.
On 23 January 2025, the delegation met
Beavers Colony Cadets group from Halesowen visits the Baitul Ghafoor
Mosque in Dudley
Arslan Malik
Secretary Ishaat, Jamaat-e-Ahmadiyya Dudley, UK
On 22 January 2025, 30 beavers cadets aged 7-9 visited the Baitul Ghafoor Mosque for an educational and interactive session. The children were introduced to Islam and given a brief insight into the beliefs and
practices of Jamaat-e-Ahmadiyya through a presentation. This was followed by an interactive question and answer session with the missionary, Imran Ahmad Khalid Sahib, where the cadets were encouraged to ask questions about Islamic teachings, practices and values. The children showed great curiosity and enthusiasm. To enhance their understanding, the cadets were given
with the Mayor of Raasepori, Petra Theman and the Head of Integration Services, Karin Ljung-Hägert. The meeting emphasised the Jamaat’s commitment to peace and multicultural harmony, as well as their global and local initiatives to promote unity and understanding. During the meeting, the Missionary-in-Charge Finland presented the Mayor with the Finnish translation of the Holy Quran, which was warmly received. The Mayor commended the Jamaat’s efforts to foster peace and harmony within society. Earlier that day, the delegation visited the Raasepori City Library, where they met with the director of the library, Heidi Enberg, and donated a copy of the Finnish translation of the Holy Quran. The director expressed her gratitude and promised to host an exhibition featuring various Quran translations, furthering interfaith dialogue and cultural understanding.
a live demonstration of how Muslims perform their daily prayers, showcasing the movements and recitations involved. The highlight for many was receiving their names written in Arabic calligraphy. The event brought together 50 attendees, including parents.
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
24 January 2025
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Expeditions from the time of the Holy Prophetsa are being discussed. In this context, the first expedition I am going to mention today is the Expedition of Kurz bin Jabir. This expedition took place in Shawwal in the sixth year after Hijra, heading towards the people of ‘Uraniyyin. (Al-Tabaqat AlKubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 71)
Some believe that this was the Expedition of Sa’eed bin Zaid. However, the majority have said that this was the Expedition of Kurz bin Jabir. One tradition states that this was the Expedition of Jarir bin ‘Abdullah. However, this tradition has been rebutted as well. Jarir bin ‘Abdullah accepted Islam four years after this expedition. (Al-Sirah Al-Halabiyyah, Vol. 3, Dar Al-Kotob AlIlmiyah, Beirut, p. 260)
The cause of this expedition was that some individuals came to the Holy Prophetsa. In Bukhari, under the Book of Jihad and the Book of Diyat [blood money], it is related by Hazrat Anasra that these eight individuals belonged to the tribes of ‘Ukl and ‘Urainah. According to Ibn Jarir and Abu ‘Awana, four belonged to ‘Urainah and three belonged to ‘Ukl, whereas the eighth did not belong to either of the tribes; his family background is unknown. They came to the Holy Prophetsa and conversed about Islam. In another narration, it is recorded that they accepted Islam and were all ill at the time. Abu ‘Awana has related that they were very weak, rather yellow in complexion and that their stomachs had become expanded. They said, “O Messengersa of Allah! Grant us protection and give us food.” As such, they were accommodated in an enclosure of Masjid Nawabi. When they recovered, the climate of Medina did not suit their body. That is, they recovered from their ailments and fatigue due to their thirst and hunger. However, in general terms, the climate of Medina did not suit them. According to Ibn Ishaq, they did not find the climate [of Medina] to be suitable and became weak. Although they recovered from one aspect, since their weakness was related to hunger, they fell ill due to other ailments. In any case, in one tradition it is stated that at that time, an illness broke out in Medina, known as Birsam. Birsam is an illness, which affects the brain and causes swelling on the head and the chest. They said, “This disease has already reached here and the climate of Medina does not suit us. We are livestock owners, not farmers. Kindly provide us with milk.” Upon this, the Holy Prophetsa said that he did not have anything else. However, they could go to the she-camels and thus he sent them to the pasture. In one narration, it is
recorded that the Holy Prophetsa sent them to [the pasture of] Faifa-ul-Khabar. Faifaul-Khabar is a barren area near Medina.
In any case, from this narration, it appears that they did not stay long in Medina, but left rather quickly and their health improved after drinking the milk of the she-camels. In another narration, it is recorded that the Holy Prophetsa permitted them to go to the camels that had been allocated for charity so that they may drink their milk. As such, they went to these camels and drank their milk. When they recovered and their bodies returned to their normal state and their stomachs reduced in size, they reverted from Islam and drove those she-camels away. On one hand, we have the kind treatment of the Holy Prophetsa and on the other side, we have their behaviour of recovering and then being deceitful. It is related that the freed slave of the Holy Prophetsa, Yassar, and some of his comrades found them. This group of individuals had driven these she-camels away after reverting [from Islam] and took these camels with them. In any case, the Muslims challenged them and they fought them head-on. The [disbelievers] also fought them back. They severed the hands and feet of Yassar and pierced thorns into his tongue and eyes until he died. These people who had come and stolen the she-camels, they fought the Muslim keepers as well and killed them. They then turned to the shepherd and first killed Yassar and then killed the other shepherds as well. One individual came to the Holy Prophetsa and said, “They have killed my comrades!” One of them survived. He came to the Holy Prophetsa and said that they had taken the she-camels.
It is narrated by Muhammad bin Umar that a woman from the Banu Amr bin Awf, riding her donkey, came to a certain place and passed by Yassar, who was lying under a tree. When she passed by him, he had already passed away. She returned to her people and informed them about the incident. Thus, her people also came, and they carried Yassar’s body and brought him towards Quba.
There is a narration in Sahih Muslim, that some young men from the Ansar were present with the Holy Prophetsa, and he sent them. In one narration, it is mentioned that the Holy Prophetsa sent twenty horsemen to follow their tracks, meaning that after they had left and the news reached him, he sent people behind them to apprehend them.
Some of their names have also been recorded, including Salma bin Akwa’, Abu Ruham, Abu Dharr Ghiffari, Buraida bin Husaib, Rafi bin Maqees, his brother Jundub,
Bilal bin Harith, Abdullah bin Amr bin Awf Muzani, Juwal bin Suraqa Salbi, and Suwaid bin Sakhr Juhni. All of these individuals were from among the Muhajireen, and the Holy Prophetsa appointed Kurzan bin Jabir Fihri as their leader.
The Holy Prophetsa sent them to pursue the enemy and also sent a tracker with them to follow their footprints. The Holy Prophetsa prayed against the enemies, saying: “O Allah, cause them hindrance in their path and make it even restricted for them than the hide of a camel,” meaning that they should not be able to travel further. Allah the Almighty caused them to lose their way, and they were caught the same day. When the day rose, they were brought before the Holy Prophetsa. These 20 individuals captured them and brought them to him.
In one narration, it is mentioned that Kurz bin Jabir and his companions searched for them until nightfall; thus, they spent the night in Harra. Then morning came, but they did not know where the enemy had gone. Suddenly, they saw a woman carrying shoulder meat of a camel. They captured her and asked, “What is this?” The woman replied, “I passed by a people who had slaughtered a camel, and they gave me this shoulder. They are in this wilderness.” They also gave her a piece of meat from the upper part of the leg, i.e., the thigh. She said, “When you see them, you will notice smoke.” Smoke will be rising from where they are seated.
The Companions departed and reached the group after they had finished eating. The Companions asked for their surrender. All of them were captured, and not one of them escaped. The Companions tied them up, placed them on their horses behind them, and brought them to Medina. The Holy Prophetsa was at a place called Righaba; this was adjacent to Jurf, which is located three miles from Medina.
Nonetheless, they took the captured men to the Holy Prophetsa. Hazrat Anasra narrates that he, along with some boys, followed them until they reached the Holy Prophetsa at a place where water flowed in the valley of Righaba. Thus, the Holy Prophetsa then ordered that iron rods be brought. They were heated. The Holy Prophetsa passed these heated rods over their eyes because they had inflicted the same cruelty upon the Muslim shepherds. According to one narration, when they were brought before the Holy Prophetsa, he ordered that one of their hands and the opposite foot be cut off, and their eyes be cauterised with the heated rods. They were left in the scorching sun until they perished.
Another narration mentions that heated rods were passed over their eyes, and they were left in the sun. They would ask for water, but they were not given any. Hazrat Anasra states that “I saw one of them licking the ground with his tongue due to extreme thirst, and also due to the heat so that he could be cooled, until they all died. Their wounds were not treated to stop the bleeding, nor were they given any medical treatment.
Abu Qilaba narrates that these were the individuals who committed murder, theft, and apostatised after accepting Islam, and they waged war against Allah and His Messengersa. Ibn Sireen mentions that this incident of the ‘Uraniyyin occurred before the revelation of the ruling regarding Islamic punishments. This entire incident took place in this manner. It appears on the surface as if the Muslims committed great cruelty. However, the Islamic injunctions were revealed later, which clarified the prescribed rulings about punishment. Allah the Almighty revealed the verse:
“The recompense of those who wage war against Allah and His Messenger and strive to create disorder in the land is only this that they be slain, or crucified, or their hands and their feet be cut off on alternate sides, or they be expelled from the land. That is a disgrace for them in this world, and for them in the Hereafter is a great punishment.” (Surah al-Ma’idah, 5:34)
After this verse, the Holy Prophetsa did not cauterise anyone’s eyes, nor did he cut anyone’s tongues, nor gave a severer punishment than cutting off their arms and legs. And after this, he forbade mutilation to whatever army he would send. And after this, the Holy Prophetsa encouraged charity, and forbade mutilation. Muhammad bin Umar, Waqidi, and Ibn Sa’d narrate that they had stolen fifteen camels from the fields. (Subul Al-Huda Wa Al-Rishad, Vol. 6, p. 122, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 115-117; Sahih Muslim, Kitab-ul-Qasama wa Al-Muharabin, Hadith: 3150, Vol. 9, Noor Foundation, p. 13; Mu’jam-ul-Buldan, Dr Ghulam Jilani Barq, p. 263; Furhang-eSirat, Zawar Academy, p. 87)
Nonetheless, this was the manner in which treated the Muslims, so the punishment given to them was equivalent to their actions. However, afterwards, in accordance with the Islamic law, such treatment was never repeated.
Though this is the answer [to the allegation], but a detailed response, and to some of the allegations of some of the critics who question why such a cruel punishment was given. Hazrat Mirza Bashir Ahmad Sahibra has given an excellent answer to this in Sirat Khatam-un-Nabiyyeen. He writes:
“These were very threatening days for the Muslims, because the whole land was ablaze with the fire of animosity, inflamed by the Quraish and the Jews. Moreover, according to their new policy, they had decided that instead of systematically attacking Medina, it should be harmed by secret methods. Furthermore, since deceit and treachery were inherent in the uncivilised tribes of Arabia, they were adamant in hurting the Muslims by any means possible. As such, the incident we are about to mention is but a link in this very nefarious chain of events, which came to an end in a terrible manner. The details are that in Shawwal 6 AH., a few men which were eight in number, from the tribes of ‘Ukl and ‘Urainah, came to Medina, and after expressing their love and affection towards Islam became Muslim. After a stay of some time, the climate of Medina affected their spleens and they suffered from a stomach virus. Using this as an excuse, they presented themselves before the Holy Prophetsa. They presented their illness and said, ‘O Messengersa of Allah! We are Bedouin people and have spent our time living with animals. We are not accustomed to the city life and therefore, we have fallen ill.’ The Holy Prophetsa responded, ‘If you feel ill in Medina, then go out of Medina and stay in the inhabitation of our cattle (He fulfilled the duty of hospitality and treated them with kindness.) and drink the milk of camels, etc., You shall become well (by living there).’ In another narration, it is recorded that they themselves requested, “O Messengersa of Allah! If you permit us we would like to go outside of Medina where your cattle are situated,” and the Holy Prophetsa permitted them to do so. In any case, they sought permission of the Holy Prophetsa and went to live in the pasture, which was inhabited by the camels of the Muslims.
“When these wretched people had set up camp and fully ascertained the state of affairs, and had recovered their health after living in the open climate and drinking the milk of camels, they suddenly attacked the shepherds of these camels one day and killed them. Moreover, in doing so, they were so cruel that first they slaughtered them like animals, and when there was still some life left in them, they pierced their tongues with sharp desert thorns so that when they made a sound or tossed and turned in the agony of thirst, these thorns would add to their suffering. Then, these barbarians did not suffice at this, but took hot iron rods and rubbed them into the eyes of the halfdead Muslims. In this manner, the innocent Muslims died tossing and turning in an open field. Among them was a personal servant of the Holy Prophetsa named Yassar, who was appointed to graze the camels of the Holy Prophetsa
“When these savages had killed the Muslims in this barbaric manner, they gathered all the camels and took them away. These events were reported to the Holy Prophetsa by a shepherd who happened to escape to safety. The Holy Prophetsa immediately prepared a party of twenty
Companions and sent them in pursuit. Although these people had already covered some ground, by God’s grace, the Muslims swiftly pursued them and managed to capture them. The Muslims tied them in ropes and brought them back. Until that time, no injunctions had been revealed to the Holy Prophetsa as to what should be done with an individual who commits such actions. Therefore, as per his old practice that until a new injunction was revealed in Islam, the way of the people of the book was followed according to Mosaic law, the Holy Prophetsa ordered that just as these cruel people had treated the Muslim shepherds, they too should be treated in retribution and in equal retaliation. (This was the teaching of Mosesas and this was acted upon until a new injunction was revealed.) In any case, this was done to serve as a lesson to others. Thus, almost in the same manner, these people were lowered into the pit of death in an open field outside Medina. However, God had decreed a different law for Islam, and so from thereon, even in a state of retribution and equal retaliation, the punishment of mutilation was forbidden. In other words, it was prohibited that the body of a criminal be disfigured in any way, or for body parts to be cut into pieces in a manner of retribution, etc.”
Hazrat Mirza Bashir Ahmad Sahibra further writes about this incident:
“We need not write extensively on this account, because the cruelty was instigated by the infidels towards the Muslims in this savage and barbaric manner without any just cause, purely out of animosity for Islam. Furthermore, whatever was done to them in punishment, was merely in retribution and equitable retaliation. Moreover, it was done in such a state when the entire land was ablaze with a fire of enmity towards Islam. Then, this decision was also in accordance with the Mosaic Law but even then, Islam did not uphold this law, and prohibited such a course of action in the future. In such circumstances, no reasonable individual can raise an objection. On this occasion, it should also be remembered that these men had come to Medina with evil intentions in the first place. Furthermore, they were most probably trained by their tribe to live among the Muslims and injure them. Additionally, it is very plausible that they harboured an evil intention against the Holy Prophetsa himself, but when they could find no opportunity in Medina, they proposed an undertaking outside the city. Their evil intention can also be gauged by the fact that the manner in which they dealt with the Muslim shepherds was not merely one of thieves and bandits, rather, it was an act of utter revenge. If they had initially become Muslims pureheartedly and later on, after seeing the camels, their intentions had changed for the worse, then in such a case, what should have happened is that they should have taken these camels and ran off. If a shepherd had happened to become a hindrance, then at most, they should have killed him and left. However, the manner in which they killed the Muslim shepherd, and put their own selves in danger by prolonging this act of butchery and torturing the Muslims, evidently shows that this action was not the outcome of coincidental greed. Quite the contrary, it clearly possessed the character of animosity and was the result of heartfelt malice and long-standing rancour. In return
for this ruthless action, whatever the Holy Prophetsa did was merely in retribution and equitable retaliation, according to the Mosaic Law, which existed prior to the revelation of Islamic teachings. However, shortly thereafter, Islamic injunctions were revealed and such punishment was declared unlawful, even as an act of retribution. As such, the words of Bukhari are as follows:
“‘After this instance, the Holy Prophetsa emphasised magnanimity and generosity, and prohibited mutilating the body of enemies in all circumstances.’
“Various Western research scholars, including Muir, have objected (as per their habit) that the manner in which these murderous pillagers were killed was cruel and barbaric. However, if all the facts are analysed in this case, the mantle of Islam remains absolutely untarnished. Actually, this was not the decision of Islam but of Mosesas, the Law of whom the Christian Messiah did not abrogate but upheld. Perhaps our opponents have the saying of the Christian Messiah in mind:
“‘If someone strikes you on the right cheek, turn to him the other also. And if someone wants to take your tunic, let him have your cloak as well. And if someone forces you to go one mile, go with him two miles.’
“If so, then verily, our opposition has the right to raise this allegation, but the question is, whether any reasonable individual considers this teaching at all practical. Furthermore, in the last 1,950 years, has any Christian man, woman, Christian community or government acted upon this teaching? Undoubtedly, this teaching is a wonderful one to stand up at the pulpit and exhort in sermons. However, in practical life, this teaching holds no weight whatsoever, nor can a rational individual be prepared to act upon it. Therefore, in such a case, to place these kinds of emotional models before oneself and make the Muslims the target of an allegation is but to furnish proof of one’s own ignorance. Of course, look at the Law of Mosesas, who, unlike Jesusas was a lawmaker and who understood the essence of the law. Alternatively, examine the practical conduct of the Christians and not just their claims. The truth shall become evident that pragmatically, no religion can compare with Islam because it does as it claims. It does not have double standards and its claims and actions are both so elevated, that no reasonable and unprejudiced individual can object to it. Quite the contrary, one is inclined to praise Islam, fFor like the Mosaic Law, it does not enjoin revenge in all circumstances and to wage the axe of retribution indiscriminately. Neither does it teach that punishment should never be administered, nor that when a criminal commits a crime, he should be supported and strengthened in his purpose (by not punishing him) in accordance with Christian Law. Instead, Islam forsakes these two extremes and presents a moderate teaching that is the basis of true peace in the world, which is:
be the like thereof and should be of equal intensity. However, if the circumstances are such that a probability of reformation exists by forgiveness or lenience, then forgiveness and lenience are the better course of action. Such an individual shall be deserving of a handsome reward from Allah.’ “This is the teaching that Islam has presented in this regard and no reasonable individual can deny that this is an unrivalled teaching, that has taken into consideration all aspects of human need. Furthermore, even in the case of punishment, it has set the restriction that appropriate bounds should not be exceeded and it has outrightly condemned the barbaric acts of mutilation, etc. In comparison to this, despite the ‘exemplary teaching’ of Jesus Christas, the actual behaviour that Christians have shown towards their enemies and the atrocities which they have committed during wars, are an open page in history, the repetition of which is not required here.” (Sirat Khatamun-Nabiyyeen, pp. 744-747)
I shall now mention another expedition, which is called the Expedition of Dhi Qard. There are differing opinions among historians and scholars of Hadith in relation to when it took place. Scholars of hadith are of the opinion it took place after the Treaty of Hudaibiyah and before the Battle of Khaybar, between Dhu al-Qa’dah 6 AH and Muharram 7 AH. This is what the scholars of Hadith have settled on, whereas historians believe it happened after the Expedition of Lihyan, i.e., the expedition that took place in Jumada al-Ula 6 AH.
According to Imam Bukhari and Imam Muslim, the Expedition of Dhi Qard took place three days before the Battle of Khaybar. Furthermore, they mentioned that it took place after the Treaty of Hudaibiyah and before the Battle of Khaybar. Allamah Ibn Hajr al-Asqalani has written that the narration of Iyas bin Salamah, which Imam Ahmad and Imam Muslim have related, supports the fact that this expedition took place three days before the Battle of Khaybar. In the narration, Hazrat Salamah bin Akwa’ra has mentioned the Treaty of Hudaibiyah first, then the incident of Dhi Qard. In the end, he mentioned that they returned to Medina thereafter, and remained in Medina for three days before departing towards Khaybar.
Conversely, the historians Allamah Ibn Ishaq and Ibn Sa’d have stated that the Expedition of Dhi Qard took place in 6 AH, prior to the Treaty of Hudaibiyah. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 106; Sirah Al-Nabwaiyyah, Ibn Kathir, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 365 and 375; Sharah Zurqani al-Mawahib al-Ladunniyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 109) Hazrat Mirza Bashir Ahmad Sahibra has not written extensive details about this; however, where he wrote the headings in the latter part of his book, he mentioned that the Expedition of Dhi Qard took place before the Battle of Khaybar, in Muharram 7 AH. (Sirat Khatam-un-Nabiyyeen, p. 837)
“‘The punishment of an injury should
The Expedition of Dhi Qard is also known as the Expedition of Ghabah because the she-camels of the Holy Prophetsa would graze there. Ghabah was a field four miles from Medina in the direction of Syria, behind the Uhud Mountain. It is called the Expedition of Dhi Qard because the Holy Prophetsa pursued Uyainah bin Hisn
until Dhi Qard, after he had attacked and stolen the Holy Prophet’ssa she-camels. Dhi Qarad is a spring approximately 12 miles from Medina. (Sharah Zurqani al-Mawahib al-Ladunniyyah, Vol. 3, Dar Al-Kotob AlIlmiyah, Beirut, p. 109; Furhang-e-Sirat, Zawar Academy, pp. 56 and 217)
The details of this are as follows:
The Holy Prophetsa had 20 she-camels and some other camels which would graze in the fields of Baida, in the direction of Khaybar from Medina, and from Baida to the opposite mountain. A year of drought struck that place, and so they were brought towards Ghabah. A shepherd would go every day after Maghrib to milk them and bring the milk back to the Holy Prophetsa (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 95; Sirat Encyclopaedia, Vol. 7, Dar-ul-Islam, Riyadh, p. 463)
Uyainah bin Hisn Fazari, along with 40 riders of the Ghatafan tribe, attacked them and stole the camels.
According to one narration, their leader was Uyainah’s son, Abdur Rahman, whilst Uyainah was present in a location further back to support them. During the attack, the enemies killed the son of Abu Dharr, who was the shepherd of the camels, and they took Abu Dharr’s wife, Laila, as a captive. Even though the wife of Abu Dharr’s son was also there, she managed to save herself from the enemy. (Sharah Zurqani al-Mawahib al-Ladunniyyah, Vol. 3, Dar Al-Kotob AlIlmiyah, Beirut, pp. 111-112; Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob AlIlmiyah, Beirut, p. 95)
Who was Uyainah bin Hisn? It is recorded in relation to him that he was the chieftain of the Banu Fazarah tribe on the occasion of the Battle of the Confederates. During the Battle of the Confederates, when three battalions of the enemy joined with the Banu Quraizah with the intention of launching a fierce attack on Medina, Uyainah was the commander of one of those battalions. (Hazrat Syedna Abu Bakr Siddiqra, Muhammad Husain Haikal, Book Corner Showroom, p. 139)
After the Conquest of Mecca, Uyainah bin Hisn accepted Islam.
According to one narration, Uyainah accepted Islam prior to the Conquest of Mecca and even participated in it. He also participated in the Battles of Hunain and Ta’if. The Holy Prophetsa sent him along with 50 riders to punish the Banu Tamim tribe. There were no Muhajir or Ansar Companions with him. The cause for this expedition was that the Banu Tamim tribe prevented the alms collector of the Holy Prophetsa from taking the alms. Then, in the era of Hazrat Abu Bakr Siddiqra, Uyainah also fell prey to the sedition of apostasy, and he joined with Tulaihah when he claimed prophethood. At first he became a Muslim, but then became an apostate and pledged allegiance to Tulaihah. He was later taken captive to Hazrat Abu Bakr Siddiqra, and he granted him a favour and released him. He therefore re-accepted Islam. (AlSirah Al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 376; Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 4, Dar-ul-Kutub Al-Ilmiyyah, Beirut, p. 639; Zia-un-Nabi, Vol. 4, Zia-ul-Quran Publications Lahore, pp. 566-567)
His standard of faith wavered here and there.
It is mentioned in a narration that the Holy Prophetsa refrained Hazrat Abu Dharr Ghaffarira from going to Ghabah, but despite the warning of the Holy Prophetsa, Hazrat Abu Dharr Ghaffarira went to Ghabah anyway. The details of this are recorded that prior to Uyainah’s attack, Hazrat Abu Dharrra sought permission from the Holy Prophetsa to go to the grazing grounds of his she-camels. The Holy Prophetsa replied, “I fear for you lest the enemy attacks you from that direction, for we are not secure from Uyainah and his allies, and this place is also in that direction.” Hazrat Abu Dharrra insisted, but the Holy Prophetsa said, “I fear that they may kill your son and take your wife as a captive, and you will return with nothing but a staff in your hand.” Hazrat Abu Dharrra states, “How peculiar is my case that the Holy Prophetsa was stating that he feared for me and I was insisting. And by God, it transpired exactly as the Holy Prophetsa had stated. I was home when the she-camels of the Holy Prophetsa had already been brought back to the grazing field. They had been provided to drink (i.e., they were given water and food, etc.), and they had been milked. Then we went to sleep, and during the night, Uyainah attacked us with 40 riders. They stopped and called out. So my son went out, and they killed him.”
(Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 95)
In relation to this, there is mention of Salamah bin Akwa’ going out in pursuit of the enemy.
It is mentioned in Sahih al-Bukhari that Salamah bin Akwa’ narrates:
“Once, I departed before the first Adhan of the Fajr Prayer. The she-camels of Allah’s Messengersa used to graze at a place called Dhi Qard. (A servant of the Holy Prophetsa named Rabah was also with Hazrat Salamahra He continues) A servant of Abdur-Rahman bin Auf met me and said, ‘The she-camels of Allah’s Messengersa had been taken away by force.’ I asked, ‘Who had taken them?’ He replied, ‘The people of Ghatafan.’ (Hazrat Salamahra then said) I made three loud cries [to the people of Medina], saying, ‘O Sabahah!’ (These are words expressed at a time of danger. He continues) I made the people of Medina hear me. (He cried out loud so that they would reach there. His voice was very loud. He then sent Rabah to inform the Holy Prophetsa and then says) Then, I rushed onward and caught up with the thieves while they were watering the camels. I started throwing arrows at them as I was a good archer and I was saying, ‘I am the son of al-Akwa’, and today the wicked people will perish.’ (He went out alone to confront them.) I kept on saying that. When I would be in the trees, I would shoot arrows at them, and when narrow valleys came, I would climb the mountain and throw rocks at them, until I was able to retrieve all of the she-camels from them.”
In Sahih Muslim, the following words are recorded, “I would pursue them in this manner until there was no she-camel of the Holy Prophetsa which I left behind. I also took 30 sheets of cloth from them, which they dropped to lighten their loads whilst fleeing.
I would place a rock upon whatever they discarded so that the Holy Prophetsa and his Companions could identify [the trail]. I continued to pursue them and kept shooting arrows at them. He engaged with
them single-handedly.” (Sahih Bukhari, Kitab-ul-Maghazi, Hadith 4194; Sahih Muslim, Kitab-ul-Maghazi, Hadith 3358, Vol. 9, Noor Foundation, pp. 227-228 and 233 [footnote]; Subul Al-Huda Wa AlRishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 96-97; Ghazwat Wa Siraya, Allamah Muhammad Azhar Fareed Shah, Fareediyah Publishers Sahiwal, pp. 305-306)
According to historical accounts and at the commentaries of other narrations of Hadith, it is stated that not all the camels were retrieved; some camels were successfully taken away by the enemy. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 107)
On the other hand, when the news of this incident reached the Holy Prophetsa, an announcement was made in Medina, declaring a time of danger. A call was raised:
Meaning, “O horsemen of Allah, ride forth”. Immediately, horsemen began gathering around the Holy Prophetsa. Hazrat Miqdadra was the first to arrive, followed by Hazrat ‘Abad bin Bishrra, Sa’d bin Zaid, Usaid bin Hudair, Okashah, Muhriz bin Nazla, Abu Qatadah, and Abu Ayyash.
The Holy Prophetsa appointed Hazrat Sa’d bin Zaidra as the commander and instructed, “Go forth in pursuit of the enemy, I will join you with the others.” The Holy Prophetsa told him to proceed and that he would join him afterwards. The Holy Prophetsa then proceeded with a contingent of five hundred Companions – though some narrations mention the number as seven hundred. He appointed Hazrat Ibn Umm Maktumra as his deputy in Medina and left Hazrat Sa’d bin ‘Ubadahra with three hundred Companions to protect the city. The Holy Prophetsa tied a flag to the spear of Hazrat Miqdad bin Aswadra. (Sharah Zurqani al-Mawahib al-Ladunniyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 113; Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 96-97)
An incident from this campaign is mentioned as follows: Ibn Ishaq narrates that the Holy Prophetsa said, “O Abu Ayyash, why don’t you give your horse to someone who is a better rider than you so that they may pursue the enemy?” Hazrat Abu Ayyashra replied, “O Messengersa of Allah, I am the best rider.” He says, “After saying this, I spurred my horse forward but it threw me to the ground after just fifty yards. I was astonished that the Holy Prophetsa had been saying that I should give the horse to a more experienced rider, while I said that I was the most experienced rider.” Then the Holy Prophetsa gave his horse to Hazrat Mu‘adh bin Ma‘isra. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 97-98)
Hazrat Salamahra, who was in pursuit of the enemy, narrates that as the day progressed, the leader of the enemy, ‘Uyainah, arrived to assist his men. This shows that ‘Uyainah was present there himself and was in a narrow mountain pass. He says, “I climbed a hill, and ‘Uyainah asked his companions, ‘Who is this?’ They replied, ‘This is the one who has been chasing us since morning, shooting arrows at us, and reclaiming the stolen animals. He has taken all of our belongings.’
“‘Uyainah remarked, ‘If he was not certain that others were following him, he
would have left you alone by now.’ He was intelligent and told them that another army was on its way. He said to his companions, ‘A few of you should go to him.’ Hence four of them came to me and climbed the hill. I asked them if they knew me, to which they asked, ‘who are you?’ I replied, ‘I am Ibn Akwa‘. By the One who honoured the Holy Prophetsa, none of you can capture me, and if I pursue anyone, they cannot escape me.’
“One of them said, ‘Indeed, I also feel the same way,’ and they retreated out of fear.” This is a narration from Sahih al-Bukhari. (Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith 4194; Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 96)
Hazrat Salamahra further narrates, “I remained there until I saw the horsemen dispatched by the Holy Prophetsa prior to his own departure, emerging from among the trees. Leading them was Muhriz bin Nazla, followed by Akhram Asadi, then Abu Qatadah Ansari, and finally Miqdad bin Aswad.
“I took hold of the reins on Akhram’s horse, saying, ‘O Akhram, beware of them, lest they kill you (he should not go forth but should wait) until the Holy Prophetsa and his Companions arrive.’ He replied, ‘O Salamah, if you believe in Allah and the Last Day, and you know that Paradise is true and Hell is true, then do not come between me and martyrdom.’ He spoke with great courage. Upon this he let him go.
“Akhram and ‘Abdur Rahman bin ‘Uyainah then came face to face. He injured both ‘Abdur Rahman and his horse but ultimately Abdur Rahman struck him with a spear and martyred him. ‘Abdur Rahman then took Akhram’s horse and fled. Another narration states that Hazrat Akhramra was martyred by Aubar, who was accompanied by his son on the same camel. Hazrat Okashahra killed both of them with a single attack of his spear.
“Yet another account attributes Hazrat Akhram’sra martyrdom to Mas‘adah. There is also mention of a dream about the incident of this martyrdom. A day before fighting against the enemy, Akhram had seen a dream in which the heavens opened for him, and he ascended through the skies until he reached the seventh heaven and then reached the highest stage of connection with God. He was told, ‘This is your destination.’ When he shared this dream with Hazrat Abu Bakrra, he said, ‘May your martyrdom be blessed.’ He was martyred a day later.
“Hazrat Abu Qatadahra arrived shortly after Hazrat Muhrizra. The horseman of the Holy Prophetsa, i.e., Hazrat Abu Qatadahra engaged in combat with ‘Abdur Rahman bin ‘Uyainah. They began jousting, during the fight, ‘Uyainah’s son severed the legs of Abu Qatadah’s horse. Despite this, Hazrat Abu Qatadahra killed him and mounted his enemy’s horse. (Sahih Muslim, Vol. 9, Kitab-ul-Jihad Wa Al-Sayr, Hadith 3358, pp. 233-235; Sharah Zurqani al-Mawahib al-Ladunniyyah, Vol. 3, Dar Al-Kotob AlIlmiyah, Beirut, p. 113; Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 98-99)
There is also mention of Hazrat Abu Qatadah’sra battle with Mas’adah Fazari.
According to one narration, when Hazrat Abu Qatadahra learned about the enemy’s attack, the Holy Prophetsa set out from Medina along with his Companions
towards Zubab – a small black mountain along the route of Mount Uhud when coming from Thaniyatul Wada. Abu Qatadah went to him and the Holy Prophetsa said, “O Abu Qatadah, go forth, and Allah will help you.”
Hazrat Abu Qatadahra says that he set out accompanied by one other person and they swiftly reached the enemy. Abu Qatadah’s companion said, “What do you think Abu Qatadah? We do not have the strength to fight them.” He said, “Are you saying that I should wait until the Holy Prophetsa?” In other words, he should wait for the reinforcement of the entire army rather than just them two waging an attack. Abu Qatadah says, “I said that I wished for him to attack from one side and I would attack from the other.” Then the two launched an attack and created difficulty for the enemy. The enemy shot arrows at them as a result of which an arrow struck him in the forehead. Hazrat Abu Qatadahra says, “I pulled the arrow out and it felt as if I had taken out a piece of iron. I pressed forward and a swift horseman came before me who was clad in armour. He recognised me but I did not recognise him. He said, ‘O Abu Qatadah, Allah has caused you and I to meet.’ He removed the armour from his face and he turned out to be Mas’adah Fazari. He said, ‘What do you prefer? A sword fight? Jostling? How would you like to fight? Do you want to use swords, spears or do you prefer to wrestle?’ I said it was up to him and that he could choose whatever he liked. He said, ‘Then wrestling it is.’ (These were the unique ways of warfare at the time.) He dismounted his animal as did I. I tied my horse to a tree and also left my weapons there and he followed suit. Then we began fighting, and Allah granted me victory over him. I was on top of him and I intended to get up, take my sword and he too should get his. We were between the two armies and therefore any one of us could have been attacked. Something hit my head and we reached the weapons of Mas’adah whilst fighting. I extended my hand and took hold of his sword. When he saw me holding his sword in hand, he said, ‘O Abu Qatadah, spare me.’ I said, ‘No, now you shall be condemned to hell’ and then killed him. I wrapped him in my sheet and wore his clothes myself and took his weapons. I rode on his horse, because when we were fighting, my horse had run towards the enemy and they hamstrung it. I quickly continued onwards and took hold of Mas’adah’s nephew, who had another 17 horsemen with him. I indicated to them and they waited. Then, when I got close to them, I attacked them and I struck Mas’adah’s nephew with a spear and broke his neck. His comrades fled and I took possession of the camels which the enemy had left at the time of the attack of Hazrat Salama bin Akwa’ra.”
(Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 99-100; Furhang-e-Sirat, Zawar Academy, p. 125; Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith 4194)
There are remaining details regarding this battle that will, insha-Allah, be mentioned in the future.
(Official Urdu transcript published in the Daily Al Fazl International, 14 February, pp. 2-7. Translated by The Review of Religions.)
On 20 February 1886, a leaflet was published in which Hazrat Mirza Ghulam Ahmad, the Promised Messiahas expressed that Allah the Almighty vouchsafed a sign amid his time of isolation that a child would be born to him who would serve Islam and would be blessed with extraordinary attributes.
The words of the prophecy are as follows:
“I confer upon thee a Sign of My mercy according to thy supplications. I have heard thy entreaties and have honoured thy prayers with My acceptance through My mercy and have blessed this thy journey.
“A sign of power, mercy, nearness to Me is bestowed on thee. A Sign of grace and beneficence is awarded to thee and thou art granted the key of success and victory. Peace on thee, O victorious one.
“Thus does God speak so that those who desire life may be rescued from the grip of death and those who are buried in the graves may emerge therefrom and so that the superiority of Islam and the dignity of God’s word may become manifest unto the people and so that the truth may arrive with all its blessings and falsehood may depart with all its ills, and so that people may understand that I am the Lord of Power, I do whatever I will, and so that they may believe that I am with thee, and so that those who do not believe in God and deny and reject His religion and His Book and His Holy Messenger Muhammad, the chosen one
The prophecy about the Musleh-e-Maud
[on whom be peace] may be confronted with a clear sign and the way of the guilty ones may become manifest.
“Rejoice, therefore, that a handsome and pure boy will be bestowed on thee. Thou wilt receive a bright youth who will be of thy seed and will be of thy progeny. A handsome and pure boy will come as your guest.
“His name is Emmanuel and Bashir. He has been invested with a holy spirit and he will be free from all impurity. He is the light of Allah.
“Blessed is he who comes from heaven. He shall be accompanied by grace (Fazl) which shall arrive with him. He will be characterised with grandeur, greatness and wealth. He will come into the world and will heal many of their disorder through his Messianic qualities and through the blessings of the Holy Spirit.
“He is the Word of Allah for Allah’s mercy and honour have equipped him with the Word of Majesty. He will be extremely
intelligent and understanding and will be meek of heart and will be filled with secular and spiritual knowledge. He will convert three into four. [the Promised Messiahas said concerning this, ‘Of this, the meaning is not clear.’]
“It is Monday, a blessed Monday. Son, delight of heart, highranking, noble; a manifestation of the First and the Last, a manifestation of the True and the High; as if Allah has descended from heaven. His advent will be greatly blessed and will be a source of manifestation of Divine Majesty.
“Behold! a light cometh, a light anointed by God with the perfume of His pleasure. We shall pour our spirit into him and he will be sheltered under the shadow of God. He will grow rapidly in stature and will be the means of procuring the release of those held in bondage. His fame will spread to the ends of the earth and peoples will be blessed through him. He will then be raised to his spiritual station in heaven. This is a matter decreed.”
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