Reclaiming Ramadan: Beyond the feasts and aesthetic food pictures
“Just found out Ramadan ‘fasting’ is having a massive breakfast before the sun comes up and dinner after the sun goes down… otherwise known as skipping lunch.”
This social media comment, circulating on X, is unfortunately what some critics have been peddling about Ramadan – the holiest month for Muslims.
As much as these remarks may sting, we must acknowledge that some Muslims have inadvertently contributed to this perception. Over the years, it has become an unspoken tradition – flooding social media with lavish Suhoor and Iftar spreads.
The bigger the feast, the better. More food, more views.
But let’s be clear: extravagant meals and aesthetic dinner setups were never the essence of fasting.
Ramadan was never meant to be a month-long “all-you-can-eat buffet.” Those who have turned it into one sadly reflect the words of the Promised Messiahas, as Hazrat Musleh-e-Maudra highlights:
“This also refutes the notion held by certain individuals who, according to the Promised Messiahas, treat Ramadan as an opportunity for weight gain. The Promised Messiahas used to say that for some people, Ramadan is akin to the period of [abundant] fodder for a horse. During these days, they indulge in rich foods, ghee, and sweets, emerging from Ramadan physically heavier, much like a horse after a season of abundant fodder. Such practices diminish the true blessings of Ramadan. One should not assume that since they remained hungry all day, they are now entitled to overeat.”
(Tafsir-e-Kabir, Vol. 3, pp. 194-195)
These words are more relevant than ever. Let’s look at the statistics.
By 2050, over half of adults and nearly a third of children worldwide are expected to be overweight or obese, affecting more than 3.8 billion adults and 746 million youths. (“Obesity rates soaring globally in ‘monumental social failure’, study says”, www.reuters.com)
In the United States alone, obesity costs state and local governments $2.2 billion in increased spending. It leads to higher absenteeism, disability leave and decreased productivity, which greatly burdens the economy and individuals. (“The Economic Impact of Obesity”, https://stop. publichealth.gwu.edu/)
As Muslims who advocate fasting as a spiritual and physical remedy, we must reclaim the true essence of fasting. The Holy
Quran clearly states:
“Fasting is good for you, if you only knew.” (Surah al-Baqarah, Ch.2: V.185)
If fasting is meant to discipline our bodies and souls, then turning it into an unhealthy spectacle of indulgence is a grave injustice.
The companions of Prophet Muhammadsa understood this better than anyone. Regarding their Suhoor and Iftar, it is mentioned in Tafsir-e-Kabir:
“During the time of the Holy Prophetsa, the Companions did not engage in any formalities for Iftar. Some would break their fast with dates, others with salt, some with water, and some with bread. It is important for us as well to revive this practice and bring back the example set by the Holy Prophetsa and his Companions.” (Tafsir-e-Kabir, Vol. 3, p. 195)
Congregational nawafil during Ramadan
Hazrat Umm-ul-Momineen Aishahra narrated that Allah’s Messengersa prayed one night in the mosque, and people joined him. Then, on a subsequent night, he prayed again, and more people came. On the third or fourth night, the people again gathered, but Allah’s Messengersa did not go out to them. When morning came, he said, “I saw what you were doing. Only my fear that this prayer might become obligatory upon you prevented me from coming out.” This took place during Ramadan.
The Reality of the Station of Prophethood
What is prophethood? It is a Godgiven gift. If it were a station that could be earned, everyone would become a Prophet. The very nature of the Prophets is such that they do not fall prey to an inappropriate chain of discourse—they do not engage in this ‘converse with the inner self ’ that I have just mentioned. Other people, however, take on a state where they become so engrossed in these ex- changes that they lose sight of God altogether. Prophets, on the other hand, are free from this and they are so lost in God, and so absorbed in discourse and con- verse with Him, that their hearts and
Hazrat Mirza Ghulam Ahmadas, In His Own Words
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
21 March
21 March 1894: According to www. eclipsewise.com, a lunar eclipse occurred on this day; it was Thursday, 13 Ramadan. According to Calcutta time, the lunar eclipse was visible in India in the evening between 7:009:30 pm, in accordance with the hadith narrated by Hazrat Imam Baqir Muhammad bin Ali, son of Hazrat Ali bin Hussain, Zain-ul-Abidin, may Allah have mercy on them:
“For our Mahdi, there are two signs that have never appeared before
state of Kashmir for years. On this day, in a letter to him, the Promised Messiahas highlighted his help for Jamaat, in the following words:
“Your employment is of a great benefit to us. Its exterior may seem worldly but intrinsically, it is all for the faith.
“Although there is a great conflict going on, there seems to be divine wisdom behind you being stationed at such a place.”
23 March
21 March 1891: Hazrat Hakeem Maulvi Noor-ud-Deen
since the creation of the heavens and the earth, namely, the moon will be eclipsed on the first night in Ramadan (i.e., on the first of the nights on which a lunar eclipse can occur) and the sun will be eclipsed on the middle day (i.e., in the middle of the days on which a solar eclipse can occur), and these signs have not appeared since God created the heavens and the earth.” (Sunan al-Daraqutni, Kitab al-‘idayn)
23 March 1951: On the completion of the major construction work of the Mubarak Mosque, Hazrat Musleh-e-Maudra delivered his Friday sermon at Mubarak Mosque, Rabwah on this day and, to mark the inauguration, led the congregation in a long prostration of gratitude. (Khutbat-e-Mahmud, Vol. 32, p. 48)
Hazrat Hakim Maulvi Nuruddin alhakam.org
For more details about his life in Kashmir, see “Pursuit, betrayal and triumph: The formative years of ”, at (27 May 2022, p. 6).
For a further read, see: ‘‘Masjid Mubarak – A blessed mosque’’ at www.alhakam.org (18 May 2019, pp. 21-23).
On this day, during his tour of Ghana, Hazrat Khalifatul Hospital in Techiman and also visited mosques, schools, and mission houses
various other places, including in the Wa region of the country.
22 March 2016: this day in Brussels, saying: be condemned in the strongest
Hazrat Khalifatul strongly condemned the terrorist attacks that took place on
“On behalf of the Ahmadiyya Muslim Community worldwide, I express my deepest sympathies and condolences to the Belgian people following the barbaric terrorist attacks that have taken place in Brussels. Such heinous and utterly inhumane attacks must possible terms.” (“Head of Ahmadiyya www.
Muslim Community condemns Belgium terrorist attacks”, pressahmadiyya.com)
23 March 1989: On this day, members of Jamaat-e-Ahmadiyya UK had the good fortune of spending this blessed and historic day in the presence of their beloved Imam, Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh and thereby witnessed the centenary celebrations in full swing.
To learn more, read ‘‘Memories of the 23 March 1989 centenary celebrations: A page from the history of Ahmadiyyat’’ at www.alhakam.org, 9 July 2021).
24 March
24 March 1936: Hazrat Muslehe-Maudra led the congregation in prayer to mark the inauguration of a new mosque in Retichalla, a neighbourhood in Qadian, India.
Construction of the mosque had been stalled since 1935 due to government officials. On this day, on its completion, Huzoorra inaugurated it with prayers. (Tarikh-e-Ahmadiyyat, Vol. 7, p. 305)
24 March 1944: On this day, Hazrat Musleh-e-Maudra lodged a campaign for the youth of the Jamaat to devote their lives to the Jamaat, as it needed devotees in almost all departments to operate effectively. Furthermore, Huzoorra shared that the Jamaat needed 200 scholars and experts to devote their lives in the near future. (Khutbat-e-Mahmud, Vol. 25, p. 207)
25 March
25 March 2004: On this day, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa completed his trip to Ghana during his visit to Africa and arrived in Burkina Faso. Huzooraa departed from Tamale, Ghana and reached the Ahmadiyya mission house in Ouagadougou, Burkina Faso, where 5000 Ahmadis were eagerly waiting to
welcome their beloved Imamaa.
During the journey to Burkina Faso, Huzooraa inspected and inaugurated the newly built mosque in Kperiga and offered prayers there.
On the border of Ghana and Burkina Faso, Huzooraa inaugurated the newlybuilt mosque in the Paga Jamaat. At the border, a large number of Ahmadis were present to bid farewell to Huzooraa. Sounds of ‘assalamu alaikum’ were echoing from all sides. After leading a silent prayer, Huzooraa crossed the border and entered Burkina Faso. (Al Fazl, 2 April 2004, p. 11)
26 March
26 March 2004: While Hazrat Khalifatul Masih Vaa was visiting Burkina Faso, the Prime Minister of the country, Paramanga Ernest Yonli, met him on this day.
After the meeting, Huzooraa addressed a press conference in which a delegate asked about the purpose of the meeting with the president. Huzooraa said that it was a courtesy visit. Another asked about the purpose of Huzoor’s visit to West Africa, to which Huzooraa said that he came to meet his people. (Al Fazl, 9 April 2004, pp. 3-4)
27 March
27 March 2004: On this day, Hazrat Khalifatul Masih Vaa addressed the closing session of the Jalsa Salana of Burkina Faso. During the proceedings, Omar Moaz Sahib recited a poem based on the revelation of the Promised Messiahas:
“Surely, I am with you, O Masroor.” (Tadhkirah [English], UK, 2019, pp. 1016)
This revelation was repeated in the poem and 13000 Ahmadi Muslims, together in one voice, repeated the revelation during the recitation of the poem. (Al Fazl, 9 April 2004, p. 4)
Ramadan, the Holy Quran and the crisis of the Muslim world
During his Friday sermon delivered on 14 March, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, addressed the significance of the month of Ramadan and the profound connection between Ramadan and the Holy Quran. He emphasised the importance of not only reciting the Holy Quran but also understanding and acting upon its teachings to achieve true spiritual growth and to navigate the challenges of the present times. In this context, Huzooraa commented on various aspects of the global situation of Muslims and the wider world. He said:
“The disputes and discord amongst the Muslims today, who are killing one another, throwing accusations against one another, governments are fighting against their own people and the people are fighting against the governments, the killings and massacres, the rebellions – all of this is the result of not acting upon the Holy Quran. Though both sides may claim to have the Holy Quran, they are far removed from its teachings. If
minds do not have the capacity or space to entertain such a series of thoughts. In fact, all that is left within them is the chan- nel for discourse with God. As this is all that remains in them, God converses with them and they often speak to God. In solitude and in a state of inactivity, when a string of ill thoughts arise in an ordinary human being, if a Prophet is observed in a similar state of solitude and apparent inactivity, one may perhaps think out of misjudgment and a lack of knowledge that this individual is probably not en- gaged in converse with God. However, this is not the case. A Prophet converses with God at all times saying: ‘O God! I love You and seek Your pleasure. Shower me with such grace that I may reach the point and station, which is the station of Your pleasure. Grant me the ability to perform such deeds which are pleasing in Your estimation. Open the eyes of the people so that they recognise You and fall at Your threshold.’ These are the thoughts and yearnings of a Prophet, and he is so absorbed and lost in them that others cannot understand them. A Prophet constantly remains engaged in these thoughts with pleasure and then reaches a state where his heart melts; then his soul begins to flow forth and falls at the threshold of God with full force and vigour, and proclaims:
You are my Lord! Indeed you are my Lord!
It is then that the grace and mercy of Allah Almighty surges forth, and God ad- dresses him and responds to him with His converse. This is a most exquisite phe- nomenon which not all people can understand and the pleasure that is derived in this cannot be described in words. Hence, a Prophet knocks at the gate of divine providence (rububiyyat) again and
they truly adhered to the Holy Quran, such conflicts would not arise.
“To act upon the teachings of the Holy Quran in this era, Allah the Almighty has sent His representative. However, they are not willing to accept him. If they do not accept him, they will remain deprived of the blessings that Allah the Almighty has sent for our guidance.”
Huzooraa added:
“They have banned Ahmadis from reading the Holy Quran in Pakistan, yet they do not adhere to it themselves. Although they prohibit us, they cannot remove the teachings of the Holy Quran from our hearts, no matter how hard they try. They cannot remove our love [for the Holy Quran] from our hearts. Thus, Ahmadis should especially turn their focus toward this.”
Huzooraa then emphasised the responsibility of Ahmadi Muslims in demonstrating the true teachings of Islam to the world:
“The greatest duty now lies with the
again like one who thirsts for water, and it is here that he finds comfort and pleasure. Such a one lives in the world, but is not of the world. He does not desire anything of the world, but the world serves him, and God Almighty places the world before his feet.
This is the reality of prophethood in brief. At this stage, both of these forms of ‘converse with the inner self ’ just mentioned are burnt to ashes and a third stream of converse begins—a form of converse that starts and ends with God alone. At this point, an individual draws in divine converse, which is free from the ambiguity and confused nature of ‘converse with the inner self.’ In fact, they are detached from this world completely like one enslaved by carnal pleasures who develops a relationship with a beautiful lover, and then constantly fantasises about them; the sensual pleasures of such an individual reach their apex in their lover, and they have no desire whatsoever to meet anyone else. In the same man- ner, a Prophet intensifies his relationship with God Almighty to such an extent that they are extremely averse to anyone else intruding in on their seclusion and privacy. They converse with their Beloved, and find pleasure and comfort in Him, and do not wish to part with this state of seclusion for even a moment. However, God Almighty brings them out into the world so that they may reform the peo- ple and serve as a mirror that reflects the image of God. It is in God Almighty that a Prophet seeks the natural pleasure and ecstasy that they experience. There is no other way in which I can describe this state. My heart is replete with this pleasure and the more I expound this subject, the more pleasure I feel. But where shall I find the words with which to express myself ?
(Malfuzat [English], Vol. 2, pp. 75-76)
Ahmadi Muslims in this era, for they should act upon its teachings and thus, through their actions, demonstrate to the non-Muslim world what the true Islamic teachings are and understand the commandments of the Holy Quran, which are commandments that promote peace, security and love. These are the teachings that call for brotherhood in society and for fulfilling the rights of others. Therefore, it is essential that special attention be given to this matter by Ahmadi Muslims.”
Huzooraa added:
“Therefore, the recitation of the Holy Quran, when done with understanding, will be accepted as an act of charity, and through its blessings, one shall remain protected from all kinds of trials. In the present age, when the world is engulfed in vice, and turmoil and disorder surround us from all sides, we must continuously engage in this form of charity by reciting the Holy Quran – both openly and privately.”
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In contrast, many today have drifted far from this simplicity, making Iftar an event of extravagance rather than reflection.
Our Beloved Imam, Hazrat Khalifatul Masih Vaa, has also cautioned against elaborate Iftar gatherings, stating:
“These have taken on the form of ostentation and innovation. Instead during Ramadan, there should be a greater focus on worship and reciting and implementing the Holy Quran. Instead, people come home from work and then occupy themselves in these lavish Iftars. As for those who have invited others for such gatherings, instead of focusing on studying the Quran and the Hadith, they remain occupied in arranging and preparing the Iftar so that they may be complimented.” (“The Abundant Blessings of the Month of Ramadan”, Friday Sermon 15 March 2024, www.reviewofreligions.org)
For Ahmadi Muslims, even the slightest hint of displeasure from the Khalifa should be enough to make us reflect and reconsider our actions – or at least, it ought to be.
So, this Ramadan, instead of focusing on winning over social media followers, let’s redirect our energy toward winning the pleasure of Allah.
Instead of elaborate feasts, let’s return to the simplicity of the Holy Prophetsa and the companions.
(Qasim Choudhary, Marshall Islands)
Answers to Everyday Issues
Iqamah, Surah al-Mu’min, conditional talaq, women attending janazah prayers, Muhammad ibn ‘Abd al-Wahhab and different names of Surahs
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.
Should an imam verbally prompt the muezzin to begin the iqamah?
Someone from France wrote a letter to Hazrat Amirul Momineen, Khalifatul Masih Vaa, containing this question: Should the imam, before leading the prayer, stand on the prayer mat and say that now the iqamah should be pronounced? For in certain places, the iqamah is not pronounced until the imam stands and says, “Pronounce the iqamah.” They sought guidance on this matter.
In his letter dated 17 February 2023, Huzoor-e-Anwaraa granted the following answer:
“No directive is found in the Holy Quran or in the Hadith stipulating that it is necessary for the imam to stand on the prayer mat and instruct someone to say the iqamah, such that only then it should be pronounced. Some matters do not require explicit verbal instruction; rather, they
are carried out according to the need and context.
“[As in other matters,] congregational prayer is also such an act, in which following the imam is essential. For this reason, the Holy Prophetsa instructed his Companions that when the time for prayer arrives, they should not stand until he himself reached his place for prayer. (Sahih al-Bukhari, Kitab al-adhan, Bab mata yaqumu n-nas idha ra’aw al-imama ‘inda l-iqamah)
“Here, the Holy Prophetsa did not say, ‘Do not pronounce the iqamah until I say, ‘Pronounce the iqamah.’’
“Furthermore, if on any occasion, when necessary, gives a verbal cue regarding the prayer to prompt the muezzin to recite the iqamah, or to draw the congregation’s attention in the case of combining prayers according to circumstances, or for any other reason, or to facilitate straightening the rows, there is no harm in that either.”
Why doesn’t Surah al-Mu’min mention the soul being breathed into the foetus, during the description of human creation?
Someone from Norway wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, referencing Surah al-Mu’min, where it states: “He it is Who created you from dust, then from a sperm-drop, then from a clot; then He brings you forth as a child.”
[Surah al-Mu’min, Ch.40: V.68] He asked, “In this verse, there is no mention of the soul entering the child. What is the wisdom behind this?”
In his letter dated 28 February 2023, Huzoor-e-Anwaraa graciously provided the following answer:
“One style of the Holy Quran is that, for the sake of people’s ease, it repeatedly sets out its subject matter in various ways, so that they may understand this Word and derive admonition therefrom. Thus, Allah the Exalted says:
“‘We have explained (the truth) in this Qur’an in the various ways that they may be admonished.’ (Surah Bani Isra’il, Ch.17: V.42)
“Similarly, He says:
“‘And, surely, We have explained in various ways in this Qur’an, for (the good of) mankind, all (kinds of) similitudes.’ (Surah al-Kahf, Ch.18: V.55)
“The subject of human creation is also a highly significant one and it bears a profound connection with a person’s spiritual stages, just as the Promised Messiahas, in his writings – citing the Holy Quran – has comprehensively explained the physical and spiritual stages of humankind, as well as the relationship between the corporal sciences [‘ilm al-abdan] and the science of religions [‘ilm al-adyan]. (Zamimah Barahin-e-
Ahmadiyya Part V, Ruhani Khazain, Vol. 21, pp. 186-244; Islami Usul ki Falasafi, Ruhani Khazain, Vol. 10, pp. 321-322; Chashma-eMa‘rifat, Ruhani Khazain, Vol. 23, pp. 102103)
“Therefore, Allah the Exalted has discussed the subject of human creation in different places throughout the Holy Quran, employing different modes of expression. Accordingly, in Surah al-Hajj (Ch.22: V.6), in order to dispel doubts concerning the Resurrection after death, Allah sets out how a person is created from dust, progresses through various stages and eventually reaches such an extreme stage of old age that even one who once possessed knowledge becomes utterly bereft of it. Then, in Surah al-Mu’minun (Ch.23: V.13-17), further details of this subject are presented and through the words
[‘Then We developed it into another creation.’ (V. 15)], the emergence of the soul in the body is described. And in Surah al-Mu’min – which you have mentioned in your letter – Allah the Exalted, alongside various terrestrial and celestial proofs of His existence, cites human creation as evidence of His Being. Therein, after mentioning how a human being is formed from dust and passes through the stages of sperm-drop and clot, culminating in birth as a child and eventually reaching old age, it is also stated that some people attain the final limit of their lifespan, while others pass away earlier.
“Hence, each time the Holy Quran addresses this theme in a different context, there is a distinct purpose in doing so. Sometimes it is explained in detail, and elsewhere, it is presented more succinctly. However, since one part of the Holy Quran also serves as an explanation of another, we cannot claim that anything expressed in the Holy Quran remains incomplete. Taken collectively, the subjects presented in the Quran are set forth in a fully comprehensive manner.”
Image: apyfz/Pexels
Is conditional talaq valid in Islam?
Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, saying: “I told my wife, ‘If you go to our daughter’s house, you will be divorced.’ Later, my children informed me that my wife did go to my daughter’s house – although she denies it – but I am convinced she went. In such a situation, would the divorce take effect?”
In his letter dated 6 March 2023, Huzoore-Anwaraa offered the following guidance on this issue:
“According to Islamic law, a conditional divorce [talaq] does indeed take effect. Concerning this matter, the Promised Messiahas states:
“‘If the condition is that if such-and-such happens, then the talaq takes effect and if that event does occur, then indeed the talaq truly takes effect.’ (Badr, No. 21, Vol. 2, 12 June 1903, p. 160)
“You, too, made your wife’s divorce conditional upon her going to your daughter’s house. Thus, if it is proven that your wife did go to your daughter’s house, one talaq will come into effect in your case.
“However, since this is the first talaq, if you wish, you may reconcile with your wife during the ‘iddah, i.e., the waiting period. No new nikah is required for this reconciliation.”
Can women attend funeral prayers at cemeteries in Islam?
Respected Amir Sahib Belgium wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating that, in Belgium, due to limited space, funeral prayers are usually offered in one section of the cemetery itself before the burial. He enquired whether, in such circumstances, women who are present in the cemetery’s funeral area may perform the funeral prayer there, on the condition that they depart after the prayer and do not participate in the burial.
In his letter dated 6 March 2023, Huzoore-Anwaraa provided the following guidance on this matter:
“In usual circumstances, it is not considered preferable for women to accompany funeral processions, though it has not been declared unlawful [or haram] either. Thus, Hazrat Umm Atiyyahra states, ‘We, women, were discouraged from accompanying funeral processions, but this was not strictly enforced upon us.’ (Sahih alBukhari, Kitab al-jana’iz, Bab ittiba‘i n-nisa’i l-jana’iz)
“Furthermore, if – due to some necessity – a woman happened to come with the funeral procession and the Holy Prophetsa saw her, he overlooked the matter. (Sunan Ibn Majah, Kitab al-jana’iz, Bab ma ja’a fi l-buka’i ‘ala l-mayyit)
“In the pre-Islamic era, wailing over the deceased was a common practice and it was mostly women who engaged in this practice. Islam declared this wailing forbidden (Sahih al-Bukhari, Kitab al-jana’iz, Bab laysa minna mun shaqqa l-juyub) and generally prohibited women from accompanying the deceased to the cemetery, lest any of them, unable to control their emotions, resort to wailing during the burial.
“Scholars of the past and the jurists have likewise deemed it undesirable for women to accompany a funeral in ordinary circumstances.
“In the blessed era of the Promised
Messiahas, and subsequently during the times of his Khulafa, the usual practice has been that if women happen to be present for Jumuah or another salat where a funeral prayer is also being offered, they are allowed to participate by offering the funeral prayer, while staying in their separate prayer area, but permission is generally not granted for women to accompany the funeral at the time of burial, nor for them to take part in the internment itself.
“Therefore, in accordance with this guidance, women do not accompany funeral processions under normal circumstances. However, [certain situations may warrant exceptions, such as] instances where individuals proceed directly to the cemetery, accompanied by women who are close relatives and wish to view the face of the deceased. Similarly, in Western countries, where funeral and burial arrangements often involve women attending the mosque – just as men do – for prayers, and it is not feasible for men to drop them off at home before proceeding with the burial, or, as you have mentioned in your letter, if the funeral prayer is arranged at the cemetery itself and some women are compelled to accompany the men, then in such unavoidable circumstances, if women form their own separate row behind the men at some distance to offer the funeral prayer, there is no objection to this. However, in those instances, they should remain apart during the burial itself and not take part in the interment. They may, however, join in the du‘a once the burial has concluded.”
What is the Ahmadiyya Muslim Jamaat’s view on Muhammad ibn ‘Abd al-Wahhab al-Najdi?
Someone from the UK wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, enquiring as to the reason why Hazrat Khalifatul Masih IVrh referred to Muhammad ibn ‘Abd al-Wahhab al-Najdirh as a “buzurg” [or a revered figure] – translated by someone in an official Jamaat publication as “Mujaddid,” i.e., “reformer” – while the Promised Messiahas and other Khulafa did not articulate similar sentiments regarding him. The individual further asserted that, according to his perspective, this individual was a figure who created discord among Muslims and promulgated pronouncements
of disbelief against people with alacrity.
In his letter dated 6 March 2023, Huzoor-e-Anwaraa responded to this query in the following manner:
“The crux of the matter lies in the inaccuracy of the information you hold concerning Hazrat Muhammad ibn ‘Abd al-Wahhab al-Najdirh. He was among those chosen servants of Allah the Exalted whom He, in His divine wisdom, selected across various epochs to rejuvenate the Islamic faith and to guide Muslims. It is indeed the case that his detractors propagated numerous unfounded accusations against him, which are not entirely veracious. Similarly, it is also true that, after his era, certain of his adherents incorporated extremism into the teachings he disseminated, for which Hazrat Muhammad ibn ‘Abd al-Wahhab al-Najdirh incurs no culpability, given that he had earnestly implored his followers to adhere exclusively to the teachings of the Holy Quran and the guidance elucidated by the Holy Prophetsa
“Furthermore, Hazrat Khalifatul Masih IVrh did not only employ the term ‘buzurg’ [revered figure] for Hazrat Muhammad ibn ‘Abd al-Wahhab al-Najdirh; rather, Huzoorrh also articulated regarding him: ‘Hazrat Imam Muhammad ibn ‘Abd al-Wahhab alNajdi, may Allah shower His mercy upon him, was an exceptionally revered figure, deeply devoted to Tawhid. The vast majority of the Muslims in Hijaz acknowledge him as the Mujaddid of the twelfth century.’
(Khutbat-e-Tahir, Vol. 4, Friday Sermon, 17 May 1985, p. 461)
“Subsequently, in your correspondence, you also posited that neither the Promised Messiahas nor any of his other Khulafa have alluded to Imam Muhammad ibn ‘Abd alWahhab al-Najdi in such a manner. Your assertion on this matter is also erroneous, as Hazrat Musleh-e-Maudra greatly praised him and equated him with Hazrat Shah Waliullahrh. Consequently, he states:
“‘In the year 1115 AH, corresponding to [1703] CE, a child was born in the Najdi town of ‘Uyainah, who was named Muhammad. God Almighty had decreed that, centuries after the spiritual decline in Arabia, this child was to instigate an awakening. It was a time when Islam was enveloped by the shadows of idolatry and there was an unbridled proliferation of
rituals and innovations. Divine jealousy was incensed, and throughout the Islamic lands, hearts imbued with Islamic piety were beset by anxiety and anguish. Then, in His divine jealousy, God dispatched various luminaries across diverse lands to rouse the Muslims. In India, Shah Waliullah was born. In Arabia, God chose Muhammad ibn ‘Abd al-Wahhab. Driven by an ardent zeal for knowledge, he departed his homeland in his youth. He initially undertook his scholastic pursuits in the urban centres of Iraq, subsequently journeying to Damascus and Madinah al-Munawwarah to finalise his education. There, he diligently acquired erudition from the esteemed scholars of that era before returning to his native land of Najd. During that epoch, the religious state of the people of Najd was lamentable. The populace was profoundly ignorant of religious tenets. Idolatry had become so pervasive that even the veneration of stones had commenced. Upon his return to his homeland, he commenced propagating the doctrine of Tawhid and devoted his life to the extirpation of innovations and customs. Predictably, opposition emerged against him, yet Allah the Exalted inclined the heart of Muhammad ibn Saud, the chieftain of al-Dir‘iyyah, to embrace his teachings. Upon embracing this path, he vehemently endeavored to disseminate it, and within a brief span, the movement of Muhammad ibn ‘Abd al-Wahhab proliferated across the region.’ (Hajj-e-Baytullah awr Fitnah-eHijaz, Anwar-ul-‘Ulum, Vol. 9, pp. 72-73) “Hence, Hazrat Muhammad ibn ‘Abd al-Wahhab al-Najdirh was a righteous and revered figure of his time, devoted to Tawhid and chosen by Allah the Exalted to support His religion. Any spurious allegations disseminated by his antagonists against him, or the subsequent incorporation of extremist elements into his teachings by his followers, do not in any way incriminate that righteous and revered bazurg.”
Do Surahs of the Holy Quran have different names?
A lady from Canada wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, mentioning that she had seen, in some copies of the Holy Quran, that the name of Surah ad-Dahr appears as “Surah al-Insan,” and the name of Surah Lahab appears as “Surah al-Masad.” This troubled her greatly, as she felt that changing even a single diacritical mark of the Holy Quran is impermissible. Thus, how could the names of these Surahs be altered?
In his letter dated 6 March 2023, Huzoor-e-Anwaraa gave the following reply to this question:
“There is no cause for concern here, for certain Surahs of the Holy Quran have more than one name recorded in the ahadith. For example, a number of names are related in ahadith for Surah al-Fatihah, such as Ummul-Qur’an, as-Sab‘-ul-Mathani, al-Qur’an al‘Azim (1), Fatihat-ul-Kitab (2), and Ummul-Kitab, etc. (3). (1. Sahih al-Bukhari, Kitab at-tafsir, Bab qawlihi ‘wa laqad ataynaka sab‘an mina l-mathani wa l-qur’ani l-‘azim’; 2. Sahih Muslim, Kitab salati l-musafirina wa qasriha, Bab fadli l-fatihati wa khawatimi surati l-baqarah; 3. Sunan Abi Dawud, Kitab as-salah, Bab fatihati l-kitab)
“In Tafsir-e-Kabir, Hazrat Musleh-eMaudra has also enumerated numerous names for Surah al-Fatihah with reference Image: Wikimedia Commons
to ahadith, among which are Surat-usSalah, Surat-ul-Hamd, Umm-ul-Quran, al-Quran al-‘Azim, as-Sab‘-ul-Mathani, Umm-ul-Kitab, ash-Shifa, ar-Ruqyah, and Surat-ul-Kanz. (Tafsir-e-Kabir, UK, 2023, Vol. 1, pp. 3-4)
“Additionally, Hazrat Musleh-eMaudra stated one fundamental principle concerning the names of Quranic Surahs, namely: ‘The Surah names were likewise given by the Noble Messengersa and, as can be inferred from certain names of Surah alFatihah, these were assigned by him under divine revelation from Allah the Exalted.’ (Ibid., p. 5)
“Hence, just as Surah al-Fatihah has multiple names, so too do some other Surahs of the Holy Quran. For instance, in Tafsir-e-Kabir, Hazrat Musleh-e-Maudra has documented nineteen names for Surah alIkhlas, citing various commentaries. (Ibid., Vol. 15, pp. 370-373)
“Many scholars also uphold the view that the names of these Surahs date back to the time of the Holy Prophetsa. Thus, the renowned exegete, ‘Allamah Ibn Jarir atTabari, says: ‘The names that the Surahs of the Holy Quran bear were given to them by Allah’s Messengersa.’ (Tafsir at-Tabari, Muqaddamat, Al-qawl fi ta’wili asma’i l-qur’ani wa suwarihi wa ayatih)
“Likewise, ‘Allamah Jalaluddin asSuyutirh writes, ‘All Surah names are substantiated through ahadith and historical reports [athar] and were it not for the risk of prolixity, I would present them in detail.’ He then goes on, in that chapter of his book, to document for each Surah a name reported from various Companions, listing multiple names for some Surahs. For instance, Surah al-Isra is also called Surah Bani Isra’il; Surah at-Taubah is called Surah Bara’ah; Surah alMu’min is called Surah Ghafir; and Surah Lahab is called Surah Tabbat and Surah al-Masad, etc. (Kitab al-Itqan fi ‘Ulum alQur’an, An-naw‘ as-sabi‘ ‘ashar fi ma‘rifati asma’ihi wa asma’i suwarih, Fasl fi asma’i s-suwar, Vol. 1, p. 186)
“In conclusion, the ahadith and commentaries demonstrate that certain Quranic Surahs do indeed have more than one name, which are proven to have been in use since the era of the Holy Prophetsa Therefore, if any copy of the Holy Quran employs one of these names for a particular Surah, there is nothing problematic about it; that name also remains valid and dates back to the blessed lifetime of the Holy Prophetsa.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London. Translated by Al Hakam.)
The solar and lunar eclipse 2025: A reaffirmation of Ahmadiyyat
As we witness the rare phenomenon of the solar and lunar eclipses occurring in Ramadan this year, a discussion has surfaced regarding their significance in light of the prophecy foretold by the Holy Prophet and the Mahdi. If it was such a unique sign, why is it recurring this Ramadan?
While some may argue that eclipses are natural occurrences that have happened before and will happen again, it is critical to understand that the uniqueness of this sign is not in the event itself but in the way it was foretold. The specific prophecy in Daraqutni provides criteria that must be met for it to be considered a divine sign, a precise sequence that had never occurred before in history.
The hadith of Daraqutni and its exact conditions
The prophecy in Daraqutni states:
“For our Mahdi, there are two signs which have never appeared before since the creation of the heavens and the earth: the moon will be eclipsed on the first night of the eclipse, and the sun will be eclipsed in the middle of it, and this will happen in the month of Ramadan.” (Sunan al-Daraqutni, 2004, Vol. 2, p. 419, Kitab al-‘idayn, Bab sifah salah al-khusuf wal-kusuf wa hay’atihima, Hadith 1795)
This Hadith specifies:
1. A lunar eclipse on the first possible night of its occurrence in Ramadan.
2. A solar eclipse on the middle possible day of its occurrence in Ramadan.
3. Both must take place in the same Ramadan.
4. A claim must exist; otherwise, the events cannot occur for him.
5. Both eclipses must be visible from the same horizon, as how else can one be called a sign if it could not be verified.
A moon can only be eclipsed when it is full. This only occurs over the span of three possible days in a month. The sun can only scientifically be eclipsed on three dates also, given celestial trajectories. Hence, the prophecy specified which of those dates, like verifiable timestamp, and these precise conditions were miraculously fulfilled in 1894 during the time of the Promised Messiahas
This was an extraordinary sign, one that had never been observed before. Prior to this, eclipses had occurred in Ramadan, and they will occur again. But never before in accordance with these exact dates and in the manner and conditions outlined in the Hadith.
Understanding the reoccurrence
The prophecy did not suggest that these signs would never happen again – it only stated that they had never occurred before in this specific way. There must be a claimant to the office of the Mahdi at the time since a sign must point to something; a prophecy without an active claim loses its meaning.
The Promised Messiahas claimed to be Ma’mur [appointed] and Mujaddid [reformer] in 1882, and claimed to be the Promised Messiah and Mahdi in 1891. At this time, Mullahs began ruling out the Promised Messiah’s claim, citing this very hadith.
According to NASA, the eclipses which occurred in Ramadan in 1894 would be extremely difficult, if not entirely impossible,
to predict given the technology of the time and place. With these conditions met, the probability of such an event occurring naturally after such a claim is astonishingly low. This is why the hadith states that such a pairing has “never occurred before” in this manner, pointing to divine orchestration rather than chance.
Any attempt to dismiss this prophecy as a general forecast of eclipses collapses under scrutiny. Eclipses occur regularly, but the prophecy does not merely predict an eclipse – it sets restrictive conditions on their timing, visibility, and correlation with a claimant. In sum, the Hadith in Sunan alDaraqutni presents a prophecy of immense specificity and empirical verifiability.
A challenge to opponents
If these celestial events are merely coincidences, then those who reject the fulfilment of the sign in 1894 must answer: why had this precise alignment of lunar and solar eclipses never occurred in Ramadan before Hazrat Mirza Ghulam Ahmadas made his claim? If this were an ordinary astronomical event, why did it first occur only when he had announced himself as the Promised Messiah?
Furthermore, if another claimant arises and these signs occur again during his era, then opponents must be consistent in their reasoning. Will they accept a future claimant on the same grounds they reject the Promised Messiahas, or will they dismiss the sign altogether? The reality is that no one else has successfully demonstrated the fulfilment of this prophecy with the precision and divine wisdom shown in the time of Hazrat Mirza Ghulam Ahmadas
The eclipses this year serve as an opportunity to revisit this grand sign. They do not bring a new proof but reaffirm a truth that was already made manifest over a century ago.
It is narrated by Hazrat Aishara, the wife of the Holy Prophetsa, that, “The Prophetsa used to practise i‘tikaf in the last ten days of Ramadan till he passed away and then his wives used to practise i‘tikaf after him.”
(Sahih al-Bukhari, Kitab al-i‘tikaf, Hadith 2026)
Bilal Rana US
Together at the table
The Big Iftar 2025
In a time where division often seems more piercing than unity, moments and events of shared understanding shine brighter, much like the spirit of Ramadan–small, continuous acts of self-discipline that strengthen our bonds.
On Saturday 15 March, the Ahmadiyya Muslim Jamaat in the UK held the anticipated Bif Iftar at the Baitul Futuh Mosque.
The event has been an annual tradition since 2018, growing in scale and becoming a key part of the mosque’s community outreach; organised by the Ahmadiyya Muslim Community UK’s Outreach and Public Relations Department, with significant support from the Ahmadiyya Muslim Youth Association (AMYA).
The purpose behind this unique event
We, at Al Hakam, got in touch with the Ahmadiyya Muslim Community UK’s Outreach and Public Relations Department who explained that the Big Iftar aims to bridge communities, dispel misconceptions about Islam, and foster dialogue and friendship. It allows non-Muslims to experience Ramadan, ask questions, tour the mosque, and share a meal with the Ahmadiyya Muslim Community, promoting mutual respect and peaceful coexistence.
How many attend?
The department for outreach and public relations of the Ahmadiyya Muslim Jamaat said that attendance at the Big Iftar varies annually, drawing hundreds of guests. In 2019, over 600 people attended across two events, and the number has steadily increased as awareness grows. The mosque can host a large number of visitors, and efforts are made to accommodate as many attendees as possible. Last year, total attendance reached 1,000, including both hosts and guests.
This year: The Big Iftar 2025
This year, as all years, the event began with registration and a guided tour of the Baitul Futuh mosque complex, offering guests a chance to learn about Islam, Islamic traditions and the mosque’s history.
Following this, the formal program commenced with the recitation of the Holy Quran followed by speeches and discussions and Q&As aimed at developing understanding and dispelling misunderstandings about Islam.
Among the distinguished guests who joined the event were Dame Siobhain Ann McDonagh DBE MP for Mitcham and Morden (Labour Party), and Ms. Millicent Grant KC (Hon), High Sheriff of Greater London. Both guests shared their insights
during the discussions.
Ibrahim Ikhlaf Sahib also spoke about the significance of fasting and Ramadan, further emphasizing the importance of praying for the state of the world. Following this, Rafiq Ahmad Hayat Sahib of Amir Jamaat UK took to the podium and addressed the gathering, sharing the importance of different faiths coming together.
As the sun set, the fast was broken at 18:05 local time, marking the beginning of the Iftar meal. Following this, the Maghreb prayer was performed. The event then, of course, concluded with a shared dinner, where guests enjoyed a traditional Iftar meal, strengthening bonds of friendship and fostering inclusivity.
The Big Iftar highlighted the spirit of Ramadan–a time for reflection and unity–offering the guests a memorable opportunity to connect, learn, and share in a spirit of mutual respect and peaceful coexistence.
How the event has grown over time
The Big Iftar has grown significantly in both size and scope over the years. What started as a small gathering has expanded as interest increased, with more attendees each year. The format has evolved to include guest speakers, interactive sessions, and community engagement activities.
How to join the Big Iftar next time?
For those who missed the opportunity to join this year’s Big Iftar, there’s always next year. The Outreach and Public Relations Department invites:
“Those who wish to attend the Big Iftar in the future can usually register through the official website or by contacting the mosque directly. Due to high demand, it is
recommended to sign up early to secure a place. While the event is free, registration helps organisers manage seating, catering, and overall logistics. For those interested in volunteering, there are also opportunities to contribute by assisting with event planning, guiding guests, or helping with food preparation.”
For more information, visit: thebigiftar. co.uk or email: info@thebigiftar.co.uk (Report prepared by Al Hakam)
‘Experience Breaking the Fast Together’ event held in Regina, Canada
On 8 March 2025, the Mahmood Mosque in Regina hosted an event titled “Experience Breaking the Fast Together.” Alhamdulillah, the gathering was a resounding success, with 75 Jamaat members and 45 non-Ahmadi guests in attendance. The programme was moderated by Madeeh ur Rehman Sahib. Luqman Ahmad Sahib provided an informative introduction to the Ahmadiyya Muslim Jamaat. The guests included Sally Housser, MLA for Regina University and Nicole Sarauer, MLA for Regina Douglas Park. MLA Sarauer conveyed Ramadan greetings on behalf of the NDP and praised Lajna Imaillah Regina as an exemplary organisation. Additionally, Professor Franz Volker Greifenhagen from Luther College extended Ramadan greetings on behalf of the college. Tanvir Khalil Sahib, a missionary, delivered a speech on the blessings of Ramadan, which was followed by an engaging question-and-answer session. A book and brochure stall was set up on both the men’s and Lajna’s sides, where guests collected approximately 25 flyers and six books. The evening concluded with an Iftar meal.
Social Justice conference held in the Maltese Parliament
Laiq Ahmed Atif
President Jamaat-e-Ahmadiyya Malta
Jamaat-e-Ahmadiyya Malta participated in a conference organized at the Parliament of Malta on the theme of “Social Justice” on 20 February 2025. Nauman Atif Sahib, aged 17, delivered a speech in Maltese on behalf of Jamaat-e-Ahmadiyya. This conference was also addressed by the Honourable Speaker of the House of Representatives, the Honourable Minister for Social Justice and Solidarity, the Family and Children’s Rights, the Honourable Leader of the Opposition, Members of the Parliament and other distinguished speakers from different backgrounds.
Jamaat delegation meets with Minister of Education Zambia
Bilal Ahmed Missionary, Zambia
On 4 February 2025, a delegation of the Ahmadiyya Muslim Jamaat Petauke, Zambia, attended a special event where the Minister of Education, Mr Douglas Syakalima, visited the Eastern Province. The purpose of the visit was to commend the province for its outstanding academic achievements, specifically the first-place ranking of the province in both Grade 9 and Grade 12 exams among 60 to 70 schools in the region. During this event, the Ahmadiyya Muslim Jamaat Petauke was invited to the stage to be recognised for its exceptional contributions to education. The Ahmadiyya Muslim Secondary School’s dedication to academic excellence was applauded by the Minister and other dignitaries present. My humble self presented the Minister with a gift of a copy of the Holy Quran and the book World Crisis and the Pathway to Peace and introduced the Minister to the Ahmadiyya Muslim Mission, highlighting its dedication to promoting peace, education and community service.
Jamaat Finland organises Quran exhibitions at the city libraries of
Hanko and Raasepori
Basharat ur Rehman
Secretary Tarbiyat, Jamaat Finland
Jamaat-e-Ahmadiyya Finland organised two Quran exhibitions in February and March 2025, promoting the peaceful message of Islam and spreading the teachings of the Holy Quran in local languages.
A Quran exhibition in Hanko took place on 7 February 2025 at the city library and it was inaugurated by the Mayor of Hanko, Petra Ståhl, who praised the initiative and highlighted the importance of religious knowledge in fostering community understanding. The exhibition
Jalsa Yaum-e-Musleh-eMaud in Bradford East, Canada
Touseef Ahmad Rehan
Secretary Ishaat, Jamaat Bradford East, Canada
Jamaat-e-Ahmadiyya Bradford East, Canada, organised Jalsa Yaum-e-Muslehe-Maud on 21 February 2025. The formal programme started with a recitation from the Holy Quran, followed by a poem and opening speech by Qasim Ghumman Sahib, a missionary, on “The Fulfillment of the Prophecy of Musleh-e-Maud”. Another speech was delivered by Sohail Mubarak Sharma Sahib, Naib Amir Jamaat Canada, on “Financial Sacrifice and Hazrat Muslehe-Maud”. This was followed by a poem. The jalsa concluded with a silent prayer and was attended by 220 members.
introduced the Finnish translation of the Holy Quran alongside translations in 32 other languages, including Swedish, Danish, Norwegian, Dutch, Italian, Greek, French, Chinese and Russian. Missionaryin-Charge Finland, Shahid Mehmood Kahloon Sahib, emphasised the significance of these exhibitions in promoting peace and dialogue in Hanko and across Finland. President of Jamaat Finland, Ataul Ghalib Sahib, explained the unique features of the Finnish translation of the Holy Quran and thanked the mayor and the librarian for providing this opportunity.
Following this, on 5 March 2025, the city library of Raasepori hosted a Quran exhibition, inaugurated by the Mayor of Raasepori, Petra Theman. Mayor Theman acknowledged the humanitarian efforts of the Jamaat and the importance of interfaith initiatives for the local residents. The exhibition displayed the Finnish and Swedish translations of the Holy Quran, along with 28 other languages. The library director, Heidi Enberg, noted how the multilingual display aligned with the spirit of Ramadan, promoting unity and cultural exchange. Missionary-in-Charge Finland highlighted the importance of such exhibitions in dispelling misconceptions about Islam and sharing its message of peace and harmony.
Both exhibitions attracted significant local interest. About 2500 people visited the exhibition in Hanko and the Raasepori exhibition is set to continue until 29 March, welcoming approximately 400 visitors daily.
National Volleyball and Netball tournaments held for Lajna Imaillah and Nasirat-ulAhmadiyya UK
Lubna Sohail Secretary Ishaat, Lajna Imaillah UK
Lajna Imaillah UK held the National Volleyball Tournament on 15-16 February 2025, at the Baitul Futuh Complex, which was participated by 11 regions. Months earlier, regional teams began selecting members, holding practices and competing in friendly matches to prepare for the main event. For many local regions, the opportunity to train at Tahir Hall was a blessing, with some teams also hiring sports halls or gymnasiums at schools and sports facilities. Training for most teams began as early as November 2024. Once the teams of six players (with substitutes) were selected by regional coaches, captains were appointed and uniforms were ordered to complete the preparations.
As is customary to the tournament, a celebration dinner was held for all regions to attend with their teams, captains and coaches. The dinner was hosted by the National Health and Fitness Team and Sadr Lajna Imaillah UK, who also drew names to determine which team would play who and when. This was followed by a brief encouraging speech to all the participants, reiterating the spirit and need for sportsmanship amidst the competitive atmosphere yet to come.
The tournament was initiated with a recitation from the Holy Quran, followed by the Lajna Imaillah pledge, a brief welcome address by Sadr Sahiba, and an overview of the event and schedule by the National Health and Fitness Secretary. For the players, a First Aid stall was set up to address any injuries, while spectators could enjoy snacks and drinks at the Tuck Shop.
The first game of the day was scheduled for 9 am which consisted of three sets (as all games did) and this was to be the scene for the next two days! Games were played non-stop on both days from 9 am to 1 pm, when the tournament paused for a salat and lunch break. Hearty meals were served to participants and spectators and a breather to offer prayers. On day 1, games resumed after the break and concluded at 8:40 pm, and on day 2, the semi-finals and finals took place right after lunch. A break for Maghrib prayer was taken on both days.
Ayesha region took 4th place, Baitun Nur 3rd place, Islamabad 2nd, and Baitul Futuh 1st.
The tournament concluded with an awards ceremony where organisers, referees, lineswomen, and coaches were all presented with gifts from Sadr Sahiba. Then, last but most definitely not least, the time for the team awards had arrived! As per routine, the event ended with a final silent prayer led by Sadr Sahiba.
Nasirat’s National Netball Tournament
With the volleyball weekend having now reached its conclusion, the annual National Nasirat-ul-Ahmadiyya Netball Tournament began. The tournament was set to take place on 17 February 2025. A total of eight regions participated. The local regions practised diligently in Tahir Hall, engaging in friendly matches, while others made use of external facilities or booked multiple training sessions per week. Training kicked off as early as November, with nasirat initially familiarising themselves with the game before their coaches selected final teams and captains. Each team comprised seven players, including a captain and three substitutes.
A celebration dinner was held for all regions to attend with their teams, captains and coaches. The dinner was hosted by the National Health and Fitness Team and Sadr Sahiba, who also drew names to determine which team would play who and when. This was followed by a brief encouraging speech to all the participants, reiterating the spirit and need for sportsmanship amidst the competitive atmosphere yet to come. Proud mothers and supportive friends filled the rows of chairs and standing space in every nook and cranny of Tahir Hall alongside their handmade banners and chants, at the ready for the moment their teams stepped onto the court. The tournament had been designed in a way which enabled all teams to play one another prior to the deciding games.
At 9 am, the tournament was initiated with a recitation from the Holy Quran, followed by a brief welcome by Sadr Sahiba and an introduction to the event and schedule by the National Health and Fitness Secretary. For players, there was a First Aid stall set up and ready to treat any injuries that occurred on site, and for spectators, a tuck shop was available offering snacks and drinks.
The schedule made space for all regions to play each other once both before and after breaking for salat and lunch. The Ayesha region took 4th place, Islamabad 3rd, London 2nd, and Baitun Nur 1st
Finally, the tournament concluded with an awards ceremony where teams, organisers, referees and coaches were all presented with gifts from Sadr Sahiba. As per routine, the event ended with a silent prayer.
Majlis Khuddam-ulAhmadiyya Norway and Humanity First UK collaborate for #GoalForGaza Foosball tournament
Abdul Hadi Masood Missionary, Norway
On 22 February 2025, Majlis Khuddam-ulAhmadiyya Norway, in collaboration with Humanity First UK, organised a charity
Foosball tournament at Furuset Forum under the #GoalForGaza initiative. The event aimed to raise funds and awareness for the people of Gaza, reflecting its commitment to humanitarian efforts and community engagement as part of the Muslims for Peace campaign.
Prior to the tournament, on 8 February 2025, an information stall was set up at Jerbanetorget, where volunteers distributed literature and engaged with the public to educate them about the situation in Gaza and encourage participation in the event.
The tournament featured eight teams –six external and two internal – competing in a spirited display of skill and camaraderie.
Aziz Hafiz Sahib, Chairman of Humanity First UK, travelled from the UK and delivered inspiring talks during both the opening and closing sessions. Having himself been in Gaza, he said:
“For the past 16 months, children in Gaza have had no access to education or the simple joy of playing football in the streets. The funds you have raised and the effort you have made will provide essential food, water, and education, making a meaningful difference in their lives.”
Through entry fees, donations and on-site contributions, a total of 150,000 kr was collected to support relief efforts in Gaza. Local media, such as Radio LatinAmerica, invited our volunteers, amplifying the message and encouraging broader community involvement.
Tongariro Alpine Crossing hike organised by Majlis Ansarullah New Zealand
Saqib Ahmad Qaid Tabligh, Majlis Ansarullah New Zealand
Majlis Ansarullah New Zealand organised a hiking trip to the Tongariro Alpine Crossing on 8 February 2025, in which 16 ansar and two khuddam participated. The Tongariro Alpine Crossing is located in Tongariro National Park, a UNESCO World Heritage site. We successfully completed the 20 kmlong Tongariro Alpine Crossings.
The journey began on 7 February, after the Jumuah prayer from the Baitul Muqeet Mosque, Auckland. By 9:30 pm, all participants had gathered in Turangi, where accommodation was arranged by a local Māori Ahmadi. The next morning started with Fajr prayer, followed by breakfast to prepare for the challenging trek ahead. Afterwards, all participants headed to Mangatepopo Car Park, the starting point of the Tongariro Alpine Crossing. The hike commenced at 9:10 am. The participants successfully completed the hike within 5 to 10 hours. After the hike, everyone returned to the accommodation and had dinner, followed by Maghrib and Isha prayers. At about 9:30 am the next morning, the participants began the return journey.
The True Revolution – Part 20 Perseverance in establishing Islamic civilization and the need for divine support
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 Difficulties of Establishing Islamic Civilisation
After this, I conclude my speech. There are many parts of this address that I have left unexplained. If Allah so wills, their explanation will be provided in another book. Similarly, I will also try to persuade scholars to write books.
However, I remind my friends again that it is easy to pledge something but more difficult to fulfil it. Many people present here have pledged to give the female members of their family their inheritance. But when the time comes to fulfil their oaths, their sons will [put pressure on them not to,] saying, ‘Father is ruining our inheritance.’ And they will encounter various other obstacles. Now, rise with firm resolve and remember that talking is easy, but acting is difficult. If taking action were that easy, you would have already addressed this issue, because this is not a new issue being presented to you. In fact, you were already aware of it but have not acted despite having the knowledge. When swept away by emotions, surrounded by enthusiastic chants, making oaths comes easily, and even the weak-minded join in. However, when the time for action arrives, they start making excuses and begin tarnishing the reputation of the office bearers of the Jama‘at tasked with implementing the work. Consequently, I anticipate that as a result of this, [today’s oath will be followed by] a great deal of disorder and allegations will be made against office bearers, labelling them as troublemakers and agitators. Just as has happened before in Qadian when people have been punished. They seek to hide the fact from people that they have failed to comply with the sharia for which they were punished, through disorder and by defaming office bearers. Instead, they fabricate claims of personal vendettas against specific officers, misrepresenting the reasons for their punishment. Similar episodes of misinformation and unrest will likely recur in the jama‘ats outside of [Qadian] as well.
A Word of Advice
Therefore, dear friends, busy yourselves in prayer and beseech God Almighty: Our Lord! You have burdened our weak shoulders with the weight of responsibility you placed on the Holy Prophetsa. We admit our failings and weaknesses. We are helpless and depend on your succour and support. Our Lord! You have power over all things. Strengthen our shoulders with Your grace. Cause us to speak the truth. Fill our hearts with faith. Enlighten our minds. Make us firm in our resolve with Your grace.
Rid us of our failings and bless us with such firm faith that we are willing to give up our lives in order to follow your command with unwavering devotion.
Our Lord! Bless us so that we may establish Your religion in the world in order to draw people towards Your teachings so that the blessings of Your religion mesmerise people and leave them with no choice but to embrace Islam.
Once a student has fully understood a subject, they are moved on to the next lesson by the teacher. I anticipate that upon mastering this lesson, Allah will grant you dominion over worldly governments and kingdoms, saying, ‘Having successfully implemented Islamic principles that didn’t require state authority, I now entrust governance to you, to universally enforce remaining Sharia laws and bring Islamic civilisation to its pinnacle. If you act on what I have told you, God will bestow you with your own rule, and those governments that will oppose you will be destroyed. He will order his angels to cause their downfall and instruct them to hand their power to those who seek to establish Islam. Strive as hard as you can and know that God will bring success to your efforts. You will observe His might in the way the Holy Prophetsa did. Our task is great but we are weak and frail. Therefore, let us pray with the words: Our Lord! Make us truthful and protect us from falsehood, cowardice, negligence and disobedience. Our Lord! Bless us by allowing us to follow the teachings of the Holy Qur’an. Enable our elders, youth, men, women and children to become your true servants and protect us from those temptations that lead people away from the right path. Our Lord! Fill our hearts with love for You. Our Lord! Fill our hearts with love for Your teaching, Your politics, Your economy, Your civilisation and Your religion, and enable us to recognise their greatness. The teaching that you revealed to the Holy Prophetsa should be dearer to us than all others. O God! May what belongs to You and is dear to You become dear to us, and may we distance ourselves from what distances us from You. However, may the concern for the welfare and reform of all humanity reign supreme in our hearts.
Grant us success in bringing about the grand revolution that the Promised Messiahas has vowed to establish through his guidance. O Allah, accept my prayers! Amin
End.
(Translation by Fazl-e-Umar Foundation, English Section)
How the Ahmadiyya Community pioneered women’s education, 1925
The day of 17 March 1925, holds a significant place in the history of the Ahmadiyya Jamaat, as it marks a momentous occasion when Hazrat Khalifatul Masih II[ra] inaugurated a school dedicated to the education of women in the sacred and blessed abode of the Promised Messiahas – a town about which God Almighty vouchsafed numerous glad tidings.
Hazrat Musleh-e-Maud[ra] has repeatedly expressed his deep concern for the education of the Ahmadiyya Jamaat’s women on various occasions. It is this very concern and commitment that led him to formally establish a structured institution for women’s education.
Fortunate indeed are the women who have been granted the honour of admission to this school, as they shall, God willing, serve as the foundation for the educational advancement of the female members of our Jamaat. May Allah bless their determination and grant them steadfastness in their resolve so that they may fulfil the grand aspirations and noble objectives that the Khalifa envisions for the education of women –objectives that, by the will of Allah, shall one day be fully realised.
The inauguration of this school at the Markaz [centre] of the Jamaat, along with the special efforts and diligence of Hazrat Khalifatul Masih[ra] in this regard, serves as a compelling model for the entire Ahmadiyya Community to focus on the cause of women’s education without any delay or negligence. As evident from the announcement by the Nazir Talim-o-Tarbiyat [Head of Education and Edification], published in the very newspaper [Al Fazl], those outside the centre who wish to contribute to this cause shall receive full support and encouragement in their endeavours.
Therefore, it is incumbent upon all responsible members of the Ahmadiyya Jamaat to promptly turn their attention to this matter and recognise the crucial importance of women’s education. To better appreciate this necessity, they should carefully read the following address delivered by the Khalifa on the occasion of inaugurating the Ahmadi Women’s Training School at the markaz of the Jamaat on 17 March after Zuhr prayer. On this occasion, Huzoor[ra] had also invited the heads of various departments and other responsible office-bearers. The women were seated inside the room behind a veil, while the men remained outside. […]
[The summary of Hazrat Khalifatul Masih II’sra address is as follows:
The issue of education is of such fundamental importance that, as far as we can observe, human beings have been concerned with it since the very beginning of history. The very first act of divine grace bestowed upon humanity after its creation was the teaching of knowledge, as indicated in the Quranic verse:
(“And He taught Adam all the names”). This signifies that Adam was granted all the necessary knowledge required at the time.
This also implies that all forms of knowledge originated through divine revelation, and the very first foundation laid after human creation was that of knowledge. God Himself laid the foundation of knowledge and entrusted its advancement to humankind. Just as He created the first fire, after which its preservation and use were entrusted to human beings. Similarly, all things were initiated by God, and their further development was placed in human hands. The same principle applies to knowledge.
At the same time, history also reveals that there have always been individuals who fail to appreciate the value of knowledge. Such individuals have existed since the earliest times and are symbolically referred to as Iblis – one who is engulfed in despair. In reality, hope is the driving force behind the pursuit and progress of knowledge. A person who harbours hope will strive to acquire knowledge, whereas one who loses hope will remain ignorant. The very essence of Iblis is his refusal to seek knowledge; he believed that whatever could be attained had already been given to him, and whatever he had not received was unattainable to anyone. In other words, he lost hope.
Concerning Iblis, God states:
(“He refused and was too proud and he was of the disbelievers”). That is, he chose not to engage in the effort of acquiring knowledge. Furthermore, istikbar also means perceiving something to be so great (that it is beyond one’s reach). Iblis deemed it impossible to acquire the knowledge being offered, dismissing it as mere deception. Consequently, he refused to become a student of Adam. This rejection of knowledge led to his deprivation, and as a result, he was disgraced, while Adam, who embraced knowledge, established a dominant lineage.
Thus, from the very beginning, human dignity and progress have been linked to emulating Adam – that is, acquiring knowledge – while despairing of knowledge is akin to becoming Iblis. It follows, then, that the pursuit of knowledge is essential for every human being.
It is, therefore, the duty of every Muslim to seek knowledge and to strive for its dissemination. Just as the term “Muslim” addresses men, it also includes women. However, it is God’s law that prophets are always sent to the most unenlightened nations so that He may demonstrate how He elevates the fallen. In accordance with this divine principle, the Promised Messiahas was sent to India – a nation that, at the time, was in a state of severe decline in terms of civilisation, politics, and education – so that from this very land, a Community of people might emerge who would become teachers to the world.
Now, it is imperative that women turn their attention to this cause. It is with this objective in mind that this school has been established and is being inaugurated today.
Initially, there may be limited interest in it, as is the case with any new initiative. However, one should not be discouraged by the humble beginnings. Growth will come in due time, and such remarkable progress will be achieved that its extent cannot even be imagined at present, for it will be a manifestation of divine grace. And no one can foresee the magnitude of God’s blessings even a minute before they descend.
Huzoorra said:
“With this hope and this appeal for women to work with determination and perseverance, I hereby inaugurate this school.”]
At the conclusion, Hazrat Khalifatul Masih II[ra] led everyone in a long and heartfelt silent prayer. Following this, Syed Zain-ul-Abideen Waliullah Shah Sahib[ra] delivered the first Arabic lesson while the principles of purdah were fully taken care of.
After him, Maulvi Sher Ali Sahib[ra] taught English, and then Huzoor[ra] provided general knowledge on geography.
The female students, who numbered 13, were seated in a separate room, separated by a curtain. For the present, Huzoor[ra] appointed the following companions as teachers for the school:
1. Maulvi Sher Ali Sahib[ra] – Teacher of English
2. Syed Zain-ul-Abideen Waliullah Shah Sahib[ra] – Teacher of Arabic
3. Master Muhammad Tufail Sahib –Teacher of History and Geography (However, as Master Sahib was occupied with exams at the time, Hazrat Khalifatul Masih[ra] personally taught his subject.)
(Translated by Al Hakam from the original Urdu, published in the 21 March 1925 issue of Al Fazl)
The importance and impact of religion in modern life
a society, have advanced so much that we know what is good and what is bad and we no longer need religion to tell us.”
contributions of religion that are not found elsewhere: (1) the ability to regulate, control, and govern inner desires and morality, and (2) the power to effectively prevent social vices in the best manner. Limiting myself to just these two points, I shall now delve with examples and a simple, yet humble, reflection on their relevance.
Regulation of inner desires and morality
Often, the law of the land is seen as sufficient to keep things in check. However, if this were the case, why do we still see a rise in laws being broken? The simple answer is that modern laws are devised to keep order by punishing crimes after they occur. For example, laws can incarcerate individuals for stealing, assault, or fraud; however, they do not address the crux of the matter or the root causes that lead people to commit such acts.
These core causes – be it greed, envy, uncontrolled anger or a lack of empathy –reside in the human heart and mind. And, so religion steps in where the law simply cannot. “Surely, Allah changes not the condition of a people until they change that which is in their hearts.” (Surah Ar-Ra`d, Ch.13: V.12)
When we look at religion and study it as a whole, we realise it offers guidance that nurtures self-restraint, shapes character and encourages people to reflect on their actions before they act. For instance, many religious teachings highlight honesty and generosity which as a result curbs greed and selfishness.
The Islamic concept of taqwa – or being God-consciousness – is one such principle. An individual who internalises taqwa aims to make choices that align with morality, even when no one else is watching.
consistently, decreasing the chance of toxic actions.
Prevention of social vices
Social evils such as substance abuse, sexual misconduct and deception can corrupt any community and all those within. While governments and societal norms dissuade these behaviours, they often lack the power to address their more in-depth causes. Religion, in contrast, goes further and beyond punishment; it presents a framework for moral and ethical living that deters vices and fosters virtues from the outset. “Say, ‘My Lord has only forbidden foul deeds, whether open or secret, and sin and wrongful transgression,” (Surah al-A’raf, Ch.7: V.34)
Take the case of alcoholism as an example. Though it is true that governments may charge taxes, limit sales, or penalise drunk driving; however, they cannot prevent an individual from choosing to not drink excessively or even responsibly. Religious teachings, on the other hand, often tackle situations of this sort at their heart. Islam, for instance, prohibits alcohol altogether, recognising its potential to damage individuals and society and thus cutting and preventing the vice from its very root. This prohibition is not simply about avoiding the drink itself but also about developing discipline and awareness of its harmful effects.
Likewise, consider the sinful act of unfaithfulness or other forms of sexual misconduct. Secular laws may penalise particular acts like sexual harassment or non-consensual relationships; however, they fail to control lustful thoughts, casual attitudes toward relationships, or other factors that contribute to moral decline.
According to Our World in Data, religion “has become less important in some English-speaking countries” and now holds less significance “to people in some Englishspeaking countries than it did 30 years ago.”
In this day and age, with the advancements in fields like science, technology and secular governance, many – and I’m sure this won’t be the first time you’ve read this – argue that religion is outdated or irrelevant, especially with the world’s progress in technology we see in the 21st century.
Oftentimes we hear: “Yes, we needed religion at one point in time but now we, as
Of course, this is a reflection of those who are yet to study religion deeply as it’s not just about knowing what’s good and what’s bad. In fact, God Himself has stated in the Holy Quran that he gave humans the intellectual capacity to know the difference between good and bad. The question or need for religion is far deeper than that.
“And He revealed to [man] what is wrong for it and what is right for it –” (Surah Ash-Shams, Ch.91: V.9)
Religion, even today, plays a vital role in human life, particularly in areas that no other institution can effectively address. For this, I shall limit myself to only two crucial
“Surely, Prayer restrains [one] from indecency and manifest evil,” (Surah al`Ankabut, Ch.29: V.46)
Take, for example, a person who is somewhat inclined or tempted to cheat on a test. The law – that is manmade law – cannot punish a person for simply considering cheating; it only intervenes if the act is committed. Nonetheless, religion teaches that even housing dishonest intentions within is wrong and one should seek goodness in both thought and action. This means that ones actions should be both pure and honest at the same time. “Indeed, actions are judged by intentions.”
(Sahih al-Bukhari, Hadith 1). This internal principle helps people make ethical choices
Religion steps in by emphasising modesty, fidelity, and respect for the sanctity of relationships. In many traditions, marriage is regarded as a sacred bond, and both partners are encouraged to honour their pledges. These teachings help decrease the likelihood of betrayal, broken families and emotional suffering.
Food for thought
Thus, in a world brimming with laws to punish acts but none to address intentions, religion serves as the ultimate compass, ensuring humanity is in check before the trial even begins.
The question is: are you living by a moral compass or waiting for the court summons?
Jalees Ahmad Al Hakam
Reflections on the international day to combat Islamophobia
Iftekhar Ahmed Ahmadiyya Archive & Research Centre
The denial of common humanity: the core of Islamophobia
The International Day to Combat Islamophobia on 15 March is marked by a fundamental challenge to the concept of a common human community: the denial of the dignity and equality of Muslims. This denial, which manifests itself in actions and attitudes worldwide, is at the heart of Islamophobia.
This is not just about individual prejudice, but about a worldview that sees Islam and Muslims as an inherently other, fundamentally different and often threatening. This otherness takes many forms, from overt acts of violence and discrimination to subtle but pervasive prejudice embedded in social structures and narratives. It is present in the physical world, where Muslims face harassment, marginalisation and the desecration of their sacred spaces, and it is amplified in the digital sphere, where misinformation, hate speech and incitement to violence circulate with alarming speed and reach.
The consequences of this denial of common humanity are profound. It undermines the foundations of justice, equality and mutual respect and creates a climate of fear and division that harms not only Muslims but the entire social fabric. The challenge is therefore not only to tackle the symptoms of Islamophobia, but also its
root cause: the rejection of the fundamental principle that all people, regardless of their faith, deserve dignity and respect.
The architecture of prejudice: Distortion and dehumanisation
The denial of common humanity that Islamophobia is based on did not suddenly appear out of nowhere; it is actively constructed and maintained through specific mechanisms. Understanding these mechanisms is important in order to dismantle the structures of prejudice.
At the centre of this architecture of prejudice is the systematic distortion of representation. This is not just an accidental misunderstanding, but a deliberate and consistent misrepresentation of Islam and Muslims that reduces a diverse and complex global faith to a monolithic, negative caricature. This distortion is based on selectively amplifying the actions of a fringe minority while ignoring the overwhelming majority of peaceful, law-abiding Muslims who contribute positively to their societies. This calculated misrepresentation, propagated through media, political rhetoric and online platforms, creates a false narrative that fuels fear and justifies discrimination.
This distortion in turn enables and reinforces the process of dehumanisation. By constructing Muslims as an inherently threatening other, it becomes possible to override the normal rules of empathy and ethical consideration. This dehumanisation is
not a side effect, but the essential prerequisite for acts of violence, discrimination and the denial of basic human rights. The question we must ask ourselves is not only how this dehumanisation comes about, but also why it is so readily accepted and maintained in certain sections of society. The answer lies partly in the deliberate cultivation of fear and the exploitation of existing social anxieties.
The accountability imperative: Structures of power and responsibility
The pervasive reality of Islamophobia, fuelled by deliberate distortion and dehumanisation, requires a fundamental shift from passive observation to active accountability. This is not a matter of political correctness, but an ethical imperative rooted in the principles of justice and universal human rights.
This imperative for accountability necessarily centres on two primary areas of influence: the structures of governance and the architects of the digital landscape.
Governments, as the ultimate guarantors of the rights and security of their citizens, have a great responsibility to actively combat Islamophobia. This responsibility goes beyond symbolic gestures and requires the enactment and consistent enforcement of laws that directly target hate speech and hate crimes, as well as proactive educational initiatives aimed at debunking prejudiced narratives and promoting genuine understanding. In addition, governments
must actively address the systemic biases where discrimination is prevalent in areas such as employment, housing and access to services.
At the same time, the platforms that dominate the digital space have a unique and inevitable responsibility. The demonstrable link between hate speech online and incitement to violence and harm in the real world requires a fundamental reassessment of their role and obligations. Claiming neutrality is not enough in the face of the active spread of hate and misinformation. Proactive measures such as robust content moderation, algorithmic transparency and a commitment to prioritise people’s safety over profit-driven dissemination are ethically imperative. The digital space is not a separate reality, it is an integral part of the human world and arguably subject to the same moral obligations.
Reclaiming common humanity: Truth, justice and the pursuit of peace
“The International Day to Combat Islamophobia” is therefore not just a day of remembrance or condemnation; it is a call to action, a demand for a fundamental shift in perspective and practice. It is a call to reclaim the primacy of common humanity, to dismantle the structures of prejudice and to build a world where justice, equality and mutual respect prevail.
This requires a consistent and unwavering commitment to the truth. The distorted narratives that fuel Islamophobia must be actively countered with accurate information, nuanced understanding and open dialogue. The voices and experiences of ordinary Muslims, who represent the vast and diverse reality of Islam, must be amplified to counter the monolithic caricature that is so often portrayed. This is not a passive process, but requires a proactive and sustained effort to break down stereotypes and foster genuine empathy. The Ahmadiyya Muslim Jamaat is an example of how it is possible to bridge these perceived divides.
The pursuit of justice is inextricably linked to this commitment to truth. The systemic prejudices and discriminatory practices that perpetuate Islamophobia must be addressed through concrete policy change and legislative reform. The rights of all people, regardless of their faith, must be protected and upheld to ensure equal access to opportunity and freedom from fear.
Ultimately, Islamophobia is a challenge to the foundations of a just and peaceful society. The way forward requires a collective commitment to upholding universal values, rejecting prejudice in all its forms and actively building bridges of understanding and cooperation. This is not just a Muslim concern; it is a human concern, a call to build a world in which the inherent dignity of every human being is recognised and respected.
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
21 February 2025
Musleh-e-Maud: The Prophecy and the Man
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Yesterday was 20 February and within the Jamaat, this day is known as the day of the prophecy of Musleh-e-Maud [the Promised Reformer]. Around this date, gatherings are held in the Jamaat to commemorate the prophecy of Musleh-e-Maud. This is a lengthy prophecy of the Promised Messiahas, in which the birth of a son and his characteristics are outlined. This was published in the form of an announcement on 20 February 1886. In this prophecy, the revealed words in relation to some characteristics of this son are as follows: “He will be extremely intelligent and understanding.” It further says: “He will be filled with secular and spiritual knowledge.” (Aina-e-Kamalat-e-Islam, Ruhani Khazain, Vol. 5, p. 647)
In accordance with this, Allah the Almighty blessed the Promised Messiahas with a son, who possessed these characteristics, and his name was Hazrat Mirza Bashir-ud-Din Mahmud Ahmad. He is also referred to as “Musleh-e-Maud”. Even children in our Jamaat who are acquainted with our history – since adults are generally more acquainted with it – are very well aware of this prophecy. Gatherings are held among the Atfal [auxiliary organisation for boys between the ages of 7 and 15] and the Khuddam [auxiliary organisation for young men between the ages of 15 and 40].
As it is stated in the prophecy that the boy would be filled with secular and spiritual knowledge, Allah the Almighty personally illumined his mind and filled it with knowledge. In his secular education, he merely reached the primary level; or perhaps not even that. Indeed, he attended school; however, Hazrat Musleh-eMaudra has written himself that he never passed his exams. He was very weak in secular subjects. However, Allah the Almighty enabled him to perform such intellectual, religious and administrative tasks that even the most learned appear to be school children in comparison. His Khilafat, which spanned 52 years, is living proof of this. He delivered countless speeches and penned countless articles on numerous secular topics. There
is no end to his knowledge of religion and the Holy Quran. He also delivered numerous speeches and penned countless articles on secular topics and national and international politics. His articles and speeches on history were of the highest standard. He also analysed economic affairs and spoke about various systems across the world such as socialism, communism and capitalism. He also delivered a speech [on this], which was later published in the form of a book. This is available among the literature of the Jamaat. He even discussed matters relating to the military and warfare, science and other academic topics in such a manner that it leaves a person astounded. He delivered many speeches to nonMuslims, who were compelled to praise his depth of understanding and knowledge. These articles and speeches span thousands of pages. It is impossible to detail them in a short time. As a matter of fact, it is even impossible to merely introduce them. At present, I will mention only a few as an example to serve as a basic introduction.
Topics such as “The Economic System of Islam”, “The New World Order” and “The Outset of Dissension in Islam” are frequently discussed in the Jamaat. However, I will introduce some other topics, which people are generally not acquainted with.
Hazrat Musleh-e-Maudra gave advice and spoke about the future of Türkiye and the duties of the Muslims in 1919, i.e., in the early days of his Khilafat. The summary or introduction to this is that whilst benefitting from every occasion to unite the nation, Hazrat Musleh-e-Maudra, gave extremely wise advice and wrote this book on 18 September 1919, at a time when the Turkish government was in peril.
In order to unite and gather the Muslims of differing views, he gave the guiding principle, “In my view, the foundation of this gathering should solely be (a meeting was to take place regarding the Turkish Government) that removing a government that claims to be Muslim, or diminishing it to the status of to a state, is an act that every sect calling itself Muslim disapproves of and
even finds unpalatable to consider.”
Furthermore, regarding the Ottoman Empire and the Islamic centre, Hijaz, his guidance is as follows:
“The national pride of the Arabs has come to life and their desire for independence has awakened. […] After 1300 years they have once again become masters over their homeland and have proved their right to govern through their administrative skills, and sense of justice and equity. No new suggestions in this regard will be successful; nor should any sensible person entertain such ideas. [...]”
He also gave the following advice for the betterment of Türkiye:
“Mere gatherings and lectures will not suffice, nor will collecting money to publish advertisements and tracts. Rather, a systematic effort must be made across all countries of the world to achieve this objective. This is an era of knowledge, (he stated that this is an age of intellect), and people demand evidence for everything. Therefore, to accomplish this difficult task, proper organisation and planning are essential. Engaging in futile activities is not the way of the wise.”
This is something Muslims must reflect upon even today. At that time, it was only a matter concerning the Turkish government. Today, more than ever before, the Muslim world and the Arab world must recognise that slogans and meetings alone will not be enough – practical steps must be taken. While explaining the reason behind the hostility and prejudice against the Turks and Islam, he stated:
“Misconceptions about Islam have been instilled in their hearts (i.e., the hearts of opponents of Islam) for generations that they do not consider it to be like other religions. Rather, they view it as a belief system that turns human beings into animals, and into depraved beasts for that matter. They do not run away from any religion aside from Islam; they merely consider them detestable. It is only Islam that they fear (i.e., the opponents of Islam), and see its progress as not only an impediment to their culture and way of life,
but also as something fatal for humanity.”
Nowadays, this narrative is being pushed even more forcefully. In every country, rightwing groups and others are running major campaigns against Islam and Muslims. To change this situation, he provided the following guidance:
“It is for the Muslims to repent and turn back to God Almighty, to understand Islam and come to recognise its essential truths, and make them known to others so as to bring to an end the hardships that afflict them. [...] If they have not yet propagated their faith, nor obeyed the commandment of God to spread these unparalleled teachings throughout the world, (this is what practically happened. What Islam did they display?), they ought to act now for the sake of their own survival (if they wish to live, they must act now), which is conditional on the propagation of Islam.” (Turkey ka Mustaqbil, Anwar-ul-Ulum, Vol. 4, pp. 16-18)
Thus, Muslims must adopt this very same rule; otherwise, the anti-Islamic world will begin surrounding the Muslim countries. It is doing so even now.
Then an opportunity arose at the “AllParties Conference.” For this programme, he gave guidance by the name of a speech called “An Observation”. This pamphlet was written by Hazrat Musleh-e-Maudra on 13 July 1925, in order to present it at a gathering of the All-India Muslim Parties Conference. The organisers of the Conference desired that the Head of the Ahmadiyya Muslim Community attend in person and express his views. Hazrat Musleh-e-Maudra wrote in response, saying “I myself am unable to attend, but I shall present my opinions through my representative.” In this pamphlet, Hazrat Musleh-e-Maudra first stated the religious and political definitions of Islam. He stated that Islam firstly has a religious definition, regarding, which every person has a right to define as they see fit. Secondly, there is the political definition of Islam. In the political sphere, “who will be viewed as Muslims” can only be answered by Hindus, Christians, and Sikhs, who have interacted with Muslims on a political
level. This is because if the followers of one [Muslim] sect consider themselves to be Muslims – even if other [Muslim] sects consider them to be non-Muslims – when the Hindus and Sikhs engage with them on a political level, they will include all of them under the banner of Islam. And the actions that they commit against one people, they will commit against others as well. (They will consider every sect to be Muslim.) Thus, their interests are politically the same, and if Muslims do not understand this point, then others will slowly devour them one by one and Muslims will come to their senses at a time when it cannot help them anymore.
This is why Hazrat Musleh-e-Maudra presented this golden rule in front of all the Muslim sects: in political affairs, Muslims must show complete unity and concord, because if you politically ostracise a sect, how can you expect them not to turn to other nations. After this, he gave several suggestions regarding the progress, propagation and political strength of Islam, and stated that for the strength and proliferation of Islam, it is necessary that an outreach system is implemented throughout India, and a path to the mutual unity of all these outreach organisations be sought, because the life of Islam is predicated upon tabligh [propagation]. And it is necessary to create a complete system for this. And now the scope of this work is the entire world. In addition, for advancements in the industrial and educational fields, specific departments must be established. Every department should have its own objective, and every year, it should be analysed as to how much progress has been made. This is now the responsibility of established Islamic governments. Furthermore, the immediate establishment of a committee is also necessary, which can examine how Muslims can be freed from the influence of other nations, and to examine which are those core professions that possess very few experts who are Muslims. Then this committee should try to fill this shortage.
Similarly, Hazrat Musleh-e-Maudra also emphasised the importance of establishing a Muslim bank and said that if a [banking] system without interest can be developed –
“
As mentioned already, Hazrat Musleh-eMaud’sra insight into international affairs was profound, and he has written about various other related topics. As I have pointed out, he has written religious literature, such as his commentaries, in an extraordinarily vast number. His Friday sermons, speeches delivered at various gatherings of the Jamaat and addresses on various occasions are a treasure trove of knowledge and wisdom.
and it certainly can be – then our Jamaat is also ready to be part of it. He also proposed the establishment of a treasury and a Muslim Chamber of Commerce. Furthermore, except for military court cases, he emphasised the need for all other disputes amongst Muslims to be mutually decided by a local council instead of going to a court – where there are non-Muslim governments. He stated that to establish peace, it is necessary that there be no interference in religious affairs. With the utmost patience, allow others to work in accordance with their own beliefs, and for us to work according to our own beliefs.
Regarding business, industry and trades, Hazrat Musleh-e-Maudra observed that “commerce is the sector that Muslims have neglected the most, and in terms of business, have been reduced to mere servants of the Hindus.” While it was true in that era, it’s even more evident in the modern age: Muslims have become subservient to wealthy and powerful corporations of the world, whether they be Jewish, Christian or of any other faith. At that time, it was a similar situation. But even in today’s age, Muslims are becoming subservient to the world’s governments and businesses, as I mentioned. Hence, Muslim nations ought to reflect on this. For the Muslims, there is a great need to focus on the advancement in trade, and commerce innovation.
In the end, Hazrat Musleh-e-Maudra emphasised the importance of Muslims setting aside their internal conflicts and focusing on working together in mutual harmony, saying, “I conclude this address by once again emphasising: all our efforts shall be made redundant and all our plans shall prove fruitless if we fail to grasp the fact that despite calling each other disbelievers, in the eyes of the world, we are all Muslims – a loss to one of us is a collective loss for all. Thus, we should leave religious edicts out of the arena of political discussions and affairs, because they are beyond the scope of our activities. In no way does Islam forbid you from working amicably with those whom you deem to be non-Muslims in order to fulfil your political duties.
“If the Holy Prophetsa of Islam could come to an understanding with the Jews when faced with opposition from the idolaters, then there is no reason why, for the sake of the political well-being – nay –political security of Muslims, those sects who call themselves Muslims cannot work
together for this cause. If at this great hour, we cannot come together as one, it will prove that our disagreements are not for the sake of Islam, but are personal grievances that serve only our egos. May God Almighty save us from such depravity.” (All-Parties Conference ke Programme par Aik Nazr, Anwar-ul-Ulum, Vol. 9, pp. 8-10)
In Pakistan and some Muslim countries, this is the general situation. Especially against Ahmadis, who according to them are disbelievers - notwithstanding the fact that every sect calls each other disbelievers – this is precisely why such a negative impression of Islam is developing throughout the nonMuslim world, to the detriment of the Muslims. Hence, this is a point that even today the Muslims and Muslim nations need to understand.
Regarding the situation of India, when Pakistan and India were one country, there was a Round Table Conference. The question of who would represent the Muslims at this conference arose. The British Government appointed a commission to evaluate the prospect of an independent India, tasked with reporting every ten years on the extent to which the people could be given such powers as allow them to establish their own autonomous government. This commission’s first president was a British barrister named Sir John Simon. (Musalmanan-e-Hind ke Imtihan ka Waqt, Anwar-ul-Ulum, Vol. 10, pp. 2-3)
Nonetheless, this commission continued to deliberate and debate over various issues during this time, and Hazrat Musleh-eMaudra would also guide the Muslims by sharing his detailed thoughts on different occasions. Thus, a Round Table Conference was convened which is mentioned in our history with reference to Hazrat Musleh-e-Maudra. The report presented by the commission set up by the British government did not meet the expectations of the people of India, and so they refused to accept it. Against this backdrop, the British Government announced a Round Table Conference, the details of which stated that the representatives of both Britain and India could gather in one place and deliberate on the political future of India.
On this occasion, Hazrat Musleh-eMaudra promptly wrote an article to guide Muslims, advising them to set aside their internal divisions and differences and work together in unity for the national interest. Only through this approach would they
be able to successfully obtain their rights while confronting opposing nations. They should strive to send representatives to the conference who could truly fulfil their duty of representing the nation. On this occasion, Hazrat Musleh-e-Maudra also advised the government to select representatives in consultation with political parties so that people would willingly accept the decisions made at the conference.
With regards to safeguarding the rights of Muslims, Hazrat Musleh-e-Maudra stated: “In my view, it is time now for the AllMuslim Parties Conference to act. Merely publishing the demands of Muslims is not enough. If the participants of the Round Table Conference disregard these demands, then the decisions of the All-Parties Conference would hold no value. Therefore, this is the time to alert the government about the negative consequences of wrongfully electing participants, and inform the public about its dangers, and to not rest until the decision about Muslim representation is made through Muslim elected representatives and their important political organisations.” (Gol Mez Conference Aur Musalmano ki Numaindagi, Anwar-ulUlum, Vol. 11, pp. 13-14)
These suggestions were taken very seriously in many circles, given the circumstances at that time.
Then, regarding the political conditions of India at that time, he wrote an article proposing some solutions. Shortly after the Simon Commission’s report was published, which was mentioned earlier, the British government decided to convene the Round Table Conference in London to consider various aspects of India’s political evolution and propose a future course of action. Since the Simon Commission had not fully considered Muslim rights, Hazrat Muslehe-Maudra was concerned and wanted to ensure that Muslim rights would not be ignored in the future. Therefore, Hazrat Musleh-e-Maudra deemed it appropriate to comment on the Simon Commission report at this time, highlighting its deficiencies and presenting such a solution to India’s problems that would allow all communities to live peacefully together in harmony in the future. Thus he stated:
“Being a religious person, I am not so much connected with politics as are those who may be called professional politicians but my religion makes it all the more obligatory on me to work for peace and goodwill. My being unconnected with politics, perhaps also imparts to me a sense of impartiality, which enables me to look at things more dispassionately than those who are actually taking part in the struggle on one side or the other. In view, therefore, of the coming Round Table Conference, I have thought it advisable to express my views on the recommendations of the Simon Commission and other matters connected with the present political problem of India and I hope that the unbiased and independent thinkers of both the countries will give my suggestions a dispassionate and sympathetic consideration.” (Some Suggestions for the Solution of the Indian Problem [1930], p. 3)
In his analysis, Hazrat Musleh-e-Maudra thoroughly discussed the rights and demands
of Muslims, highlighting the rationale behind them. Along with this, he presented an extremely sensible and satisfactory solution to India’s political problems. This comprehensive analysis was immediately sent for publication in the English language so that participants in the Round Table Conference could read and benefit from it. The Muslim representatives especially benefited from it. Consequently, for the first time, they were able to successfully present their unified demands at the conference – it proved beneficial during that period. This had a profound impact on influential people in England, and they were compelled to acknowledge the special status of Muslims in India and recognise the rationale and utility of their demands.
This book by Hazrat Musleh-e-Maudra became very popular in both India and England, and was read with great interest and attention, and many reputable politicians and journalists paid glowing tributes to him. (Hindustan ke Maujudah Sayasi Masalah ka Hal, Anwar-ul-Uloom, Vol. 11, pp. 18-19)
Many incidents are recorded in Tarikh-eAhmadiyyat. This analysis, as I mentioned, was very well-received in both circles, was read with great attention, and I will present [some reviews] on it as examples:
Lord Meston, former Governor of UP, said: “I am grateful to you for sending me the most interesting work by the Imam of the Ahmadiyya Community (he is writing this to the sender). I have previously read several of his works with interest. I am hopeful that reading this book will be a source of pleasure and benefit for me.”
(Tarikh-e-Ahmadiyyat, Vol. 5, p. 214)
Lieutenant Commander Kenworthy, Member of Parliament, said: “I am very grateful that you sent me the book Some Suggestions for the Solution of the Indian Problem. I have read it with great interest.”
(Tarikh-e-Ahmadiyyat, Vol. 5, p. 214)
Sir Malcolm Hailey, Governor of UP Province and former Governor of Punjab, wrote to the Imam of London Mosque: “I am very grateful for the book you sent me on behalf of the Imam of the Ahmadiyya Community. I am well acquainted with the conditions of the Ahmadiyya Community and fully understand and appreciate the role they are playing in solving India’s important issues. I am confident this book will be useful for me, and I will read it with great interest.” (Tarikh-e-Ahmadiyyat, Vol. 5, p. 215)
Then, Sir John. O. Miller said: “I sincerely thank you for sending this small book containing the proposals of the Imam of Ahmadiyya Community for solving India’s problems. This is the only detailed critique of the Simon Commission’s proposals that has come to my attention. I will not comment on those details where difference of opinion is inevitable, but I commend the sincerity, rationality, and clarity with which His Holiness, the Imam of Ahmadiyya Community, has expressed his Community’s views, and I am very impressed by His Holiness, (Hazrat) Mirza Bashir-ud-Din’s lofty thinking.” (Tarikh-e-Ahmadiyyat, Vol. 5, p. 215)
Then, the Honorable Peterson, (CISCE), said: “Thank you very much for sending the book Some Suggestions for the Solution of the Indian Problem. I have not had time
to finish it yet, but I do hope to complete it in a few days. From what I have read thus far, it certainly appears to be an interesting and valuable effort to explain the current situation. The Muslim perspective has been presented very clearly. I hope to meet soon,” and he continues writing to the sender. (Tarikh-e-Ahmadiyyat, Vol. 5, p. 217)
Dr Zia-ud-Din Sahib of Aligarh said: “I read the book by His Holiness with great interest. I request you to ensure its wide circulation in Europe. Every Member of Parliament should certainly receive a copy, and one copy should be sent to every newspaper editor in England. This book needs more circulation in England than in India. His Holiness has rendered an important service to Islam.” (Tarikh-eAhmadiyyat, Vol. 5, p. 218)
These non-Ahmadis are writing that a great service has been rendered for Islam, whereas here, non-Ahmadi sects deem Ahmadis to be non-Muslims.
Seth Haji Abdullah Haroon Sahib, MLA Karachi, said: “In my opinion, among all the books written on politics in India, Some Suggestions for the Solution of the Indian Problem is among the best works.” (Tarikhe-Ahmadiyyat, Vol. 5, p. 218)
Allama Dr Sir Muhammad Iqbal writes, “I have read some of the thoughtful analysis – it is excellent and comprehensive.” (Tarikhe-Ahmadiyyat, Vol. 5, p. 218)
The Inqilab newspaper from Lahore wrote, “With this thoughtful analysis, Mirza Sahib has rendered a great service to Muslims. Mirza Sahib has done the work which should have been done by large Islamic organisations.” (Tarikh-eAhmadiyyat, Vol. 5, p. 218)
The Siyasat newspaper from Lahore writes, “If we put religious differences aside and look at what Mirza Bashir-ud-Din Mahmud Ahmad Sahib has accomplished in the field of writing and publication – both in terms of volume and benefit – it is worthy of every praise. The political principles which he established in having his community walk side by side with the general Muslim population and finding success in this endeavour under his leadership cannot go without being lauded by every fair-minded Muslim and pious individual.” It goes on, “An entire generation can testify to his political insight. He has done commendable work in assembling Muslims in response to the Nehru Report, presenting the Islamic perspective before the Simon Commission, having fact-based discourse from an Islamic perspective on contemporary issues, and publishing books replete with arguments in favour of the rights of Muslims. The book under discussion is his critical analysis of the Simon Report, which has been written in the English language. Upon reading it, one is able to ascertain the wide breadth of his knowledge. His style of expression is easy to understand, convincing, and his words are clear.” (Tarikh-e-Ahmadiyyat, Vol. 5, p. 218)
These were some of the reviews.
Then he also wrote about Islam’s solutions to the current unrest in the world and he delivered speeches on world peace. I will mention these in summary: With world peace in mind, Hazrat Musleh-eMaudra delivered an enlightening speech on 9 October 1946 at 5:30 in the evening in the large courtyard of Art Park Road in Delhi. Hundreds of non-Ahmadis and non-
Muslim dignitaries were in attendance to hear this speech. They listened attentively and calmly to His Holiness’ address. This was published for the first time in Al Fazl on 15 April 1961. The Tej Delhi newspaper wrote the following note about the speech in its 14 October 1946 edition:
“The Ahmadi leader, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad mentioned in his speech that the issue of peace and tranquillity is as old as human civilisation itself, as it is deeply connected to human nature. If it is to be established, then enmity and hatred must be eliminated. The matter is not political but has to do with morality. If we remain cognisant of God’s Might and abandon love for wealth and greed, then in place of hatred and greed, we can establish sentiments of brotherhood and love. The disputes in the religious world can be brought to an end so long as we learn to respect the sentiments of others and develop tolerance within ourselves. Just as religious matters require patience it is also necessary for this to exist in worldly matters as well.” This was an issue during the time of Muslims and Hindus and with Christians as well. He said, “We must end national and racial disputes and establish a universal spirit of brotherhood.” (Dunya ki Maujudah Bechaini ka Islam Kya Ilaj Pesh Karta Hai, Anwar-ul-Ulum, Vol. 18, pp. 11-12)
This was a brief introduction to this book.
Then he wrote a book responding to allegations, saying that we must assist oppressed people even if they beat us or cause us harm. This was a response to a statement made by a newspaper in Delhi. The newspaper wrote that Ahmadis support Pakistan despite other Muslims not having treated them well. They were inciting Ahmadis regarding their support for Pakistan even though Muslims did not treat them well. It wrote, “When Pakistan will be formed, Muslims will treat them the same way they were treated in Kabul. Then Ahmadis will ask to be made part of India.” This was the newspaper’s opinion.
On 16 May 1947, Hazrat Musleh-eMaudra gave his opinion on the matter after the Maghrib prayer, saying, “It is our duty to help those people who are oppressed, even if they beat us or cause us harm.” He also said, “Even if our enemy is cruel and unjust towards us, we will still act with justice.”
This address by Hazrat Musleh-e-Maudra was also published in book form in Qadian. (Hamara Farz Hai ke Hum Mazlum Qaum ki Madad Karein Chahe wo Humein Marein ya Dukh Pohanchain, Anwar-ul-Ulum, Vol. 18, p. 19)
Even these days, some people raise the question, asking why Hazrat Muslehe-Maudra supported the formation of Pakistan. This address serves as a response. Based on the circumstances at that time, it was necessary to help the Muslims, and the Jamaat is always at the forefront of helping Muslims. Hazrat Musleh-e-Maudra did not deny that the Jamaat would be oppressed. He said that no matter what happened, at the time the Muslims required help and Ahmadis should support them because it is necessary for us to support Muslims.
He delivered a lecture on the future of Pakistan, the summary of which is that after the creation of Pakistan, he delivered an enlightening lecture in Lahore, the capital of Punjab, on the topic of the future of Pakistan.
It was attended by Lahore’s renowned scholars and intellectuals, who expressed their appreciation for these lectures. The first five lectures were delivered at the Maynard Hall in Lahore and the sixth lecture was delivered in the University of Lahore. It is said regarding the lecture on 7 December 1947 at the Maynard Hall in Lahore that Hazrat Musleh-e-Maudra was unable to cover certain aspects of the topic due to the shortage of time. Hence, for the greater benefit, Hazrat Musleh-e-Maudra published the topic in Al Fazl from his memory. Then, on 9 December 1947 it was published in the Daily Al Fazl that was printed in Lahore. In this address, Hazrat Musleh-e-Maudra provided invaluable principles and gave advice and suggestions about how Pakistan could make progress from the standpoint of vegetation, agriculture, livestock, and wealth. (Pakistan ka Mustaqbil, Anwar-ulUlum, Vol. 9, p. 8)
This lecture became very popular. He also shared his views on the topic of Islamic traditions or the Islamic constitution and regulations. After migrating from Qadian to Lahore, this was the last of a series of lectures about the future of Pakistan. Hazrat Musleh-e-Maud delivered this lecture in University Hall, Lahore, on the topic of Islamic traditions or Islamic constitution and regulations, as mentioned before. This lecture was published as a pamphlet on 18 February 1948 for the benefit of all. It is currently in volume 19 of Anwar-ulUlum. In this address, while elaborating on Islamic traditions, Hazrat Musleh-e-Maudra shed light on what type of constitution or tradition should be established in Pakistan. He said, “In the Pakistani constitution, if Muslims – who will be in the majority – will pass a law that says that the laws for Muslims in Pakistan will be made according to the Quran and sunnah [practice of the Holy Prophetsa] and it will not be permissible to create laws contrary to that, then although the foundations of the government will not be entirely Islamic because it cannot be, however, the operation of the government will become Islamic. Its laws relating to Muslims will also become Islamic and that is what Islam demands. Islam does not say that Hindus, Christians, and Jews must be made to act according to Islam; in fact, this would be in stark contradiction to Islam.” (Dastur-e-Islami ya Islami Aa‘ieen-e-Asasi, Anwar-ul-Ulum, Vol. 19, pp. 10-11)
Islam gives freedom to every religion and every person. Today, these people say that an Islamic constitution and laws have been established in an Islamic country, whereas practically, it was Hazrat Musleh-e-Maudra who initiated it and gave his suggestions for it. Injustices are carried out in the name of Islam, whereas he drew attention towards acting according to the Islamic teachings and creating a constitution in accordance with those teachings, as I mentioned. If Ahmadis were so opposed to Islam as the clerics of today claim, then what need did Hazrat Musleh-e-Maudra have to give this advice and draw attention to this? In any case, these days, so-called clerics are trying to hold the country hostage. May Allah the Almighty bring about a right-minded individual who can save the country from their evil ploys and bring the country upon the path of success.
Then there is a treatise titled: “Pakistan is a Brick from the Edifice of Islam that we will
establish in the World.” This was a lecture delivered by Hazrat Musleh-e-Maudra at the Town Hall in Quetta [Pakistan]. Following the creation of Pakistan, Hazrat Muslehe-Maudra delivered six lectures in Lahore on the topic of “The future of Pakistan”, as mentioned earlier. A short while after this, he toured various central towns of West Pakistan and addressed thousands of citizens of Pakistan on the topic of how to strengthen Pakistan, explaining to them through his profound wisdom and constructive viewpoint. In June 1948, Hazrat Musleh-e-Maudra travelled to Quetta, where he delivered comprehensive and enlightening public lectures in which he pointed out important matters relating to national interest for the benefit of all the residents of Pakistan. He advised them by outlining in great detail their responsibilities to their country and through his spirited effort and words filled with love, his boundless power of faith and unwavering commitment breathed a new spirit and life into hundreds and thousands of dejected and sorrowful hearts. This address was delivered by Hazrat Musleh-e-Maudra on 4 July 1948 at the Quetta Town Hall on the topic of “Pakistan and its Future Prospect”. This was published in Al Fazl on 23 March 1956 and had a significant impact on people. (Pakistan Aik Eent Hai Us Islami Imarat ki Jisse Humne Dunya Main Qaim Karna Hai, Anwar-ul-Ulum, Vol. 19, p. 19)
It was priceless advice on the topic of the advancement of Pakistan and its consolidation.
The Ahmadiyya Jamaat in Sargodha organised a public gathering at the Company Bagh on 11 November 1949 on the topic of “The Advancement of Pakistan and its Consolidation”. In those days we could hold such gatherings, but now we are prohibited from even holding Tarbiyati [related to moral training] gatherings. This gathering held a special distinction in that it was the first occasion where Hazrat Musleh-e-Maudra gave his invaluable advice and guidance to the thousands of Ahmadis and non-Ahmadis of Sargodha and its surroundings, who had gathered to benefit from this occasion. In an enthralling manner, he advised them to abide by the Islamic injunctions and to strive to further strengthen Pakistan. The audience was engrossed in the speech of Hazrat Muslehe-Maudra from the beginning to the end and they took great interest in it.
With regards to being mindful of the safety and protection of Pakistan, Hazrat Musleh-e-Maudra advised: “We, ourselves were the ones who prayed, ‘O God, grant us this country’, now it is in our hands to ensure its establishment and progress. If we fail to understand our duties, then we will suffer humiliation in this life and the next. Allah the Almighty will say: ‘I had bestowed this country to you upon your request. But you allowed it to be destroyed.’” This is exactly what the religious clerics are doing today and are causing its destruction. To increase the revenue of Pakistan, Hazrat Muslehe-Maudra, advised all factions of society to pay taxes honestly and encouraged that as many youths as possible should join the army for the protection of Pakistan. In those
days, the newspapers were claiming that the Government of Pakistan was not doing anything to establish an Islamic government. “But we asked for Pakistan in the name of Islam.” Hazrat Musleh-e-Maudra imparted guidance with great foresight. And in the end, stated:
“Simply raising slogans does not reflect a nation’s success. If, at this time, everyone begins to raise slogans for Allah’s greatness, or ‘long live Pakistan, and perish India,’ this will not cause even a mouse in India to perish. (A mere slogan is ineffective.) However, if everyone begins to abide by all the things that I have stated (i.e., what he mentioned in his speech), if businessmen pay taxes, if commuters stop evading paying for their train tickets, if the youth focus their attention on seeking an education instead of wasting their time in vain pursuits, if strong youth join the army, if officials abstain from taking bribes and conduct all their work with integrity and honest effort, then Pakistan will continue to strengthen in practical terms.” However, today, we see that conditions have deteriorated even further. He further states, “Even if you never raise the slogan ‘long live Pakistan,’ Pakistan will still flourish.” (Pakistan ki Taraqqi Aur Us ke Istihkam ke Silsilah Main Zarrin Nasa’ih, Anwar-ul-Ulum, Vol. 21, pp. 18-20)
Whether one raises this slogan or not, Pakistan will demonstrate its success.
There are also many topics pertaining to warfare. As an example, I have chosen in light of the situation of Russia and the ongoing conflict. There is an analysis of the incident when the USSR entered Poland during the Second World War. When the USSR entered Poland during the Second World War, Hazrat Musleh-e-Maudra composed an article, which was subsequently published in the Daily Al Fazl on 21 September 1939.
In this article, Hazrat Musleh-e-Maudra meticulously examined the reasons behind the USSR’s entry into Poland and the objectives it sought to achieve. He observed: “USSR’s intention was to divide Poland, and their aims do not seem to be noble. It formed an alliance with Germany and was determined to send its forces into Poland in order to ease Germany’s occupation of Poland and bring about an end to the Polish government without the need for bloodshed. Should this strategy fail, the alliance [between Germany and the USSR] would pave the way for Germany to launch an attack on Poland. If other nations refrain from intervening, then all is well and good [for their cause], otherwise Germany would crush Poland, and both countries would then carve up the country between them.”
Moreover, in his article, Hazrat Muslehe-Maudra offered profound insight into the future course of events following the war, imparting his sagacious and wise guidance to the Allied nations. Thus, Poland was ultimately spared. (Rus Aur Maujudah Jang, Anwar-ul-Ulum, Vol. 15, pp. 13-14)
As mentioned already, Hazrat Musleh-eMaud’sra insight into international affairs was profound, and he has written about various other related topics. As I have pointed out, he has written religious literature, such as his commentaries, in an extraordinarily vast number. His Friday sermons, speeches delivered at various gatherings of the Jamaat
and addresses on various occasions are a treasure trove of knowledge and wisdom. The previous version of Tafsir-e-Kabir, which originally spanned 10 volumes, has now been expanded with additional notes of Hazrat Musleh-e-Maudra and published in 15 volumes with subjects being explained in even greater detail. Furthermore, the commentary on additional chapters, based on further notes have been obtained and they are under review. Once these are published, it is likely that it may extend to 30 volumes because it spans 30,000 pages. Thus, the promise made by Allah the
Almighty in the prophecy to the Promised Messiahas has been fulfilled in every aspect through Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra. I have shared only a few examples with you. We should strive to read this rich repository of knowledge and wisdom. Many aspects of it are highly relevant to the circumstances of today and we can derive immense benefit from it. May Allah the Almighty grant us the ability to do so.
(Official Urdu transcript published in the Daily Al Fazl International, 14 March 2025, pp. 6-7. Translated by The Review of Religions.)
