Khuddam from the USA’s Northwest Region meet Huzoor
On Sunday, 16 February 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, met with a delegation of khuddam from the Northwest Region of the USA at Islamabad, Tilford, UK. The group comprised 26 khuddam
As Huzooraa arrived and greeted the attendees, he took his seat and addressed the amir-e-qafilah, enquiring about the group. Naib Sadr Majlis Khuddam-ulAhmadiyya USA, Ibtisar Ahmad Malhi Sahib, introduced them briefly.
Introductions
Huzooraa then engaged with each khadim individually, allowing them to introduce themselves and share their family backgrounds, fields of study, and careers. Given that many khuddam in the region reside around Silicon Valley, a significant number work in the tech industry. Among the attendees was also a convert to Islam Ahmadiyyat.
Following the introductions, the khuddam requested permission to ask questions, which Hazrat Amirul Momineenaa graciously granted.
Maintaining harmony within families
A khadim asked Huzooraa how Ahmadi
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Significance of oral hygiene
Hazrat Abu Hurairahra narrated that Allah’s Messengersa said: “If it were not for the hardship it would bring upon my ummah – or upon the people – I would have commanded them to use the siwak [i.e., clean the teeth] before every prayer.”
(Sahih al-Bukhari, Kitab al-jumua, Bab as-siwak yawm ajumua, Hadith 887)
The Purpose of the Establishment of the Ahmadiyya Community
In short, the real purpose of man is to aspire to the excellences of ‘those upon whom Allah has bestowed his blessings,’ and to which Allah the Exalted has alluded in the following:
The path of those on whom Thou hast bestowed Thy blessings.
Our community ought to pay special attention in this regard, for in establishing this community, the very desire of Allah the Exalted is to prepare a community like the one assembled by the Holy Prophet, peace and blessings of Allah be upon him, so that in the latter days, this community may serve as a testament to the truthfulness and greatness of the Holy Quran and the Holy Prophet, peace and blessings of Allah be upon him.
(Malfuzat [English], Vol. 2, p. 72)
– Sayings of the Holy Prophet Muhammadsa
Hazrat Mirza Ghulam Ahmadas, In His Own Words
This Week in History
28 February
28 February 1922: Hazrat Musleh-eMaudra was in Lahore, and on this day, the principal of Dyal Singh College, Lahore, visited Huzoorra. This meeting continued for almost three hours. (Al Fazl, 6 March 1922, p. 2)
28 February 1927: Hazrat Musleh-eMaudra attended one of the Legislative Council of Punjab sessions on this day. Huzoorra attended the meeting as a visitor. Later in the day, members of
1 March
1 March 1972: On this day, Hazrat Khalifatul Masih IIIrh announced the establishment of Majlis-e-Sehat to organise sports and physical exercise for the people of Rabwah, Pakistan. Huzoorrh desired that every resident of Rabwah should exercise daily. (Tarikhe-Ahmadiyyat, Vol. 28, p. 30)
For more details, see “Rabwah – National Centre of Sports” at alhakam.org (11 May 2018, p. 3).
the Intercollegiate Association met took place at a time when Friday prayers were offered. Huzoor by saying that it was permissible for one to offer the Friday prayers any time after sunrise until Asr time and advised them to offer the Friday prayers before the college lectures began. (Al Fazl, 8 March 1927, p. 2)
1 March 2014
: On this day, Hazrat inaugurated the Nasir Mosque in Gillingham, UK. On also held an audience with local Ahmadi Muslims. In the evening, a special reception, attended by more than 180 dignitaries and guests, was held to mark the opening of the mosque. (“New Mosque Opened by World Muslim Leader in www.pressahmadiyya.
Khalifatul Masih V this occasion, Huzoor Gillingham”, com)
On this day, Hazrat wrote a letter to
Muhammad Ali Jinnah, saying: “On HMG’s new declaration, Sir juncture he should not fail his
M Zafrullah Khan approached Sir Khizar, suggesting that at this critical community. Malik Sahib then asked Sir Muhammad Zafrullah Khan to come to Lahore. As I also, on my way to Sind, had to stay there for one night, Sir Muhammad came there yesterday and discussed the matter with me.
Following this, last night, he had a long discourse with Malik Sahib and Qizilbash. They have agreed to resign. […] Now you have a great lever to get Muslim rights from your opponents.”
(Jinnah Papers, Vol. 1, Part I, pp. 164-165)
For further details, see “Hazrat Musleh-e-Maud’s services to the Muslim cause: Guidance and support to leaders of the Pakistan Movement” at alhakam.org (5 March 2021, p. 20).
3 March
3 March 1924: On this day, Hazrat Mirza Sharif Ahmadra laid the foundation stone of Talim-ul-Islam Middle High School in Kathgarh, India – approximately 60 km from Qadian.
In accordance with the instructions of Hazrat Musleh-e-Maudra, Hazrat Mirza Sharif Ahmadra reached Kathgarh on 2 March. On 4 March, he returned to Qadian.
In one of his speeches to the men and women gathered from the surrounding Ahmadi villages, he said that education was necessary because without it the Jamaat could not work
to spread Islam. (Al Fazl, 18 March 1924, pp. 1-2)
3 March 1989: On this day, Hazrat Khalifatul Masih IVrh expressed intense condemnation of Salman Rushdie’s anti-Islamic book and, while guiding Muslims toward unity, suggested that a global consultation be convened in Mecca, Medina, or another suitable place to safeguard the honour of the Holy Prophet, peace and blessings be upon him. (Khutbat-e-Tahir, Vol. 8, p. 135-153)
4 March
4 March 1889: On this day, while residing in Ludhiana, the Promised Messiahas published an announcement for those who were keen to take the bai‘at. Huzooras informed people that he would be staying in Ludhiana until 25 March. (Majmua-e-Ishtiharat, Vol. 1, p. 201)
4 March 2018:
On this day, Hazrat Khalifatul Masih Vaa laid the foundation stone for the new administrative block at the Baitul Futuh Mosque complex in Morden, UK. The administrative block, which will
Old photo of Mahmood Mosque, Haifa. Circa 1935
include multi-purpose halls, offices, and accommodation facilities, is being rebuilt after a fire in September 2015 caused widespread damage at the site. (“Head of Ahmadiyya Muslim Community Lays Foundation Stone for New Administrative Block at Baitul Futuh Mosque”, pressahmadiyya.com)
5 March
5 March 1917: On this day, Hazrat Musleh-e-Maudra shared valuable advice with Hazrat Mufti Muhammad Sadiqra and other persons gathered at Madrasa Ahmadiyya about focusing on preaching as opposed to conversion. For more details, see “Twenty pearls of wisdom from Hazrat Musleh-eMaud’s ‘Guidance for Missionaries’” at alhakam.org (10 November 2023, p. 14).
5 March 1990: On this day, Hazrat Khalifatul Masih IVrh was in Portugal, where Huzoorrh addressed a press conference and responded to the questions asked by the journalists.
(Silsila Ahmadiyya, Vol. 4, p. 862)
6 March
6 March 1935: The first Ahmadiyya printing press in Kababir, Haifa, under the name Al-Matba‘ah al-Ahmadiyyah, was inaugurated on this day. For further details, see “Pioneer Missionaries: Part 15 – Some early milestones of the Ahmadiyya Muslim Community in the Holy Land” at alhakam.org (22 December 2023, p. 6).
6 March 1981:
On this day, while delivering his Friday sermon at the Aqsa Mosque in Rabwah, Hazrat Khalifatul Masih IIIrh stated that attaining the pleasure of God requires following the teachings of the Holy Quran, and the world has suffered greatly by not acting upon its guidance. (Khutbat-e-Nasir, Vol. 9, p. 37)
Need to study Hazrat Musleh-e-Maud’s literature
During his Friday sermon, delivered on 21 February 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, spoke about Hazrat Musleh-e-Maudra, his legacy, and the enduring relevance of his guidance for the Muslim ummah. Huzooraa emphasised that if Muslims were to follow his advice, it
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Muslims could resolve conflicts within their families and prevent disputes that may harm relationships or create distance among relatives.
Huzooraa responded by stating that as Ahmadi Muslims, there should be no quarrelling or conflicts among family members. If disagreements arise, they should be resolved amicably. He questioned why there should be any conflict in the first place, encouraging khuddam to adopt a mindset of humility and understanding.
Quoting an Urdu couplet from the Promised Messiahas, Huzooraa emphasised:
would greatly help them in addressing their current challenges.
Huzooraa highlighted how the Prophecy of Musleh-e-Maud given by Allah to the Promised Messiahas was fulfilled in the person of Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra from every perspective.
“Think of yourself as inferior to everyone else; Perchance, thereby, you may enter the Place of Union.” [Barahin-eAhmadiyya Part V, UK, 2018, p. 26]
Huzooraa explained that developing humility in one’s heart and mind helps a person draw closer to Allah. The ultimate objective of a believer should be to attain closeness to God, and petty quarrels and disputes should cease. He reiterated that family conflicts are often based on minor issues and that there is no significant reason for such disputes.
Huzooraa then referenced a Quranic principle that fosters harmony:
[“Tender among themselves.” (Surah alFath, Ch. 48, V. 30)]
He emphasised that if Ahmadis truly believe in this teaching and implement it in their daily lives, conflicts would naturally diminish. Mutual love, care, and humility should define relationships among family members.
Balancing mosque proximity and family time
Another khadim sought Huzoor’saa guidance on whether it was better to live closer to the mosque, even if it meant being unable to give enough time to one’s children due to high living costs, or to live further away and dedicate more time to their upbringing.
Huzooraa first asked what was meant by “far away” and whether the khadim was referring to living in the wilderness. The khadim clarified that he meant a distance of
about an hour from the mosque.
Huzooraa explained that if one could reasonably afford to travel to the mosque for Friday prayers and attend classes or other Jamaat events on weekends, then living further away may be acceptable. However, he advised that other factors should also be considered, such as job location and commuting costs.
He further stated that if one could afford to live further away while maintaining strong ties with the mosque, then that would be fine. On the other hand, if living closer to the mosque meant being constantly preoccupied with work, leaving no time for one’s children and family, then that would not be ideal. Ultimately, the decision should be made based on individual circumstances.
Huzooraa emphasised:
“The primary objective should be that we ourselves and our children, remain connected to the centre, the Markaz, and the mosque.”
Holding a different opinion from the Khalifa of the Time
A khadim asked whether it would be considered disobedience to have a different opinion from the Khalifa of the Time.
Huzooraa explained that differences in opinion often arise due to variations in sources and perspectives. One person may develop a viewpoint based on a particular historical account, while another may reach a different conclusion after reading a separate source. Such differences may exist regarding historical matters or some theoretical discussions.
However, he clarified that if the Khalifa of the Time issues a definitive decision on a matter, stating that a particular position is correct and leaving no room for dissent, then it is better to adhere to that decision.
He further explained that if someone holds a differing opinion and has supporting proof, they should submit their viewpoint directly to the Khalifa of the Time rather than spreading their opinion within the Jamaat. This prevents discord and maintains unity.
“One should therefore write to the Khalifa of the Time, stating, ‘This is my view, and here is my evidence.’ If he replies, saying, ‘Yes, your perspective is valid and could also be a reasonable point of view,’ then all is well. But if he says, ‘No, you are mistaken, and I have these specific proofs,’ then you should quietly accept his decision.”
Huzooraa then narrated an example
Huzooraa encouraged Ahmadis to make an effort to study the vast treasure of knowledge found in Hazrat Musleh-eMaud’saa literature, as much of what he wrote remained relevant to the world today. He prayed that Allah the Almighty may enable everyone to truly benefit from his works. Amin
“
I can see that although your robots or AI is helping you, it can also decrease the mental capability and capacity of your mind. The level of intelligence can become low because you are relying on AI. Thus, you can take help from AI or robots, but do not completely rely on them.
from the life of Hazrat Mirza Bashir Ahmad Sahibra, an esteemed historian and son of the Promised Messiahas. He explained that Hazrat Mirza Bashir Ahmad Sahibra sometimes held differing views from Hazrat Khalifatul Masih IIra. On such occasions, he would write to him presenting his arguments. In response, Hazrat Khalifatul Masih IIra would provide his reasoning. If the difference persisted, Hazrat Mirza Bashir Ahmad Sahibra would send another letter presenting a further argument. However, when Hazrat Khalifatul Masih IIra finally stated, “No, my view stands, and yours is not acceptable,” Hazrat Mirza Bashir Ahmad Sahibra would completely discard his own opinion from his mind.
“At that point, Hazrat Mirza Bashir Ahmad Sahibra relates that he would completely discard his opinion from his mind, saying that whatever Khalifatul Masih had concluded was now his conclusion as well, and he would then find peace. He never raised any further objection; indeed, he no longer even recalled what his own view had been. Whatever is the view of Khalifatul Masih is also my point of view.”
Huzooraa concluded by stating that this mindset preserves the unity of the Jamaat and ensures harmony.
The importance of starting a family without delay
A khadim asked Huzooraa how long a new couple should wait before having children after marriage.
Huzooraa stated that he was against the idea of delaying children unnecessarily. He explained that as soon as a couple gets married, they should strive to build a family, as this helps them understand their responsibilities. Becoming a father brings a sense of duty and accountability, making one realise the obligations that come with parenthood.
He further remarked that if the intention behind delaying children was simply to prolong a carefree lifestyle, then he did not support such an approach. Huzooraa emphasised that this was also the teaching of Islam – that after marriage, one should focus on building a family and raising children as good Ahmadi Muslims.
The role of AI in enhancing human intelligence
A khadim asked Huzooraa about advancements in artificial intelligence and neuroscience, mentioning that artificial limbs and computer-controlled devices were being developed to help disabled individuals operate machines through their thoughts. He further inquired whether, from an Islamic perspective, it would be permissible to use AI in the future to enhance human intelligence.
Huzooraa explained that if AI is helping people in their work and daily functions, then there is no harm in using it. However, if it begins to divert individuals away from fundamental religious teachings, then it should be avoided.
He stated that AI could be beneficial for people with cognitive difficulties, much like how individuals seek help from others
in different areas of life. AI, in essence, only processes and outputs information based on what has been fed into it. However, he warned that many people blindly accept AIgenerated responses without verifying their accuracy, even when the output is incorrect.
Huzooraa further shared that on Alislam. org, efforts had been made to ensure that when AI is asked a religious question, it does not generate a wrong response but instead directs users to the relevant Jamaat literature. If AI is used in this controlled manner, where it simply guides people towards authentic sources, then it is acceptable.
However, Huzooraa cautioned that if AI leads people away from religion, then there is no need to follow it. Ultimately, if AI is employed for the betterment of humanity, then its use is permissible.
The use of steroids in bodybuilding
A khadim asked Huzooraa whether it was permissible to take steroids for bodybuilding, mentioning that many young people today engage in weight training and use protein supplements and steroids to enhance their physique.
Huzooraa responded that illegal steroids should not be taken, as they are generally prohibited. He pointed out that in professional sports competitions, such as the Olympics, athletes are tested for steroid use, and those who are found to have taken them are disqualified. Even if the violation is discovered later, their titles and prizes are revoked, and all results are altered accordingly. Huzooraa stated that if something is universally considered illegal, it should be treated as such.
He explained that bodybuilding should be done naturally, based on one’s own physical strength. Steroids, rather than strengthening the body, actually weaken it over time. Their side effects start appearing as a person ages, negatively affecting their health.
Huzooraa advised that instead of relying on substances, one should train progressively. If a person regularly exercises and gradually increases their weightlifting capacity, such as moving from 1 kg to 10 kg over time, this is acceptable because the body is naturally adjusting to it.
However, Huzooraa questioned the logic behind taking steroids or medications just to lift heavier weights and said:
“But to say that I cannot feel anything and I should take medicines in order to lift [weights]. What is the benefit of that? You are not participating in the Olympics. You’re not going to win any prize from there. To do so only to impress those around you, you will end up damaging your health in the long term. What is the benefit of that?”
The
impact of AI and robotics on cognition
A khadim asked Huzooraa for his perspective on technologies such as robotics and AI, their impact on society, and which fields of technology would have the most positive effect on humanity.
Huzooraa stated that any technology that benefits humanity is good. Whether it is AI or robotics, if it helps people, it is useful. He mentioned that robots are already assisting doctors in performing surgeries.
However, Huzooraa cautioned that while AI and robotics can be helpful, they may also reduce mental capability if people become overly reliant on them. He noted that depending too much on AI could lower intelligence levels.
He said:
“I can see that although your robots or AI is helping you, it can also decrease the mental capability and capacity of your mind. The level of intelligence can become low because you are relying on AI. Thus, you can take help from AI or robots, but do not completely rely on them.”
Balancing effort and trust in Allah
Finally, a khadim asked Huzooraa how
one can balance making efforts with due diligence while also trusting in Allah and leaving matters to Him.
Huzooraa explained that Allah commands people to utilise their abilities, resources, and efforts in the best possible way. Only after doing so should they leave the outcome to Allah.
He gave the example of a student, stating that a student must study, strive to understand, and use their capabilities to the fullest. Simply completing half the coursework or less and then claiming to rely on Allah is not true trust in Him.
Huzooraa then narrated an incident from the life of the Holy Prophetaa to illustrate the correct concept of trust in Allah. A man once came to Masjid Nabawi on a camel. He left his camel untied outside and entered the mosque to meet the Holy Prophetaa After the conversation, when he returned, he found that his camel was gone. He expressed his distress, wondering where it had gone.
The Holy Prophetaa asked him whether he had tied the camel. The man replied that he had not tied it, believing that trust in Allah meant leaving it open. The Holy Prophetaa corrected him, saying that this was not true trust. He explained that real trust [i.e., tawakkul] is when one takes all necessary precautions and makes every possible effort, and then leaves the matter to Allah. [Sunan at-Tirmidhi, Hadith 2517] Huzooraa concluded by stating that true trust in Allah requires a person to use their intelligence, skills, and all available means before leaving the outcome in Allah’s hands. Simply doing half the work and expecting Allah to take care of the rest is not the correct approach.
Conclusion
At the conclusion of the mulaqat, the khuddam requested a group photo with Hazrat Amirul Momineenaa, which he graciously granted. After the photograph, Huzooraa took leave, bringing the mulaqat to an end.
(Summary prepared by Al Hakam)
From the markaz
‘Treat people with love and compassion’: Field missionaries from Germany receive guidance from Huzoor
On Monday, 10 February 2025, a group of 63 field missionaries from Germany had the blessed opportunity to seek guidance from Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, during a mulaqat at Islamabad, Tilford, UK.
Upon entering, Huzooraa greeted all present and led them in silent prayer. Abdullah Uwe Wagishauser Sahib, Amir Jamaat-e-Ahmadiyya Germany, then informed Huzooraa that there were 67 field missionaries in total, of whom 63 were present that day.
Advice for missionaries
Following the brief introduction, Hazrat Amirul Momineenaa offered words of advice to the field missionaries, acknowledging their varied levels of experience. He remarked that many missionaries were wellversed and seasoned, with some serving for several decades, while others were relatively new.
Huzooraa highlighted a well-known observation: “If a person is asleep, it is
easy to wake him up; but how can one awaken someone who is already awake?”
He remarked that the same applied to the missionaries: “How can one awaken those who are already awake?” He emphasised that while the uneducated could be taught, those who were already educated needed no such instruction.
He further acknowledged the collective experience of the missionaries, noting that many had spent years in Jamia Ahmadiyya and then in the field – some with a year of experience and others up to 30 years. He expressed that there should therefore be no need for elaborate explanations, as the essential understanding and awareness should naturally be present in those who had dedicated their lives to this noble mission.
Huzooraa further said:
“You deliver speeches whilst standing on stages and present references from the Holy Quran, the Hadith, the Promised Messiahas and incidents of saintly people. So, before you do this, you should ponder the extent to which you act on all the matters you are
about to mention.
“Allah the Exalted says:
“‘Why do you say what you do not do? Most hateful is it in the sight of Allah that you say what you do not do.’ [Surah as-Saff, Ch.61: V.4-5]
“That is why you have to analyse yourself. [...]
“The main thing is the relationship with Allah the Exalted and to elevate the standards of your worship, increase your knowledge and treat people with love and compassion. Consider yourself to be a role model before people. A missionary should be a role model for the [members of the] Jamaat whether he is a young man of 25 years of age or an elderly man of 70 years old. Whichever missionary is in the field, should be an example. This is something that you should be mindful of.
“And if this is the case, then the Jamaat will progress and you will have the opportunity to reform the [members of the] Jamaat and yourselves. You should analyse yourselves at all times. At all times, you should think,
‘I have dedicated my life, so what are the demands for waqf-e-zindagi and what was the reason why I studied at Jamia? It was for acquiring religious knowledge and to be in a position to impart it to others and to spread it, to undertake the tarbiyat of my own people and to preach the message to others.’ And you should formulate your programmes according to this.
“You should calculate how many hours are spent on addressing local matters. How many hours do you give for the tarbiyat of the Jamaat? How many hours do you spend on tabligh? How many hours do you spend increasing your knowledge? How many hours do you give for worship? I am talking about hours – I have purposefully not said ‘time’ because you should set your standards in hours.
“‘Time’ can be said as x amount of minutes, or half an hour, or 40 or 50 minutes. Everyone renders their own definition regarding the word ‘time,’ saying, ‘I have spent x amount of time.’ When you break it down into hours, then it would mean that it
would be over one hour. So you will develop this feeling as to how you must dedicate time to different tasks.”
Continuing his guidance, Hazrat Amirul Momineenaa asked the missionaries how many of them had a structured schedule in place – a proper timetable for their daily activities. He enquired whether they had assigned specific times for waking up, offering Tahajjud, performing prayers, increasing knowledge or studying, reciting the Holy Quran, engaging in tarbiyat efforts, office work and tabligh
Huzooraa also asked a couple of the missionaries how much of their prepared schedule they had actually followed.
One missionary admitted that while he made efforts to adhere to a schedule, his implementation varied. Acknowledging this shortcoming, he expressed his desire to improve.
Huzooraa then asked another missionary about his schedule and whether it was merely written down or actively followed. Huzooraa added that if the schedule is properly followed, Jamaat members would notice an improvement in the missionary.
Turning to another matter, Huzooraa remarked that missionaries should not be harsh in their dealings with people but should instead guide them with kindness, love and wisdom. He said:
“You should not be harsh; rather, be gentle with people. When you have to explain something to them, reason with them with love and compassion. The real matter is the missionary’s own example and the field missionaries have to set an example; otherwise, there will be no use.”
Huzooraa also reminded the missionaries that simply placing them in the field without yielding any benefit would be a burden on the Jamaat. He urged them to reflect on the significant investment made in their education and subsequent placement in the field. The Jamaat had dedicated years and considerable resources to their training and it was imperative that this sacrifice be met with a sincere and diligent effort in their service.
Huzooraa then addressed the matter of missionaries’ allowances and explained that when factoring in housing costs, transportation, facilities and other allowances, the overall financial support provided to missionaries was substantial in relative terms. He remarked that even if only this one aspect was considered objectively, it should lead to a natural realisation of how much the Jamaat was investing in them and the responsibilities they carried as a result.
Huzooraa emphasised the importance of self-reflection, stating that there should be no need for others to remind missionaries of their responsibilities. He pointed out that they were mature individuals, not children who needed to be instructed at every step.
“You are among those who guide others,” Huzooraa said. “What is there to explain to you? It should simply be an intrinsic awareness within you.”
Huzooraa then invited the missionaries to ask any questions they had.
Friday sermon series on the Holy Prophetsa and his Companions
A missionary enquired whether the recent series of Friday sermons on the Holy Prophetsa and his Companions was based
on specific divine guidance and whether, in the future, a similar series would be delivered on the Promised Messiahas and his Companions.
Huzooraa explained:
“It is not necessary to openly disclose every matter. When the Khalifa of the Time begins an initiative, it always has a purpose. The purpose for which I started this series and I have also mentioned this previously many times, stems from a revelation of the Promised Messiahas I quoted from Tadhkirah, which is, “Do not forget the event of the Battle of Badr.” [Tadhkirah [2004], p. 668]
“This began the sermons on the Companions of Badr. Initially, I had thought I would mention all the prominent Companions. They held a special rank. Hence, Allah the Almighty put into my heart to speak about the Companions of Badr. Among the Companions of Badr, the Holy Prophetsa holds the highest rank – not as a companion, but in his capacity as the Prophet and their leader.
“For this reason, once I completed the mention of the Companions, I started to speak on the life of the Holy Prophetsa. This includes aspects of his life such as his actions in battles, how he responded to attacks by the enemies, how he treated his opponents and what example he set. We find many lessons from this.
“And so, with regard to whether a series will begin on the Promised Messiah’sas era and his Companions – Allah knows best. Act upon these sermons and extract points and advice from them. Many people, whether it is for their moral training, reformation, or to respond to others, extract points from these very sermons and use them.”
Huzooraa then asked the missionary whether he extracted points from the sermons. The missionary responded affirmatively. Huzooraa then enquired further, asking what exactly he had taken from the last sermon. The missionary mentioned that in the last sermon, there was a reference to a caravan in which a Companion was walking ahead and the Holy Prophetsa called him back, emphasising the need for discipline, i.e., that one should not try to go ahead of the Imam.
Huzooraa then advised:
“Some field missionaries should especially bear this in mind. They should act in accordance with the instructions of the Khalifa of the Time and interpret those instructions in light of what is established in the Jamaat and what the Khalifa himself has explained.
“If a point comes into mind, you should send it to the Khalifa of the Time and seek clarification and permission on whether you can mention it, especially if it differs from what they have stated. Then, you can proceed with permission. Otherwise, it will be as though you’ve chosen another path, or you’ve deviated from the caravan and system and you’re trying to go ahead on your own.
“Thus, it is very important for you to follow behind the Imam. This is the most important thing for missionaries. If they act upon this themselves, then they can get others to do the same.”
Navigating challenges as a newlyappointed missionary
A missionary asked Huzooraa about the
challenges young field missionaries face when appointed to jamaats that have not had a missionary before or have only seen older ones. He reported that these missionaries sometimes struggle to have their views accepted, resulting in arguments with local office-bearers and leading to disrespect because of their limited experience.
Huzooraa advised that a missionary’s responsibility is not to insist on personal opinions but to convey the teachings of Islam. He said:
“Where is it written that a missionary is sent so that he can impose his own viewpoint? He is not a dictator. A missionary is sent so that he may teach the precepts of Islam.” If a statement aligns with the Quran, Hadith, the Promised Messiah’sas pronouncements and the guidance of the Khulafa, the missionary should simply present this evidence. Most people, Huzooraa said, readily accept well-supported advice, making debate unnecessary.
He further explained that if someone cites a previous, more senior missionary who held a different position, the matter may be referred to the Centre for clarity rather than argued. Huzooraa observed that disputes often arise from personal ego, whereas the true purpose of missionaries is to nurture people and undertake their tarbiyat through kindness and prayers. Huzooraa said:
“Mistakes happen when the ‘ego’ comes into play and that should never occur. The real objective is to train people and to bring them close through love.”
Highlighting the importance of maintaining unity, Huzooraa reminded the missionary that Allah the Exalted has established a system, so if issues cannot be resolved locally with the help of the Amir Jamaat, they should be taken to the Khalifa of the Time. He noted that wisdom and humility in communication disarm undue opposition.
Finally, Huzooraa emphasised that a missionary’s focus must remain on imparting knowledge, referring to Quranic and Prophetic teachings and praying for those who raise objections. By persisting in these efforts with patience and love, he added, people eventually recognise the correct ways.
Huzooraa said:
“A missionary’s job is not to argue, but to do tarbiyat. Likewise, it is the responsibility of the Tarbiyat Department to nurture people. The Missionary-in-Charge should visit, advise and explain matters to the people too. The Amir Jamaat should also visit and provide tarbiyat. Our main objective is to do tarbiyat and train, and moral training happens through kindness and affection. If this continues consistently, everything will be set right.”
Guidance on voting in elections
A missionary sought Huzoor’saa guidance regarding the upcoming federal elections in Germany, asking whether Ahmadi Muslims should vote for a particular party. Huzooraa explained:
“Everyone has their own political opinion. If there is someone who is very close to the Jamaat, who openly favours and supports the Jamaat and who has been previously known to assist the Jamaat at different times, you can tell members that this individual is in favour of the Jamaat and has helped the Jamaat in a certain way and
that it is better to vote for them.
“You cannot force anyone because everyone has their own opinion. The real objective is to develop a spirit in the people, as is the commandment of Allah the Almighty, to use their right to vote for someone whom they truly consider to be trustworthy and who serves their country and nation.”
[Surah an-Nisa’, Ch.4: V.59]
Such candidates, Huzooraa said, may hail from any of the parties, and people may vote for them if they deem them to be aligned with this principle. Huzooraa added that if an Ahmadi was standing in an election, they could seek votes by pledging to uphold people’s rights, promote true peace, and oppose certain laws and policies. However, he emphasised that if this was not the case, everyone was free to vote as they wished, without any compulsion. He said:
“If you can do this, then you can say that such an individual is very useful and deserving of votes. If this is not the case, then everyone is free to vote for whoever they wish. There is no need for compulsion.
“Besides, what is the need to engross yourself in such matters? You should teach them about the path that leads to God and His Messengersa and all other matters will be resolved themselves.
“Remember, whether it is one party or the other, their policies will hinder immigrants in one way or another and put up a barrier. They will prevent asylum seekers from entering. They have begun writing columns to this effect. This will happen both in America and Europe and the reason they cite is that their economy is being negatively impacted.
“When the economy suffers, they will try to get rid of those of you who have been living there for 20, 25 or even 30 years, or anyone who is of foreign ethnicity. Then, they will begin to remove you as well. It is your misconception that if you side with one party, they will become your sympathisers or that if you side with the other, they will not.
[...]
“For this reason, try to instil in the minds of people who have come into the country that they have become a part of it. You should have good relations with any party that comes into power. [...] Why must you force anyone to vote for someone in particular? This is not your task. Your task is to guide others about the positive and negative aspects of the candidates.
“Allah the Almighty commands us to appoint good people as our leaders. For this reason, [you can say] you believe a certain candidate to be more suitable; however, everyone should make their own informed decision.”
Encouraging capable Ahmadis to serve the Jamaat
A missionary sought guidance on how to motivate well-educated and capable Ahmadis to actively participate in Jamaat work, as some were hesitant to take up responsibilities despite having the ability to serve in an excellent manner.
Huzooraa advised:
“Your duty is to explain to them – you cannot do anything by force. Involve them in your work bit by bit and keep them close to you. Even if they do not serve in any official capacity, get them to help in some task to an extent and if they have expertise
or knowledge in a particular field, then they should help if they can.
“You can get help from them and you can tell the respective secretaries that so-and-so is a good person and gives good advice, so we should seek counsel from him. A local missionary is a member of the local amila You can give advice in this capacity that we can use the help of such and such person. There is no question of ego or expressing a lack of knowledge. You should take wisdom wherever you find it – this is mentioned in the Hadith. [Sunan at-Tirmidhi, Kitab al‘ilmi ‘an rasulillahisa, Hadith 2687]
“Explain these things and continue to do the tarbiyat of the people. What is the duty of a missionary? It is to do tarbiyat. [...] Therefore, it is the duty of a missionary to expand their plan for tarbiyat. You cannot get things done by only attaching two or four people with you. Those who are good, offer their prayers, give chanda, maintain a connection, and attend jalsas and ijtemas –80% of their tarbiyat is done already. The real task of tarbiyat is to bring those closer who have distanced themselves. Missionaries should make an effort in this matter.
“As for those who do Jamaat work, they should remove this from their minds, that there is no one else aside from them who can carry this responsibility. Tell them that Allah Almighty has granted everyone capabilities. It is not just a question of official positions. If one is serving in any official capacity, there is no harm in taking advice. The powerful governments of the world have advisers for this very reason – they seek advice.
“Allah Almighty instructed the Holy Prophetsa to take counsel and then He also guides. [Surah Aal-e-‘Imran, Ch.3: V.160] So, Allah has commanded us to certainly consult the people. We should not speak to them in a harsh manner. But thereafter, one should pray and make one’s decision. Therefore, the people who are serving in an official capacity should bear in mind that there is no harm in taking counsel and they should do so.
“Missionaries are included in the amilas so that they can do the tarbiyat alongside this. You will need to make an extensive and lasting plan for tarbiyat. The more the Jamaat grows, the more tarbiyat will be required and the more you will need to lead by your own example.
“It does not mean anything to only read books about pious elders and to present their example. It will be of real benefit when you present your own example – that I did this and Allah accepted my prayers in this way and this is the result that came about. Or that we did such and such work and Allah Almighty granted us such and such blessings and this was purely Allah Almighty’s grace, not due to my own efforts.
“When people start to realise that the missionary has a truly strong connection with Allah and that he gives them sincere advice, then people will listen.”
Attaining true love for the Holy Prophetsa
A missionary enquired whether true love for the Holy Prophetsa is something that must be actively cultivated through effort or if it is purely a blessing granted by Allah the Almighty.
Huzooraa explained that Allah the Almighty has already provided guidance on
this matter in the Holy Quran:
“Follow me, then will Allah love you.”
[Surah Al-e-‘Imran, Ch.3: V.32]
Expounding on this, Huzooraa stated that the Holy Prophetsa himself emphasised that true love for him is attained by following his example – by listening to his commands, obeying him and emulating his noble character. The ultimate goal, he said, is to attain the love of Allah the Almighty and this requires effort and striving.
Huzooraa then referenced another Quranic principle:
“And [as for] those who strive in Our path – We will surely guide them in Our ways.” [Surah al-‘Ankabut, Ch.29: V.70]
This, he explained, means that those who make an effort and struggle to walk on the right path are the ones to whom Allah the Almighty grants His guidance. Therefore, personal striving is essential in developing a love for the Holy Prophetsa
At the same time, Huzooraa acknowledged that Allah the Almighty bestows His special blessings upon certain individuals, shaping their hearts in a unique way. However, this is not the case for everyone, which is why it is necessary to actively strive towards this love.
He further pointed out that if love for the Holy Prophetsa were automatically placed in everyone’s hearts, there would be no need for tabligh, tarbiyat or divine commandments. The very existence of such guidance proves that human effort is an essential part of the process.
Freedom or peace?
A member of the amila sought Huzoor’saa guidance regarding a politician’s statement that “freedom is more important than peace.”
Huzooraa emphasised that peace and
freedom are interdependent – one cannot exist without the other. He questioned the rationale behind prioritising one over the other and advised responding by highlighting their inseparable nature.
The amila member shared that he had attempted to explain the Islamic perspective, referencing the Promised Messiah’sas teachings, which define true freedom as submission to God.
Reflecting on the amila member’s discussions with the politician, Huzooraa noted that many of them claim religious affiliation but lack true belief in God. He explained that true understanding of divine power comes only through faith in the Omnipotent God. Huzooraa said:
“Although they say that they believe in Christianity or this and that, they don’t believe in any of the religions. In practice, they don’t know the power of God Almighty. They have not experienced it. And there is nobody there to explain to them what the powers of God Almighty are. So unless they believe in the One God, the Omnipotent God, they would never come to know what the powers of Allah the Almighty are and how they work.”
The amila member remarked that many among the general public still respond positively to discussions about faith. To this, Huzooraa encouraged them to continue to engage with them and added that The Philosophy of the Teachings of Islam provides comprehensive guidance on such matters.
Arrangements for iftar during Ramadhan
A missionary sought guidance from Huzooraa regarding the arrangements for iftar in the month of Ramadhan and whether it was appropriate for families to host elaborate iftar gatherings at home.
Huzooraa noted that families often spend the entire day preparing for an iftar dinner, which disrupts their worship and leads them to delay or combine prayers
Hazrat Abdullah bin Umarra narrated: “Allah’s Messengersa mentioned Ramadan and said,
‘Do not fast unless you see the crescent [of Ramadan], and do not give up fasting till you see the crescent [of Shawwal], but if the sky is overcast, then work out its [sighting].’”
(Sahih al-Bukhari, Kitab as-sawmi, Bab qawlin n-nabiyyisa ‘idha ra’aytumu l-hilala fa sumu wa idha ra’aytumuhu fa ’aftiru)
“Allah Almighty instructed the Holy Prophetsa to take counsel and then He also guides. [Surah Aal-e-‘Imran, Ch.3: V.160] So, Allah has commanded us to certainly consult the people. We should not speak to them in a harsh manner. But thereafter, one should pray and make one’s decision. Therefore, the people who are serving in an official capacity should bear in mind that there is no harm in taking counsel and they should do so.
unnecessarily.
Huzooraa also remarked that it is permissible for a mosque to provide basic iftar items such as dates and samosas or pakoras so people can break their fast and offer the Maghrib prayer, but there should not be a major commotion involving the entire administrative team. In this way, Huzooraa encouraged a focus on worship and simplicity, recalling the example of the Holy Prophetsa, who would customarily break his fast with dates.
Conclusion
Following the session, a group photo was taken. As the meeting came to a close, Huzooraa graciously presented gifts to the attendees before taking leave, thus bringing the mulaqat to an end.
(Summary prepared by Al Hakam)
Huzoor launches Ayaat Search app as the Al Islam team is blessed with a mulaqat
On Saturday, 15 February 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, met with the Al Islam team at Islamabad, Tilford, UK. Upon arrival, Huzooraa greeted everyone and called on Syed Labeeb Janood Sahib to recite a portion of the Holy Quran. He recited verses 8-11 of Surah al-Fath (Ch. 48).
Ayaat Search app
Following this, Bilal Ahmad Sahib was invited to introduce a new application, Ayaat Search (https://ayaatsearch.com/), developed for both iOS and Android devices. Explaining its key features, he mentioned that the app allows users to search for Quranic verses using voice input, leveraging artificial intelligence. Users can simply recite a few words from any verse, and the app will instantly identify the corresponding verse in the Holy Quran.
Bilal Ahmad Sahib also highlighted that Ayaat Search is integrated with the existing Quran App on Al Islam, ensuring a smooth user experience.
He humbly requested prayers for the success of the app and sought Huzoor’saa approval for its public launch. Chairman Al Islam, Dr Nasim Rehmatullah, then presented devices to Huzooraa, who graciously launched the app on both Android and iOS platforms.
Digital Library and Search Engine
Following this, Masood Nasir Sahib was invited to provide an update on Al Islam’s new Digital Library (https://new.alislam. org/), particularly regarding the works of the Promised Messiahas
He explained that the Al Islam team had been working on this project for the past two years, during which 1,000 books had been uploaded. Last year, he had presented an update showing that some books of the Promised Messiahas had been added; now, the complete collection had been uploaded.
At this point, Huzooraa enquired whether the books were available only in Urdu or if translations were included. Masood Nasir Sahib responded that, so far, only Urdu and English versions had been added. Huzooraa instructed that other languages, such as Arabic and German, should also be included.
Masood Nasir Sahib further explained that all books could now be searched individually and as part of various collections. He mentioned that, in a previous mulaqat, Huzooraa had drawn attention to the need for an indexed system and cross-referencing between works. This had now been developed, allowing users to navigate between different language
versions of the same text. For instance, when reading The Essence of Islam in English, users would have the option to click a link in the table of contents and be directed to the corresponding text in Mirza Ghulam Ahmad: Apni Tahriron Ki Ru Se in Urdu, and vice versa.
He then demonstrated improvements made to Al Islam’s search engine, highlighting the use of artificial intelligence to enhance accessibility. He noted that many users do not have Urdu keyboards installed, making it difficult for them to search Urdu texts. Now, the system allows searches in Roman Urdu – if a user types dua, results for اعد (prayer) will appear in Urdu books. Similarly, searches using English words such as prayer will also yield relevant results from Urdu works.
Huzooraa instructed that these features should be promoted so that people become aware of them.
Further enhancements to the Digital Library
Following the update on the Al Islam Digital Library, Qamar Suleiman Sahib was invited to present further enhancements to the platform. He explained that a dedicated section had now been developed for the Holy Quran, featuring 53 different translations (https://new.alislam.org/library/ quran). Additionally, a section for tafasir had been included, comprising all major Jamaat commentaries, which were now fully searchable.
He highlighted that the search function
had been designed to take users directly to the exact page in the printed book where their query appeared. Furthermore, the relevant text could be copied in Unicode format, making it easier for users to reference and share passages accurately.
In addition to the Quran section, a dedicated page for Hadith (https://new. alislam.org/library/ahadith) had also been introduced, featuring the complete volumes of Sahih al-Bukhari along with other Hadith books. These, too, were fully searchable using the enhanced system.
Qamar Suleiman Sahib further elaborated on improvements made to how Anwar-ul-Ulum, the collection of writings and addresses of Hazrat Musleh-e-Maudra, was presented on Alislam.org. All volumes had now been consolidated onto a dedicated page, and a comprehensive topics index had been created. By selecting a topic, users could instantly access related content from Anwar-ul-Ulum (https://new.alislam.org/ library/volumes/anwarul-uloom), making research and study more efficient. These enhancements, he noted, had all been designed to improve accessibility and usability for researchers and general users alike.
Alislam.ai and the integration of artificial intelligence
Following the updates on the Al Islam Digital Library, Faraz Ahmed Sahib presented the latest developments in the integration of artificial intelligence within
Alislam.org. He explained that, in line with Huzoor’saa instructions, the team had been actively researching AI and had implemented further enhancements to their embedding-based AI systems.
Demonstrating an internal version of the system, he showcased how users could input a question, and the AI would intelligently understand the query and retrieve relevant answers from Jamaat literature. He further shared that, in addition to books, answers from various Jamaat platforms were also being integrated, along with a dedicated tab displaying relevant Quranic verses related to the user’s query.
Addressing concerns regarding AIgenerated misinformation, often referred to as hallucinations, he referenced Huzoor’saa earlier guidance, given in a previous mulaqat, where Huzooraa had emphasised that “answers generated by AI must be verified” before publication. Acting on this instruction, the team ensured that only verified answers were displayed.
At this point, Huzooraa enquired about how potential AI hallucinations would be managed if they occurred. Faraz Ahmed Sahib responded that the system was currently designed to display only verified answers or restrict AI-generated responses by limiting the output to references from published Jamaat books.
He further mentioned that, while the team was exploring the use of commercially available AI models, they were also working on fine-tuning their own model. This
approach aimed to enhance accuracy, improve relevance, and ultimately reduce dependence on external AI models.
Expansion of e-books and audiobooks
Following the discussion on AI integration, Asim Malik Sahib provided an update on Al Islam’s efforts in publishing e-books and audiobooks. He shared that 38 new e-books had been published, consisting of 31 in English and 7 in Urdu, bringing the total number of available e-books on Al Islam to 246. These e-books were also accessible on professional e-book platforms and could be downloaded from Alislam.org
At this point, Huzooraa noted that only a limited number of Urdu e-books had been added and remarked that many more have already been published in print format. It was explained that the process of preparing Urdu e-books required significant effort in re-typesetting before they could be added to the platform.
Huzooraa instructed that if a new team was required to manage the Urdu typesetting work, it should be arranged accordingly.
Asim Malik Sahib further stated that the team was collaborating with the Tasneef Department to ensure that final files from InDesign were formatted in a way that would allow for easier conversion into e-book format. This, he said, would help expedite the process of making more Urdu e-books available.
Moving on to audiobooks, he reported that 11 new audiobooks had been published in the past year, bringing the total number of English audiobooks to 60. Meanwhile, 179 audiobooks were available in Urdu. Looking ahead, they planned to collaborate with Jamia Ahmadiyya UK to record additional books from Ruhani Khazain in Urdu.
He also mentioned that AI was being tested to assist with the quality review of English audiobooks. At this point, Huzooraa enquired how errors would be managed if the AI itself made mistakes. He further asked whether there was anyone in the team responsible for verifying the AI-generated quality checks.
It was explained that, while AI provided additional assistance in identifying possible errors, all flagged issues were manually reviewed and cross-checked by the team before finalising the audiobooks.
Data and marketing strategies
Following the discussion on audiobooks and e-books, Salaam Bhatti Sahib provided an update on data and marketing efforts for Al Islam, focusing on apps, website engagement, and promotional strategies.
He first highlighted the performance of the Quran App, which was launched for Android in April 2024 and had since been downloaded by a significant number of users. The iOS version, which had been available for around five years, had also gained a substantial user base. He mentioned that the app would be heavily promoted during the month of Ramadan to further increase its reach.
Moving on to the Salat App, he shared that it had been launched on both platforms in October 2024. Noting the download trends, he pointed out a notable rise in user engagement, particularly in early 2025, attributing this increase to marketing efforts carried out through Al Islam’s X account.
Regarding website engagement, Salaam Bhatti Sahib reported that millions of users had visited Alislam.org over the past year. However, while many new visitors accessed the platform, the number of returning users remained an area for growth.
To increase returning visitors, a new marketing initiative would soon be launched. Firsttime visitors would be encouraged to subscribe to a newsletter, which would provide updates on newly released books, apps, website features, and user tips. Given the high number of new visitors during Ramadan, this effort would be rolled out ahead of the blessed month to maximise sign-ups and, in turn, improve the retention of returning users.
Another upcoming feature on the new Friday Sermon page will allow users to be notified as soon as the sermon is available in their preferred language.
He expressed the hope that by the next year, this strategy would lead to a positive trend in user engagement and retention.
Furthermore, Salaam Bhatti Sahib explained that Al Islam was collaborating with other Jamaat platforms to promote its content more effectively. He noted ongoing partnerships with:
Al Hakam to promote the Salat App through English-language media,
Al Fazl to share Urdu-language promotional materials,
MTA International to promote Al Islam content on television and social media platforms.
Concluding his presentation, he played a promotional video for the AyaatSearch App, produced in collaboration with MTA USA, which would soon be released and shared by MTA.
Redesign and future developments
Following the updates on data and marketing, Salman Sajid Sahib presented the future plans for Al Islam, highlighting the upcoming enhancements and improvements across various platforms.
He began by discussing the redesign of Al Islam.org, noting that the website’s original design was created 20 years ago, in 2005. This ongoing redesign has been a multi-stage effort, and three of the eight main sections have already been developed: the Books section, the Search Engine, and the Holy Quran section.
Salman Sajid Sahib mentioned that, in a previous mulaqat, Huzooraa had emphasised the importance of focusing on topics. In response, the team plans to extract topics from the Holy Quran, book indexes, and other directories to create a unified Al Islam topic index that will be integrated throughout the website.
This unified topic index will also be featured on a redesigned Friday Sermon page, where users can access a list of topics at the top. By clicking on a topic, users will be directed to the Topic Explorer, which will contain references to related Quranic verses, question-and-answer content, articles, and books, along with links to a full topic page for deeper exploration.
He then spoke about plans to unify all question-and-answer content across various Al Islam platforms under a redesigned Ask Islam app, which will serve as a centralised Q&A library.
Salman Sajid Sahib also discussed future enhancements to the various mobile and web Quran apps offered by Al Islam. He explained that one such app, Open Quran, was designed for Quranic research. To further enhance its utility, they plan to add the Dictionary of the Holy Quran by Malik Ghulam Fareed Sahib, in addition to Lane’s Lexicon
He added that, based on feedback from app users, the team plans to introduce advanced memorisation or hifz support features. This will enable users to configure the app to play specific verses repeatedly for memorisation purposes. For example, a user working on memorising verses 5 to 9 of Surah al-Mu’minun could set the app to repeat each verse twice. Users will also be able to save presets and receive regular reminders to listen to the Holy Quran. For instance, they could configure the app to remind them to listen to the first and last ten verses of Surah al-Kahf every Friday.
Concluding his presentation, Salman Sajid Sahib expressed the team’s ongoing commitment to follow Huzoor’saa guidance and directives, humbly seeking further guidance.
In response, Hazrat Amirul Momineenaa remarked, “If you can simply achieve what you have already planned, that in itself will be a great accomplishment.”
Further introductions and guidance
As the mulaqat drew to a close, the Chairman of Al Islam requested Huzoor’saa permission for some team members who had not made any presentations to briefly introduce themselves. Huzooraa graciously permitted this, and they did so.
During this session, a member asked about audiobooks. In response, Huzooraa instructed that only those books that had been finalised and published should be converted, ensuring that the audio version aligns precisely with the final printed text.
Another team member enquired about the primary target audience for Al Islam’s content, asking whether it should be marketed mainly to Ahmadis or nonAhmadis. Huzooraa emphasised that
both audiences should be considered, as non-Ahmadis also engage with Jamaat content. At the same time, he highlighted the importance of educating Ahmadis themselves, noting that while they possess sincerity, increasing their knowledge is equally essential.
Conclusion
At the conclusion of the meeting, Huzooraa wrote a brief prayer for the Al Islam team on a piece of paper. The members then requested a group photo, which Huzooraa graciously granted. He also distributed pen gifts among the team members before taking leave, thus bringing the mulaqat to an end.
Reflections from the Al Islam team
In the wake of this blessed mulaqat, we reached out to the Al Islam team to hear their personal sentiments. They described their time at Islamabad from 11 to 17 February 2025 as a “week of Heaven on earth,” where offering congregational prayers behind Huzooraa every day brought immeasurable spiritual blessings.
The team especially cherished the moment when Huzooraa launched the Ayaat Search app (with the blessed words “
and expressed his pleasure upon hearing updates about the new Digital Library, AI research, and wider Tafasir and Hadith sections. The Al Islam team also fondly recalled the prayer Huzooraa wrote on their agenda paper:
“May Allah increase you in knowledge and wisdom.”
They stated that this heartfelt prayer from Huzooraa will continue to guide and inspire them as they strive to serve Islam and humanity through technological advancement and knowledge dissemination.
“All year round, the Al Islam team yearns and clamours for Hazrat Khalifatul Masihaa and anxiously awaits our yearly visit to Islamabad to quench our thirst,” they said. “For an entire week, we had the immense blessing of offering congregational prayers behind Huzooraa.”
The team hopes these combined efforts will be a lasting source of guidance for Ahmadis and non-Ahmadis alike, by continually expanding Al Islam’s content, refining its AI capabilities, and ensuring that all Jamaat literature is easily accessible worldwide.
(Summary prepared by Al Hakam)
Could it be a coincidence…?
Ahmad Kamal Jamia Ahmadiyya International Ghana
Is it possible that our vast cosmos, with its perfectly balanced and intelligently organised system, is nothing more than the result of chance? Is the intricate and comprehensive system of our universe its own creator?
By simply observing the remarkable structure, inherent perfection and stability of the world, reason itself compels us to recognise the undeniable necessity of a Creator behind such extraordinary creations. The Promised Messiahas discusses the intelligent design of Allah and how we find clues of it everywhere. He states:
“In fact, the extensive pages of nature’s law contain signs so abundant that they clearly demonstrate that God exists. Each and every creation of this universe is like a symbol and signpost, erected at the start of a street or alley, in order to provide information about the name of a certain road, locality or city, guiding a person towards God.
“He is bound to find as each and every creation of this universe is like a symbol and signpost, erected at the start of a street or alley, in order to provide information about the name of a certain road, locality, or city, guiding a person towards God.” (Malfuzat [English], Vol. 1, p. 61)
But there is a condition: we must identify the clues left for us. Only then would we discover that “His name is written in bright letters on each and every leaf of every tree, and across the heavenly bodies.” (Ibid., p. 63)
This article presents a few facts about the wonders of our existence, rhetorically asking whether the finely tuned intricacies of life and the cosmos could indeed be mere coincidences or if they serve as markers left for us by our Creator to recognise him.
1. Could it be a coincidence that the strength of gravity is tuned so precisely that life can exist?
If gravity were slightly stronger or weaker, stars like our sun could not form, and planets capable of sustaining life might never exist. An increase in the strength of gravity by even a small factor would lead to smaller stars burning out too quickly, while a decrease would prevent stars from forming.
(Robin Collins, The Teleological Argument: Fine-Tuning of the Universe, pp. 214-215)
2. Could it be a coincidence that the bacterial flagellum is so intricately designed?
The bacterial flagellum is like a tiny motor with a spinning tail that helps bacteria move through water. It has many complex parts, like a rotor, stator, and drive shaft, all working together. If even one part is missing, the motor stops working completely, suggesting it couldn’t have come together by chance.
(William A. Dembski, The Design Revolution: Answering the Toughest Questions About Intelligent Design, 2004, Chapter 1)
3. Could it be a coincidence that biological systems display evidence of intelligent design? Living organisms contain remarkably so-
phisticated biological systems that parallel modern technology – from DNA’s information storage (like computer memory) to cellular transport networks (like automated warehouses) to complex feedback mechanisms (like thermostats). Many of these biological systems, such as the intricate blood clotting cascade or the bacterial flagellum’s microscopic motor, require multiple parts working together with precise coordination, leading some to conclude that such refined complexity must stem from intelligent design rather than unguided natural processes. (Ibid.)
4. Could it be a coincidence that Earth’s plate tectonics act as a thermostat to regulate the climate?
Earth’s plate tectonics act as a natural thermostat, regulating the planet’s climate by cycling carbon dioxide between the atmosphere, oceans, and crust. When atmospheric carbon dioxide rises, it leads to warmer temperatures and increased weathering of rocks, which pulls CO₂ out of the atmosphere.
This weathered material is eventually subducted into the earth’s mantle through plate tectonics, where it can be stored for millions of years. When atmospheric CO₂ levels drop, volcanic activity from tectonics releases it back into the atmosphere, preventing the earth from cooling too much. (Peter D. Ward & Donald Brownlee, Rare Earth: Why Complex Life Is Uncommon in the Universe, 2000, p. 194)
5. Could it be a coincidence that natural processes consistently produce patterns that mirror intentional design?
Patterns found in nature, such as Fibonacci sequences and fractals, reflect a remarkable level of order and precision that suggests intentionality rather than randomness. The Fibonacci sequence, where each number is the sum of the two preceding ones, appears in sunflower seeds, pinecones, and spiral shells, optimising structures for growth and resource distribution.
Similarly, fractals, which are complex geometric shapes that repeat at every scale, can be observed in snowflakes, tree branches, and river networks. These natural designs, with their elegance and functionality, raise the question of whether such patterns could arise purely by chance or indicate an underlying intelligent design. (William A. Dembski, The Design Revolution: Answering the Toughest Questions About Intelligent Design, 2004, Chapter 11)
6. Could it be a coincidence that DNA stores information using a precise, digital-like code?
DNA stores information using a precise, digital-like code of nucleotide bases, which function like letters in a language or symbols in computer code, as explained by Crick’s sequence hypothesis. This arrangement conveys specific instructions for building proteins which are essential for life.
The comparison to human-generated information suggests that meaningful and complex sequences, in human experience, always originate from intelligent activity.
This analogy implies that DNA’s information-rich structure may point to an intelligent cause, aligning with the theory of intelligent design. (Stephen C. Meyer, Signature in the Cell: DNA and the Evidence for Intelligent Design, 2009, Chapter 1)
7. Could it be a coincidence that the cosmological constant is so finely balanced to allow for a life-permitting universe?
The cosmological constant is a term in Einstein’s equations that represents the energy density of empty space, or “dark energy,” which influences the universe’s rate of expansion. Its value is extraordinarily finetuned to allow the universe to support life.
If the cosmological constant were slightly larger and positive, the universe would expand too rapidly, preventing the formation of galaxies, stars, and planets. On the other hand, if it were slightly negative, the universe would collapse back on itself before structures could form. This delicate balance allows the universe to expand at just the right rate, creating the stable conditions necessary for complex life to develop. (Robin Collins, The Teleological Argument: Fine-Tuning of the Universe, The Blackwell Reader in Natural Theology, pp. 214-215)
8. Could it be a coincidence that Earth’s plate tectonics recycle carbon, stabilising the planet’s climate? Earth’s plate tectonics plays a key role in the carbon cycle, which helps keep our planet’s climate stable. Plants and tiny ocean creatures absorb carbon dioxide from the air and use it to grow. When these organisms die, their remains settle on the ocean floor as carbon-rich material. Over time, this material gets pulled deep into the earth by plate movements. Eventually, volcanic eruptions release this carbon back into the atmosphere as carbon dioxide. This natural recycling system helps regulate carbon levels and keeps the earth’s climate balanced. (Guillermo Gonzalez and Jay W. Richards, The Privileged Planet: How Our Place in the Cosmos is Designed for Discovery, 2004, p. 56)
9. Could it be a coincidence that Earth’s Moon produces tides that regulate marine life and climate?
The moon also assists life by raising the earth’s ocean tides. The tides mix nutrients from the land with the oceans, creating fertile intertidal zones where land and sea interact. These tides also drive strong ocean currents that help regulate Earth’s climate by circulating heat across the globe. Without the Moon, tides would be much weaker, and Earth’s climate and marine ecosystems would be significantly different, potentially less stable and supportive of life (Ibid., p. 6)
10. Could it be a coincidence that Jupiter protects Earth by deflecting dangerous comets and asteroids?
Jupiter also played a crucial role in purging the inner solar system of bodies left over from planet formation. Jupiter is 318
times more massive than Earth, and it exerts enormous gravitational influence. Its gravitational interactions very efficiently scatter bodies that approach it, and it has largely cleaned out stray bodies from a large volume of the solar system. The current impact rate averages one 10-kilometre body every 100 million years. Without Jupiter, the flux of these 10-kilometre bodies hitting Earth might be 10,000 times higher. (Peter D. Ward and Donald Brownlee, Rare Earth: Why Complex Life Is Uncommon in the Universe, 2000, p. 238)
11. Could it be a coincidence that Earth’s core generates a magnetic field that protects life from harmful solar radiation?
Earth’s core generates a magnetic field that shields the planet from harmful solar radiation. This protection prevents dangerous particles from reaching the surface and helps keep the atmosphere in place, making life possible. Without our magnetic field, earth and its cargo of life would be bombarded by a potentially lethal influx of cosmic radiation and solar wind “sputtering” might slowly eat away at the atmosphere, as it has on Mars. (Ibid., p. 194)
12. Could it be a coincidence that Earth’s early oceans had just enough carbon to enable life without causing a runaway greenhouse effect?
Earth’s early oceans contained just enough carbon to support the development of life while avoiding a runaway greenhouse effect. If the carbon levels had been much higher, earth’s atmosphere could have resembled Venus’s, with extreme greenhouse heating making the planet uninhabitable. Similarly, the planet’s water levels were also perfectly balanced; if there had been significantly more water, the earth might have become entirely covered by deep oceans, limiting the availability of shallow regions necessary for the chemical interactions that support life. (Ibid., p. 51)
13. Could it be a coincidence that Earth’s atmosphere evolved to provide enough oxygen for complex life at the right time?
Earth’s atmosphere evolved to support complex life through a slow process driven by biological and geological changes. Early photosynthetic organisms released oxygen, but it was absorbed by other substances, like volcanic gases and iron in the earth’s crust. Over time, these substances were used up, allowing oxygen to build up in the atmosphere. This increase in oxygen eventually created the conditions needed for complex life to develop. (Ibid., pp. 117-118)
14. Could it be a coincidence that Earth’s Moon is just the right size and distance to create perfect solar eclipses?
The Moon is the perfect size and distance to create total solar eclipses. It appears the
Hazrat Khalifatul Masih II’s appeal against the series of stoning incidents targeting Ahmadis in Kabul
The following telegram was sent by Hazrat Khalifatul Masih II[ra] to the Associated Press and subsequently disseminated to other newspapers as well:
“The wounds inflicted by the stoning of Maulvi Nematullah Sahib had scarcely healed when, on 10 February [1925], the Kabul government executed two Ahmadi tradesmen by stoning solely due to their adherence to Ahmadiyyat. This inhumane act, repeatedly carried out in Kabul, is bound to yield profound consequences.
“I assure the Kabul government that such actions will not deter us from our commitment to truth. Oppression has never triumphed over sincerity and faith, nor will it prevail now. Every true Ahmadi is prepared to sacrifice their life for the establishment of truth and the restoration of freedom of conscience. I do not believe that a single member of my community would hesitate to lay down their life in defense of this fundamental right.
“Even if the Kabul government continues to stone Ahmadis one by one, they will ultimately witness that such brutality will only serve to accelerate the spread of Ahmadiyyat. These atrocities do not instil fear in me; rather, they strengthen my resolve. While the loss of these individuals – my spiritual sons – grieves me more than the death of my own biological children, my heart swells with pride when I see how the divine grace upon our Jamaat’s founder has
same size as the Sun in the sky because it is 400 times smaller but also 400 times closer. This alignment allows the Moon to completely block the Sun’s bright surface during an eclipse, making the Sun’s outer atmosphere visible. (Guillermo Gonzalez and Jay W. Richards, The Privileged Planet: How Our Place in the Cosmos is Designed for Discovery, 2004, p. 9)
15. Could it be a coincidence that Earth’s position in the galaxy minimises dangerous cosmic radiation?
Earth’s location in the Milky Way galaxy contributes significantly to its habitability. Situated in the Galactic Habitable Zone, far from the intense radiation of the galaxy’s centre and active regions, earth avoids high-energy events such as gamma-ray bursts, supernovae, and the harmful radiation emitted from an active galactic nucleus. The combination of being in the thin disk of the galaxy, away from the bulge and spiral arms, helps shield Earth from frequent radiation threats, creating a relatively stable and safe environment for complex life to thrive. (Ibid., p. 282)
16. Could it be a coincidence that the earth’s atmosphere contains the precise balance of oxygen and nitrogen for advanced life?
Earth’s atmosphere has the right mix of
deeply ingrained faith in their hearts. These martyrs are sacrificing their lives to liberate the world from the servitude of [such harmful] ideologies.
“However, I believe it is the moral duty of both our community and the civilised world to acknowledge the extraordinary sacrifice of these Ahmadi martyrs, who have embraced a cruel death in the defense of freedom of conscience. Their bravery deserves universal acclaim, while their unlawful persecution warrants global condemnation. I bear no personal resentment towards the Kabul government or the clerics who have incited these actions. However, I firmly believe that, for their own sake, they must be made to realise that every noble person disapproves of these actions and is deeply affected by them.
“Through the medium of your esteemed newspaper, I appeal to all individuals who want to establish global peace, uphold human morality, and value freedom of conscience to raise their voices in protest against this inhumane act by the Kabul government. Every possible effort must be made to prevent freedom of conscience –achieved through centuries of courageous struggle – from being trampled underfoot.”
Indian Daily Mail
In its issue of 14 February 1925, the Indian Daily Mail (Bombay) wrote:
“There remains only one country in the
nitrogen and oxygen to support advanced life. This balance allows large organisms to breathe oxygen while ensuring the planet’s environment remains stable and suitable for life. Nitrogen and oxygen are balanced to sustain advanced organisms, while carbon dioxide and water vapour help maintain a stable climate and enable plant growth. (Ibid., p. 68)
17. Could it be a coincidence that the laws of physics are discoverable due to the earth’s optimal location for scientific observation?
Earth’s optimal location in the universe contributes significantly to scientific discovery. Its atmosphere is clear, allowing observation of distant celestial bodies, while its position in the galaxy avoids regions of intense radiation and cosmic chaos. This favourable environment enables scientists to study and measure the universe, from the fundamental forces to distant galaxies, making it possible to uncover the laws of physics that govern the cosmos (Ibid., p. XV)
18. Could it be a coincidence that overlapping genetic messages within DNA resemble advanced encryption techniques?
DNA stores information in a very efficient way, using overlapping sequences to hold multiple instructions in the same space.
world where the Biblical punishment of death by stoning is still enforced: Afghanistan. Some time ago, Maulvi Nematullah Khan Sahib, an Ahmadi, was brutally stoned to death solely due to religious differences. This act provoked a widespread outcry not only in India but also in nearly all civilised nations where the news reached.
“The recent report that another two Ahmadis – innocent shopkeepers – have been executed in Kabul in a similar manner will not enhance the reputation of the Amir of Afghanistan, except within a narrow circle of prejudiced Indian clerics.
“It has been reported that these recent stonings were carried out under the direct supervision of Kabul government officials, with the superintendent of police and 15 constables present at the scene. The imposition of such a punishment for religious differences has been abolished in nearly all countries for a considerable period. If Afghanistan aspires to be recognised as a civilised nation, it must reform its criminal code, particularly in relation to religious offenses.”
Telegram from Nairobi, Africa
“We have received a telegram from Reuters reporting the stoning of two Ahmadis in Kabul. This tragic event has deeply saddened the Ahmadiyya community in Africa.
“Please provide details via telegram, along with an account of the general
This is like how advanced encryption methods in technology work, where a single code can have multiple layers of meaning depending on how it’s interpreted. This complexity suggests a highly advanced system that some argue is unlikely to have arisen through random processes alone, hinting at the possibility of intentional design behind it. (Stephen C. Meyer, Signature in the Cell: DNA and the Evidence for Intelligent Design, 2009, epilogue)
19. Could it be a coincidence that DNA stores dense, functional information within a hierarchically organised system?
DNA stores dense, functional information within a hierarchically organised system, much like computer file systems, where data is arranged in folders within folders to optimise retrieval, manipulation, and expression. This hierarchical organisation, along with the extraordinary storage density of the genome, suggests intentional design due to its resemblance to human-engineered systems. (Ibid.)
20. Could it be a coincidence that the Big Bang’s density was finely balanced?
The density of the universe at the time of the Big Bang was extraordinarily fine-tuned to allow for the formation of galaxies, stars, and planets necessary for life. This density had to be accurate to within one part in 1060; a
sentiment in India regarding this incident and the prevailing perspective on the matter.” – Malik Darfield
Telegram issued by the Office of Public Affairs in Qadian
The following telegram was sent to newspapers on 19 February 1925 by Nazir Umur-e-Aama, Ahmadiyya Jamaat, Qadian:
“Further information regarding the recent stonings in Kabul has revealed that the two Ahmadis who were executed were named Abdul Halim and Nur Ali. Both individuals were residents of the suburbs of Kabul. The former was an elderly man, a harmless and pious scholar, while the latter was a peace-loving young man and a hafiz (one who has memorised the Holy Quran). He owned a shop in the city. Both [of the martyrs] were married and had children.
“Reports also indicate that 30 more Ahmadis are currently imprisoned in Kabul, awaiting the merciless verdict of the Afghan court. Additionally, it has been learned that the Amir is permitting these atrocities to gain the sympathy of the rebellious factions within the country and the traditionally conservative clerics of Kabul.
“Given the gravity and urgency of the situation, it is imperative that the entire civilised world raises its voice in protest to put an end to this brutal persecution. We appeal to all advocates of peace and justice to speak out against the oppression and tyranny of the Kabul government.”
(Translated by Al Hakam from the original Urdu, published in the 19 and 21 February 1925 issue of Al Fazl)
slight deviation would have caused the universe to either collapse back on itself (a “Big Crunch”) or expand too rapidly, preventing the formation of structures. This precise balance ensured the universe expanded at a rate conducive to forming stars and galaxies over billions of years. (Robin Collins, The Teleological Argument: Fine-Tuning of the Universe, pp. 214-215)
The late astronomer Carl Sagan wrote that, “Earth seems to be sitting in a beam of light, as if there were some special significance to this small world. But it’s just an accident of geometry and optics.” (Pale Blue Dot: A Vision of the Human Future in Space, 1994, p. 12)
Yet, this notion of our planet as a mere cosmic coincidence falls short of the truth. When we look deeper, the evidence around us reveals a world that is anything but an accident. The intricate balance of conditions necessary for life and the very framework of the universe itself points towards an intelligent Creator who has left His mark for us to see.
From the precise mass and energy of the sun to the stabilising role of our moon, everything seems carefully designed to sustain life. Creation itself is full of such leads, written across every leaf, every star, and every corner of the cosmos as explained by the Promised Messiahas, inviting us to recognise the presence of the Creator because our creator might be subtle, but malicious he is not.
The Afghan martyrs of 1925: A dive into historical context and facts
Ata-ul-Haye Nasir Ahmadiyya Archive & Research Centre
The Ahmadiyya Muslim Jamaat has faced significant persecution in Afghanistan since the early 20th century. During the time of the Promised Messiahas, two of his companions, Hazrat Maulvi Abdur Rahmanra and Hazrat Sahibzada Abdul Latifra were martyred in Afghanistan. The hostility against the Ahmadiyya Muslim Jamaat continued in the coming years as well.
Persecution in the early 1920s
In the early 1920s, anti-Ahmadiyya sentiments were rising in Afghanistan, resulting in the brutal killings of three Ahmadis in 1924-25. It was believed that the prevailing rumours about Amir Amanullah’s conversion to Ahmadiyyat had prompted the “desire of Amir to advertise his orthodoxy.”1 British diplomatic correspondence from this period indicates a complex political landscape, wherein the officials seemed to be somewhat hesitant to protest against these brutalities due to certain diplomatic interests. On the other hand, Jamaat-e-Ahmadiyya recorded significant protests to raise awareness and, more importantly, to make it clear that such violence did not reflect the true teachings of Islam.
In 1924, while the anti-Ahmadiyya rhetoric was intensifying in Afghanistan, we find an interesting series of correspondence to and fro the Foreign and Political Department of the British Indian Government, wherein the officials enquired about the history of Ahmadiyyat in Afghanistan. A correspondence, dated 3 May 1924, stated, “Many years ago some Afghans Mullahs who came to Qadian in the Punjab, saw the founder of the sect & on
return to Afghanistan were killed by a former Amir’s orders – since then the number of followers is said to have increased.”2
This correspondence continued throughout May 1924 and the next month, it was reported by the Military Attaché at the British Legation in Kabul that “an antiQadiani sermon” was preached on 20 June 1924. Another correspondence, dated 4 July 1924, mentioned the reports that Amir Amanullah “had started active persecution of Qadianis again to prove the orthodoxy of his own faith.” Another report stated, “Two Mullahs named Abdul Halim and Niamatullah were recently arrested on a charge of being Qadianis.” This was followed by some further correspondence between the officials with reference to a news report of The Bombay Chronicle, dated 14 August 1924, publishing the Jamaat’s appeal for the release of the imprisoned Ahmadis. After severe torture for a month, Maulvi Abdul Halim Sahib was released, however, Maulvi Nematullah Sahib was stoned to death on 31 August 1924. The opponents’ hostility had reached a strange level, as the NWFP Intelligence Bureau Diary for the week ending on 15 January 1925 reported that “the possession of any photographs of the late Maulvi Niamatullah, Qadiani, has been prohibited in Afghanistan.”3
His Majesty’s Chargé d’Affaires at Kabul mentioned the martyrdom of Nematullah Sahib in a letter dated 2 September and expressed that this action “is evidently due to desire of Amir to advertise his orthodoxy.”4
In her book, Fire in Afghanistan: 19141929, Rhea Talley Stewart has mentioned the persecution of Ahmadis in Afghanistan and stated that “two members of this sect entered Afghanistan in the summer of 1924, preaching their doctrines, and were arrested by the ecclesiastical courts and charged with heresy.”
She further wrote:
“Maulvi Niamatullah was executed for his beliefs on August 31. And the form of his execution was this: he was led onto an open place at Sherpur, just outside Kabul, and those who attended took up big stones and threw them at him until he was dead. […]
“A week after this stoning Amanullah spoke in the mosque following midday prayers and asked for the denunciation of all Qadianis, who he said would be executed according to law. […]
“In India, whence the Qadianis had come, news of the stoning was a source of distress. The leaders of the Moslem League in India wrote Amanullah a strong letter of protest; Indian newspapers carried such condemnatory articles on the subject that the official Afghan newspaper, the Aman-iAfghan, felt it necessary to defend both the conviction of Niamatullah and the manner of his execution. […]
“In spite of his public optimism and vigor, Amanullah privately was worried about the future. He issued an order forbidding any more arrests of Qadianis, but there lingered the history of having betrayed his principles.”5
In September 1924, when a certain individual was deputed at the British Legation in Kabul, a person named Jalal Khan Kabuli of Rawalpindi wrote to the Secretary to the Government of India (Foreign Department) that the deputed individual was a “staunch Ahmadi,” and advised to verify it from either “Khalifa Mirza Mahmud Ahmad Qadian” or “Maulvi Mohammed Ali”. He further said, “The appointment of an Ahmadi will be looked upon with feelings of hostility at Kabul, for Ahmadis are considered to be the chief source of mischief there.” He added, “Another way to find out if the man is an Ahmadi is to ask him to pronounce Mirza Ghulam Ahmad a heretic and he would never do it.” Later on, it was concluded by the officials that he was not an Ahmadi.6
The anti-Ahmadiyya sentiments continued to intensify and the clerics were being “appeased” by the government – a fact that was acknowledged (details to be presented later in the article) by the then Afghan Foreign Minister, Sardar Mahmud Tarzi Khan, who was also the father-in-law of Amir Amanullah.
Looking at the Afghan press, we find that a prominent newspaper – Amani-Afghan of Kabul – published multiple articles about Ahmadiyyat, following this martyrdom. As for the question of who controlled this newspaper, the statement of Sir F Humphrys – His Britannic Majesty’s Minister at Kabul – would suffice, wherein
he wrote to the Indian Government that “it is unfortunately true that Aman-i-Afghan is semi-official organ of Afghan Government. It is controlled by Ministry of Interior.”7
A four-page article featured in Aman-iAfghan on 17 September 1924 (see below) which mentioned the martyrdom of Hazrat Maulvi Abdur Rahmanra and narrated some details of the visit of Hazrat Sahibzada Abdul Latifra to Qadian, the bai‘at at the hands of the Promised Messiahas, and the martyrdom when he returned to Afghanistan. After mentioning the martyrdom of Maulvi Nematullah Sahib, the article went on to give a detailed introduction of the Promised Messiah’sas claims.
Another article was published on 4 October 1924, which mentioned some telegrams from the Jamiat Ulema-i-Hind and scholars of Deoband. While this barbaric act of the Afghan government was receiving open condemnation from various Muslim circles, the above-mentioned telegrams justified it and even congratulated the Amir. This newspaper also published a series of articles following the martyrdoms in 1925; details to follow later in this article.
An extensive account of how the Ahmadiyya Muslim Jamaat reacted to the martyrdom of Maulvi Nematullah Sahib in 1924 has already been published in Al Hakam, so this article will remain focused on the events that followed the martyrdoms in 1925.
The martyrs of 1925
As a result of the state-sponsored hostility, two more Ahmadis were martyred exactly a hundred years ago. Maulvi Abdul Halim Sahib and Qari Nur Ali Sahib were stoned to death on 5 February 1925, just for the sake of their belief in Ahmadiyyat. This atrocity was committed under the Amir’s umbrella, however, he gave the impression as if he had nothing to do with this barbaric act and wanted to convey this sentiment to the West as well.
A day after these martyrdoms, Sir Francis Henry Humphrys wrote to the Secretary of State for Foreign Affairs in London (see below), mentioning that a month ago, he had a discussion with the Amir who expressed his abhorrence against the killing of Maulvi Nematullah and “said with great feeling that Mullahs had taken the law into their own hands.” The Minister continued, “Two Afghan Qadiani shopkeepers” were “publicly stoned to death yesterday by a large crowd in outskirts of Kabul after charge of apostasy and sentence had been read out by Chief Qazi.” The Minister expressed his opinion that “it is not easy to tap attitude of Amir towards these crimes against humanity which must have been given his sanction.” A similar telegram was sent to the India Office as well.8
Aman-i-Afghan of Kabul published the news of these barbaric killings in its 9 February 1925 issue (see below). Its English translation, provided to the Indian Government by the Officer Incharge of the Intelligence Branch, NWFP, stated:
“Execution of Two Qadyanis.
“Mulla Abdul Alim [sic., Halim] of Chahar Asia, and Mulla Noor Ali, who sold old things, were the followers of the Qadyani creed. They preached this creed to people and led them astray from the right path. The public was excited and set up a case against them. As a result they were
sentenced to death on Thursday the 16th Dalv (5th February) and were put to death by the people. According to what we have heard, a case has long been proceeding against them. Some of their letters, to a number of foreigners with whom they had correspondence, which are against the interests of the country were caught. Details of the matter will be published later, after ascertaining the truth.”9
From the above-quoted letter and news report, one point is clear that it was their belief in Ahmadiyyat and its preaching for which they were sentenced to death and executed. Though Aman-i-Afghan mentioned the alleged political activities, it surely did not present it to be the reason behind their execution. However, in the coming weeks, this newspaper began emphasising the political aspect along with the religious one, though they had no evidence to support this rhetoric. Clearly, it was a desperate attempt to neutralise the backlash received from all over the world.
A file in the India Office Records, titled “Afghanistan: Persecution of Ahmadiyya Sect (P.3607/24)”, manifests that following the martyrdoms in 1925, the British bureaucracy was extremely hesitant in conveying even an informal protest to the Amir of Afghanistan, considering their diplomatic interests and relations. In light of Sir F Humphrys’ suggestion about “an informal demarche”, the officials suggested that it was better “for Sir F. Humphrys to refrain from any comment, however informal.” However, they also expressed that it was “rather repugnant to one’s sense of fitness that the British representative should condone, in any degree, the perpetration of these brutalities under the approval of a Ruler to whom he has recently been delivering messages of personal sympathy from His Majesty the King.” Another point was raised that the “Government of India may be expected to deprecate any comment by Sir F. Humphrys, seeing that in the case of Niamatullah (when there was more direct pressure on us), they ‘considered that it would be dangerous to make any representation, however informal’ (P.4828/24).” Moreover, they feared a “possibility that if Sir F. Humphrys protests to Tarzi, and Tarzi informs the Amir (as he will), the Amir (especially if his conscience is really a little uneasy) may resent the interference.”
Thereafter, Sir F. Humphrys had a meeting with Sardar Mahmud Tarzi Khan, the then Foreign Minister of Afghanistan and Father-in-law of Amir Amanullah. A telegram to London, dated 13 February 1925, narrated its details. Humphrys told Tarzi that “deplorable impression of Afghan civilisation would be conveyed to outer world by public stoning to death of Qadianis in Kabul.” In response, Tarzi said that the “Mullahs held upper hand temporarily and had to be appeased.” He assured the British Minister that once Amir regained complete control over the country’s situation, such events would be impossible to occur. Concluding the letter, the Minister wrote, “It is reported that another Afghan Qadiani of heresy has been seized by Mullahs and convicted.” A similar telegram was sent to the India Office as well.10
The Ahmadiyya response
The Ahmadiyya Muslim Jamaat’s reaction
in 1925 was similar to what had been in the past; patience and prayers amidst persecution and hardships. However, Hazrat Musleh-e-Maudra also wanted to make the world aware of this barbaric act and to raise awareness. For this, Huzoorra not only sent telegrams to The League of Nations, Viceroy of India and the Secretary of State for India, but also instructed the Ahmadiyya Mission in London to hold a protest meeting to highlight this atrocity. Hence, a protest meeting was held in Harrow, London, at the Greenhill Hall of the Harrow Spiritualist Society. This issue caught the attention of the press from around the world, including England, Scotland, Ceylon, Australia, Canada, America, Hungary and the Netherlands. Its details will be narrated later in this article.
As for the question about the need for such protests and condemnation, it must be noted that these barbaric killings in the name of Islam had provided fuel to the nonMuslims who were already leaving no stone unturned in their anti-Islam rhetoric. It was as if their propaganda of portraying Islam as a violent religion got a new life. On one hand, statements from various prominent nonMuslims leaders, for instance MK Gandhi, attributed false notions to the Holy Quran and Islam in relation to the punishment by stoning to death, on the other, certain Muslim sections commended this barbaric act of the Afghan government and declared that it was in accordance with the Islamic sharia. In such a situation, it becomes clear that the Jamaat’s protest did not aim to harm Islam – as asserted by the Afghan press and certain Muslim leaders – but rather, the objective was to save Islam from the false objections and to highlight the fact that Islam is a peaceful religion and its teaching is against any kind of violence. The need of the time was to clarify that in case of such incidents, Islam cannot be blamed, however, those people must be condemned who have committed such brutality in the name of Islam.
Anyway, when the news reached Qadian, Hazrat Musleh-e-Maudra delivered a heartfelt speech and emphasised that such oppressions can never halt the progress of a divine community and that the victory always belongs to the Truth (sadaqat). Huzoorra declared that he held no grudge or anger in his heart against the Afghan government in response to its barbaric act. However, Huzoorra declared, “This era will ultimately end, the Amir will also diminish and his helpers and supporters will be gone as well. However, the belief on the basis of which they committed these atrocities shall live on in the world.”
Huzoorra stated that though the opponents of the Promised Messiahas will exist in the world, they will be reduced to a minority, and speaking of that time, Huzoorra advised Ahmadis to never leave morality in the times of majority and power. Huzoorra expressed his hope from the coming generations that upon reading about these atrocities in history, their grudge and passion may not lead them away from morality, just like the Christians drifted away from morality upon gaining power. Huzoorra concluded:
“I advise the coming generations that when God Almighty grants them government and kingdom in return for our humble services, they should not look upon
the atrocities of these tyrants, but ought to act with patience as we are enduring now. Moreover, they should not lag behind us in showing morality, but rather, they ought to even surpass us.”11
Hazrat Musleh-e-Maudra sent a telegram (see below) to the Viceroy of India, informing him about this inhumane act of the Afghan government. It was received by his private secretary office on 17 February 1925.
Another telegram was sent to the Secretary of State for India in London (see below). Later, the Secretary wrote to the Viceroy of India, informing that “Telegram dated 16th February received from Khalifatul Masih appealing for protest to Afghan Government. If you think it desirable he might be informed confidentially of action taken by H.M. Minister [Sir F Humphrys].”
Huzoorra sent a cable to Hazrat Maulvi Abdur Rahim Dardra – the then incharge of the London Mission – and stated that though these barbaric acts “cannot intimidate us and the result will prove to be the opposite of what the Afghan Government means to achieve, yet such results cannot justify the action of Kabul Government; hence it is our duty as well as that of every lover of freedom of conscience to protest against these outrages.”12
According to an earlier programme, Dard Sahibra was scheduled to visit the Netherlands to deliver lectures in Amsterdam on 19 and 22 February 1925, as he was invited by a society called Vrij Religieuse Tempel. However, after the martyrdoms in Afghanistan, he had to stay in London. So, the martyrdoms caught the attention of the Dutch press as well. For instance, Algemeen Handelsblad of 19 February 1925, mentioned that Dard Sahibra had to stay in London due to the martyrdom of two Ahmadis in Afghanistan. The same periodical mentioned this postponement in its 24 February 1925 issue, along with an introduction to Ahmadiyyat and claims of the Promised Messiahas, originally published in De Tempel
Huzoorra sent a telegram to The League of Nations as well (see below). An acknowledgement was received on 18 February which stated, “The Secretary General of the League of Nations has the honour to acknowledge the receipt of a telegram, dated February 17th, from the Head of the Ahmadyya Community at Batala, concerning the execution of two Ahmadies at Kabul.”
According to The Evening Star of Washington D.C., dated 20 February 1925, “The League of Nations received a communication” from the Ahmadiyya Muslim Community, “protesting against the execution of ‘two more members of their community’ at Kabul by order of the government. The community appeals to the league for intervention. The secretariat turned over the matter to the section for protection of minorities, under which it falls.”
The same news was published by The Montreal Star of Canada, on the same day. The Sun of Sydney, Australia, also wrote on this subject in its 21 February 1925 issue.
Upon the direction of Hazrat Musleh-eMaudra, a telegram was sent to the Viceroy of India, wherein it was stated that according to some private information received through Peshawar, the two martyrs in Kabul were
Maulvi Abdul Halim Sahib and Nur Ali Sahib, and that 30 more Ahmadis in lock-up there were awaiting a ruthless sentence.
This cable was quoted by a prominent British newspaper, The Manchester Guardian, under the heading “Stoned to Death in Afghanistan”, on 23 February 1925. An acknowledgment from the Viceroy’s office was received on 25 February 1925, stating:
“To,
“Khalifatul Masih, Head of Ahmadiyya
Community
“Qadian, Batala
“Sir
“I am directed to acknowledge the receipt of the telegram from yourself & your addit. Secy. dated the 16th and 19th Feb. 1925, to the address of H.E. the Viceroy & Gov. Gen. of India.”
Hazrat Musleh-e-Maudra sent the latest information to the London Mission as well, where Hazrat Malik Ghulam Faridra had already sent a letter to The League of Nations on 13 February; its acknowledgement was received on 17 February. He quoted an excerpt from The Times of 13 February 1925 that reported on this barbaric act. He informed The League of Nations, “As it forms a continuous series of barbarous and atrocious murders the representatives of the Ahmadiyya Community in London think of holding again a meeting of protest to condemn this recent outrageous act of the Afghan Government.”
The protest meeting in London
The Spalding Guardian reported on 21 February 1925 that the “Ahmadiya Moslems in London propose to hold a meeting of protest against the stoning to death after a trial for apostasy of two members of the Ahmadiya community in Kabul.”
Thereafter, the protest meeting was held in Harrow, London; wherein a resolution was passed and its copies were sent to The League of Nations, the Amir of Afghanistan, the Viceroy and Governor General of India, and press around the world. The signatories included Sir Arthur Conan Doyle and Sir Francis Younghusband. An acknowledgement was received on 28 March 1925.
The Yorkshire Post, dated 24 March 1925, published the correspondence received from Hazrat Malik Ghulam Faridra about the resolution.
We learn from the Harrow Observer and Harrow Gazette (see below) that this protest meeting was held at the Greenhill Hall of the Harrow Spiritualist Society, on Sunday, 8 March 1925. This hall was located at “325 Station Road, HA1 2AA”. The President of this Society expressed his impressions about the martyrdoms and the protest meeting in his letter to the Harrow Observer, that was published on 13 March 1925. He stated:
“The Ahmadia movement represents an effort on the part of the best elements in the religion of Islam to bring about a more peaceful and brotherly attitude towards the Christian and other religious bodies on the part of the followers of the prophet Mohamed[sa]” and it is “making great progress in India, but in Afghanistan the adherents to the new movement are meeting with great persecution: three of their leaders having been stoned to death, one in August last, and two in February of this year.”
Mentioning the protest meeting, he
wrote:
“At a largely-attended meeting held in the Greenhill Hall, Harrow, last Sunday evening,” a “resolution was unanimously passed.”
After quoting the resolution, he stated:
“If you can find space for this appeal from a far country for the liberty which has been ours for so long, the cause of humanity will be helped forward.
A newspaper of Budapest, Hungary, also published an article that mentioned the martyrs and gave an introduction of the Promised Messiahas, Hazrat Muslehe-Maudra and Hazrat Sahibzada Abdul Latifra Shaheed. It also mentioned that “the London missionary of this sect, G. F. Malik, protested against the barbaric sentences.” (Pester Lloyd, 13 March 1925, p. 5)
Other newspapers which reported on this subject, included The Leicester Mail (12 February 1925), South Wales Daily Post (12 February 1925), Evening Despatch (12 February 1925), Edinburgh Evening News (13 February 1925), The Telegraph (16 February 1925), The Pioneer Mail and Indian Weekly News (20 and 27 February 1925), The Manchester Guardian (21 February 1925), The Times of Ceylon (5 March 1925) and The San Francisco Examiner (8 March 1925).
The Civil and Military Gazette of Lahore published a lengthy article, titled “The Kabul Executions” and stated:
“The barbarous execution of two humble Qadiani Afghan shopkeepers at Kabul has aroused feelings of horror in India and it will, no doubt, be the subject of severe comment in other countries besides. When a few months ago, the news reached India of the stoning to death of the Qadiani Niamatullah, it was accompanied by hints that the victim had been involved in a conspiracy against the Afghan Government! This was strenuously denied by the Community to which he belonged and it may be noted that the Afghan newspapers themselves did not hesitate to confirm those denials by publishing the judgment of the Court which tried him, a translation of which was reproduced in our columns. Whatever may have been his alleged offence, the terribly brutal character of the punishment inflicted received general condemnation.”13
We also learn that during a session of the U.P. Muslim League, a telegram from the Ahmadiyya Muslim Jamaat was read out which mentioned the Kabul martyrs and urged the Muslim community of British India to condemn this barbaric act of the Afghan government. It was demanded that “something practical should be done to make the Afghan Government realise that the outside Muslim world condemn these atrocities of the Kabul Court and asking the President to send a strong protest to the Amir on behalf of the Muslim community.”14
The Daily Mail of Brisbane, Australia, dated 27 February 1925, wrote that “in a telegram to the Amir,” the Ahmadiyya Muslim Community “declare: ‘The abhorrent and treacherous crime marks your Majesty as anything but a Moslem. By this deplorable practice you are bringing nearer the moral and material destruction
of Kabul.’
“The [Ahmadis] have appealed to Indian Moslems against persecution by the Afghan Government, and it is stated that 30 other [Ahmadis] are imprisoned in Kabul, awaiting ruthless death sentences for heresy. Indian sympathy is being aroused, and it is probable that strong protests will be sent to Kabul.”
The martyrdom of Ahmadis in Afghanistan came under discussion during a session of the Central Legislative Assembly of India as well, where a member presented some questions in regard to this incident, asking for more elaboration on this.15
Aman-i-Afghan’s ‘violent articles’
The Aman-i-Afghan of Kabul was trying to neutralise the protest and condemnation – emerging through the worldwide press – against this barbaric act of the Afghan government. In an article, dated 9 April 1925, it was reiterated that the two Ahmadi martyrs were indulged in political activities against the country, though without any evidence. Two British Indian periodicals, Zamindar and Al Jami‘at were also commended for their articles. Maulvi Zafar Ali Khan’s Zamindar published multiple articles, justifying the killing of Ahmadis in Afghanistan by declaring them apostates.
In this article, it was stated:
“The Islamic Government of Afghanistan does not at all give room to the Qadyani creed and the Qadyanis in Afghanistan. If the Qadyanis of India desire that their followers should remain immune from the grip of Afghanistan’s Penal Law, they should not send their preachers to Afghanistan and should prevent them from coming to, and preaching in, Afghanistan. If they do not abstain they will be treated according to the Shari’at law, which has both the religious and political sides. Those of them who hold the policy will be responsible for the blood-shed of their followers!”16
On the other hand, the Zamindar of 16 April 1925 alleged that a large number of Ahmadis were employed at the British Legation in Kabul. Zamindar wrote that it was feared that the British Legation in Kabul became the centre for rendering secret help to the Ahmadis. It further mentioned that certain prominent Englishmen have also adopted a resolution disapproving of the stoning of some Ahmadis to death in Kabul. The British Government should restrain Englishmen from such reckless doings, otherwise its relations with Afghanistan will become strained. It should not interfere in the internal affairs of Afghanistan.17
Zamindar’s aim was just to fuel the antiAhmadiyya sentiments which were already growing in Afghanistan, as evident from the barbaric killings of Ahmadis.
Upon such statements, the Indian Government asked Sir F Humphrys, “Can we state that no Ahmadis are employed and do you think it advisable to issue contradiction?” The response was, “No Ahmadis are employed in Legation. I consider in view of offensive articles in Aman-i-Afghan” that “it would be advisable to publish contradiction.”18
Hence, the Indian Government instructed Zamindar to publish a correction, which was published in its 28 May 1925 issue, which read:
“In our issue of April 16th we wrote in the course of a leader headed ‘Incurable sore
on the body of Islam’ as follows:
“‘We learn from some source that there is a preponderating majority of Qadianis at the British Legation, Kabul. If this report is correct, our fears are not groundless.’
“We learn now that the above report is not true.”19
Aman-i-Afghan published a series of articles, titled
(literally, “Regarding the stoning of Qadianis”), implying that Jamaat-e-Ahmadiyya was presenting incorrect information about this incident.
The first part of this series, dated 17 April 1925, stated that they aimed to write a response to the protests expressed against the stoning to death of these two Ahmadis.
The third part stated, “In Afghanistan also the Ulema, like the Ulema of other Islamic Countries, have declared the Qadyanis to be heretics and they demand their execution at the hands of the Government. The Government of Afghanistan, being an independent Islamic Government, considers the Ulema’s Fatwa worthy of execution. The agitation of a number of the enemies of Islam cannot prevent it from carrying out the commands of its religion.”20
After the third part, Sir F Humphrys wrote to the Foreign and Political Department of the Indian Government and sent details of the “violent articles that have been appearing lately in the ‘Aman-i-Afghan’ on the subject of Qadianis.” He added, the Afghan Foreign Minister, “Mahmud Tarzi recently told me that he dissociated himself absolutely from the sentiments expressed in these articles, and I gather that the Amir has felt obliged to publish them as a sop to the fanatical party.”21
It was expressed in another correspondence that “the arguments ring hollow, and the clumsy attempt to associate the Qadiani creed with political intrigue and sedition is lacking in conviction.”22
Aman-i-Afghan stated in the fourth part that Jamaat-e-Ahmadiyya had, God forbid, corrupted the religion of Islam and that they portrayed themselves as Muslims and helpers of Islam, however, on the contrary, they served the enemies of Islam.
The sixth part began with the following statement:
“In the previous issues, we have discussed various topics related to the issue of apostasy and its punishment, the Qadianis and their religious and political harm to the general Muslim community and Afghanistan, as much as necessary to state the truth and establish evidence. In this issue, we would like to briefly criticise the statements of some newspapers that have written about the Qadianis and against us, and which have strayed far from the truth.”23
Aman-i-Afghan criticised all those periodicals which highlighted the protest raised by the Ahmadiyya Muslim Jamaat against this barbaric act, and it was asserted that the Anglo-Indian newspapers were unaware of the true facts and circumstances.
Aman-i-Afghan’s above-mentioned article was discussed in The Civil and Military Gazette’s 2 July 1925 issue as it implied that this Indian newspaper was spreading incorrect notions and supporting the Ahmadiyya view on this incident. Aman-iAfghan commended those Muslim leaders, periodicals and organisations which spoke against the Ahmadiyya Muslim Jamaat.
It particularly commended, once again, Maulvi Zafar Ali Khan and the editorial staff of the Al Jami’at
The National Archives of India holds the record of various telegrams that were sent to the authorities, including the Viceroy of India, by various chapters of the Ahmadiyya Muslim Jamaat, to record their protest against these barbaric killings. These chapters included Ceylon, Karachi, Kerang, Sambrial, Burma, Malabar, Multan and Calcutta.24
Conclusion
The history of the Ahmadiyya Muslim Jamaat testifies that the opposition could never halt its progress; rather, it has always proved to be fruitful. The most influential newspaper of Afghanistan, controlled by the Afghan Ministry of Interior, served as a means to spread the claims of the Promised Messiahas – though its articles incorporated particular perspectives pertaining to the Ahmadiyya beliefs which were based on the editor’s own comprehension or convictions. It surely testified to the Promised Messiah’sas statement where he said that “my opponents are actually my servants and helpers, because they convey my message to the east and to the west.”25
Endnotes:
1. National Archives of India (NAI), Government of India: Foreign and Political Department, File No. 60/11-E
2. Ibid., File No. 178-F
3. Ibid
4. Ibid., File No. 60/11-E
5. Fire in Afghanistan – 1914-1929: Faith, Hope and the British Empire, 1973, New York, pp. 280-282
6. NAI, Government of India: Foreign and Political Department, File No. 60/11-E
7. Ibid., File No. 579-F
8. Ibid., File No. 178-F
9. Ibid., Translations of extracts from Afghan newspapers for the year 1925, File No. 187/1-F
10. Ibid., File No. 178-F
11. Al Fazl, 19 February 1925, p. 7
12. The Review of Religions, March 1925, p. 3
13. The Civil and Military Gazette, 17 February 1925, p. 5
14. Ibid., 26 February 1925, p. 11
15. NAI, Foreign and Political Department, File No. 31/35-F
16. Ibid., Translations of extracts from Afghan newspapers for the year 1925, File No. 187/1-F
17. Ibid., Government of India: Foreign and Political Department, File No. 579-F
18. Ibid
19. Ibid
20. NAI, Translations of extracts from Afghan newspapers for the year 1925, File No. 187/1-F
21. Ibid., Government of India: Foreign and Political Department, File No. 579-F
22. Ibid
23. Aman-i-Afghan, 20 May 1925, p. 1
24. NAI, Government of India: Foreign and Political Department (Frontier), File No. 178-F
25. Malfuzat [English], Vol. 2, p. 112
The
True Revolution – Part 17
Tahrik-e-Jadid and the social teachings of Islam
English translation of Inqilab-e-Haqiqi
An address by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih II, al-Musleh al-Mau‘ud
The Purpose of Tahrik-e-Jadid
In the first phase of the [establishment of] Tahrik-e-Jadid, I initiated certain steps and delayed addressing certain aspects that were meant for the second phase and asked you to reflect in your hearts on what prevents us from defeating our enemies in the realm of actions, despite having triumphed over them in the domain of beliefs.
I am sure that people have given this a great deal of thought on this matter, but my intention was to discuss certain aspects of the second phase of Tahrik-e-Jadid during the annual convention [Jalsa Salana], when a majority of the members will be present before me, and I will inquire whether they are prepared to act upon these instructions or not.
Today, I wish to announce [and draw your attention to the fact] that the Holy Prophetsa has said:
In other words, the Noble Messengersa said, ‘Although you who are Muslims say
and assert that, all praise be to Allah, you are believers and Muslims, he stated that such an assertion is utterly false and a grave misconception [if one does not act on all the requirements of faith]. Firstly, simply uttering ‘
’ in words is of no consequence. And even if it were, remember that
faith consists of more than seventy parts, all of which it is essential for you to implement.’
The words
(over seventy) imply abundance or multitude, and it’s an Arabic idiom. Similarly, in Urdu, when someone wants to emphasise that they’ve said something repeatedly, they say, ‘I have told you a hundred times.’ This phrase doesn’t imply a literal count of a hundred, but rather signifies abundance or multiplicity. Similarly, the Holy Prophetsa said, ‘Faith has more than seventy branches or departments, meaning it has numerous aspects.’ Among these, the most superior is declaring [and believing in]
(There is none worthy of worship save Allah.). This is followed by countless other parts of faith which proceed from this to the extent that even a seemingly minor aspect of faith includes removing harmful objects from people’s path, such as removing thorns from the road; clearing stones and pebbles
Delivered at Jalsa Salana Qadian on 28 December 1937
and eliminating any source of trouble or discomfort. Faith is not one distinct thing. The Holy Prophetsa has clarified that various righteous deeds constitute faith and until they are all fulfilled, faith cannot be completed. The smallest of which is the removal of an impediment lying on a path. Thus, the Holy Prophetsa has explained that the term ‘faith’ as implied by people or in which they take pride does not mean any one thing. It comprises of hundreds of actions. The term ‘faith’ refers to the cumulative whole of these deeds. And until the four walls of these actions are fully constructed, the edifice of faith cannot reach its perfection. Among these actions, even the smallest and most mundane deed is removing obstacles from the path meaning clearing the way and removing filthy or troublesome objects. In short, the Holy Prophetsa has taught us that Islam is not just one thing, but rather a comprehensive system comprising numerous aspects such as belief in the unity of God, divine decree, the Prophets, life after death, heaven and hell, the acceptance of prayer and belief in the divine attributes. It also includes the observance of prayer, fasting, Hajj, zakat, giving charity and alms, acquiring and imparting knowledge, looking after one’s parents, serving humanity through physical acts of kindness, displaying honour, thankfulness, thinking well of others, bravery, preservance, patience, compassion, dignity, diligence, living a simple life, adopting the middle course, acting in a just and kind way, generosity, loyalty, developing a spirit of sacrifice, forgiveness, treating others with respect, displaying good manners, obeying those in authority, looking after the moral upbringing of others and to educate them, keeping away from national enemies, love of Allah, trust in Him, spreading the message of truth, telling the truth, avoiding gossip, eschewing abusive language, deception, betraying trust, not acting unjustly or spreading disorder, not stealing, not making false allegations against others, not looking at others with contempt, not ridiculing others, not remaining idle and not being slothful or lazy and acting with wisdom. These and thousands of similar virtues make up faith to the extent that the removal of an impediment such as stones or pebbles from a path is also part of belief. Hence do not assume that merely uttering the words
(There
Muhammadsa is His messenger.) or
(we have believed in the Promised Messiahas) and the observance of prayer and fasting makes you a believer and grants you faith. Faith is the embodiment of Islam’s beliefs, principles, worship, civilisation, economy, justice, politics, ethics, and social norms, manifesting in one’s life and the world at large. The greatest aspect of faith is the kalimah and the smallest part of faith is removing a thorn from a path. Whosoever does not strive towards this is not a believer nor have they made any effort to establish the religion of Islam.
The Holy Prophetsa said,
[An Imam is like a shield (for Muslims). They should seek his protection to fight (their enemies).]
Until I made this announcement, people enjoyed considerable freedom, but now, only those who adhere to the Holy Prophet’ssa directive – standing behind the Imam to defend Islam – can be considered members of the Community.
Responsibility of Ahmadiyya Community
I, therefore, announce that the time has come for our Community to recognise its responsibilities and strive to revive the sunna and sharia. Until I made this announcement, people were not accountable, but now that the Imam has proclaimed the time for reviving the sunna and sharia. None of us should be lethargic. If we become negligent of our obligations, we will not be able to achieve anything in the future. Very few of the companions of the Promised Messiahas are left amongst us. We must accomplish our task in their lifetime. If we [become stagnant and] allow them to depart from us, all will be lost.
The Social Teachings of Islam Morality
The Holy Prophetsa said:
[Religion is preserved in the cup of morality.]
Can milk exist without a container? It’s possible to have a container without milk, but impossible for milk to exist without a
container. Similarly, good morals (Akhlaq-eHasna) are the vessel of faith. Without good morals, one cannot claim to possess faith. If he claims so he utters falsehood. The Holy Prophetsa further said:
[I have been raised to perfect standards of human morals.]
Conduct
With reference to how people should conduct their affairs with one another the Holy Prophetsa said:
[The highest virtue of faith is when people feel secure from you, and the greatest principle of Islam is that others are safe from your words and your actions.]
In essence, the highest form of belief is demonstrated by ensuring the safety and well-being of others through actions that cause no harm or distress and the pinnacle of Islam is reflected in safeguarding others from oneself, by refraining from verbal abuse and physical harm.
Serving one’s Nation
It is related in a Hadith that with regards to national service the Holy Prophetsa said:
Anyone who dedicates even one hour to serving Islam selflessly, without seeking personal gain, earns a reward greater than that of forty days of meditation and worship.
Lawful means of Livelihood
With regards to lawful sustenance, the Holy Prophetsa is reported to have said:
That is to say, worship of God Almighty consists of ten parts. The first of these parts comprises of prayer, fasting, the Hajj and the zakat. The remaining nine consist of attaining one’s living in a lawful way. A person who prays, fasts, performs the Hajj and pays zakat, but is dishonest when it comes to earning their living irrevocably harms their faith and their worship is wasted. It’s akin to adding nine
parts of impurity to a single part of milk. For example, someone who manipulates the price of a product valued at one paisa or is careless even slightly in weighing or measuring corrupts the remaining onetenth of their worship. Through that minor lapse or clever deceit, he wastes a lifetime’s worth of prayer, fasting and other such acts because these only constitute one-tenth of worship; the other nine-tenths comprise of lawful means of living.
Industry and Effort
With regards to working with diligence and perseverance, [the Holy Prophetsa has] said:
When dealing with worldly matters, remember that Islamic teachings encourage people to work with diligence and vigour, as if they were to live. One should never think that because we all eventually succumb to death, there is no need to work hard in this life, as the ultimate fate is death. He says: Do not approach worldly tasks with indifference, but with dedication, as if death were no concern. Yet, in matters of faith, act with urgency and caution, as if you might pass away tomorrow. [The spectre of death should not be an obstacle to hard work]. One should strive to live one’s life earning these two principles. One’s material life ought to be lived with such vigour and unwavering diligence as if they are going to exist forever and their religious life with such profound reverence as though it will end tomorrow.
The welfare of people
With reference to the welfare of people, [the Holy Prophetsa ] said:
[Every Muslim has to give charity. If someone has nothing to give, they should work with their hands and benefit society.]
It is incumbent upon every Muslim to give charity. Often when people are asked to donate money to the Jama’at they say that they have nothing to give and are themselves in need of help. It is hence said that such [underprivileged] people should assist the society through industry of their efforts as they cannot excuse assisting physically. It is easy to excuse oneself from giving money but more difficult to avoid helping through one’s efforts. The Holy Prophetsa spoke of charity in a much broader context than it is usually accorded. In his view, charity was the preserve of both the well-off and the underprivileged. Both were obligated to extend their help and charity to the Community either through their wealth or their efforts. That is why I have instructed you to extend your support to Tehrik-eJadid through your efforts and endeavours. Those who cannot even do this should at the very least pray for its success.
Cleanliness
It is related that the Holy Prophetsa said:
Cleanliness is part of faith.
He further said:
Lajna Imaillah Ireland holds National Tarbiyat Seminar
Najia Nusrat Malik Sadr Lajna Imaillah Ireland
On 2 February 2025, Lajna Imaillah Ireland held its National Tarbiyat Seminar at the Maryam Mosque in Galway, bringing together members from across the country for a day of spiritual learning and development. The seminar focused on the importance of salat and the Holy Quran, offering attendees a series of engaging workshops, discussions and activities designed to strengthen their faith and daily practice.
A key feature of the seminar was a
structured workshop, divided into three sessions:
The first session examined the importance of worship and Quranic recitation, with references from the Holy Quran, sayings of the Holy Prophetsa and writings of the Promised Messiahas. The second session focused on the benefits of wudu and salat, both spiritually and physically. The third session provided a practical demonstration on the correct postures of salat.
A special workshop on tabligh was also held, reinforcing the Quranic commandment to spread the message
of Islam. The session included guidance from the Promised Messiahas and Hazrat Khalifatul Masih Vaa. A discussion forum on Islamic morals and ethics was held, addressing the importance of upholding Islamic values when interacting with others.
Throughout the day, a variety of interactive and engaging activities were organised, including craft-making sessions, quizzes and group games. Lajna members and nasirat also had the opportunity to listen to a live question and answer session held on the men’s side as part of their simultaneous Tarbiyat programme. This session allowed attendees to gain deeper insights into key Islamic teachings.
Groundbreaking ceremony for Lajna Imaillah building in Cisalada, Indonesia
Irfan Hafidhur Rahman
Indonesia Correspondent
The groundbreaking ceremony for the Lajna Imaillah building in Cisalada, West Java, was held on 1 February 2025,
Cloths used for domestic cleaning that have become greasy and stained should be discarded after some time, for they are impure and a breeding ground for filth, attracting flies, and insects, and fostering diseases, and can cause infections and disease.
Today, however, surprisingly, people think that it is virtuous to not even wash a dishcloth until it is worn out and tattered.
Truthfulness
The Holy Prophetsa said:
Abstain from speaking a lie that is not permissible even when you are telling a joke; nor should a father make a false promise to his children.
That is, one ought not to deal in lies, either in jest or in important matters. Often people excuse themselves by referring to
officiated by Amir Jamaat-e-Ahmadiyya Indonesia, Mirajudin Sahid, Shd., and was attended by representatives from Lajna Imaillah, including Naib Sadr Awwal, Ira Rahayu Sahiba. In his address, Amir Sahib emphasised the significant role of women
their lies as jokes. The Holy Prophetsa has strongly admonished against this and urged greater caution. He said:
Too often people promise their children certain treats or candy in order to stop them crying. However, when the child calms down, the promise is not fulfilled. The Holy Prophetsa said that this too was a form of lying and unacceptable in any circumstance.
Endnotes:
1. Faith has over seventy branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path. (Sahih Muslim, p. 38-39, 2000, Riyadh, Hadith 153) [Publishers]
2. Sahih al-Bukhari, p. 489, 1999, Riyadh, Hadith 2957 [Publishers]
in Islam and hoped that this building would serve as a means for the progress of the Ahmadiyya Muslim Jamaat in Cisalada in particular and in Indonesia as a whole. The groundbreaking ceremony concluded with prayers, led by Amir Sahib.
7. Worship [of God Almighty] consists of ten parts. The nine of them consist of attaining one’s living in a lawful way. (Ihya ‘Ulum id-Din, Imam Ghazali, Vol. 3, p. 90, Beirut) [Publishers]
8. Live as if you believe you’ll never die, but be mindful as if you might pass away tomorrow. (Al-Jami UsSaghir, Vol. 1-2, p. 77, 2002, Beirut, Hadith 1201) [Publishers]
‘Cleanliness is part of faith.’ (Sahih Muslim, p. 114, 2000, Riyadh, Hadith 534) [Publishers]
11.Discard the cloths used for cleaning at homes for it is impure and a breeding ground for filth and disease. (Al-Jami Us-Saghir, Vol. 1, p. 11, 1321h, Egypt) [Publishers]
12.Ibn Maja, p. 7, 1999, Riyadh, Hadith 46 [Publishers]
13.Ibn Maja, p. 7, 1999, Riyadh, Hadith 46 [Publishers]
To be continued...
(Translation by Fazl-e-Umar Foundation, English Section)
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
31 January 2025
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
In the previous Friday sermon, the events surrounding the Expedition of Dhi Qarad were mentioned. As stated, prior to embarking on this expedition, the Holy Prophetsa sent some of his Companions towards the enemy. Later, the Holy Prophetsa also followed with an army. In this regard, it has further been recorded that when the Holy Prophetsa and the Companions arrived, the army of the enemy fled upon seeing them. When the Muslims reached their camp, Hazrat Abu Qatada’sra horse was there and it had been hamstrung. One Companion said, “O Messengersa of Allah! The horse of Abu Qatadah has been hamstrung.” The Holy Prophetsa stood beside it and repeated twice: “Alas! How many enemies did you face in the battle!” Following this, the Holy Prophetsa and the Companions advanced until they reached the place where Hazrat Abu Qatadara and Mas’ada fought. This was discussed in the previous sermon. They thought that Hazrat Abu Qatadara was on the floor, wrapped in a cloth. One companion said, “O Messengersa of Allah! It seems that Abu Qatada has been martyred.” The Holy Prophetsa replied: “May Allah have mercy on Abu Qatada. By that Being Who has granted me honour, Abu Qatada is chasing after the enemy and reciting couplets to arouse the spirit of the soldiers.”
Hazrat Abu Qatadara relates: “When the army of the Holy Prophetsa saw my horse that had been hamstrung and saw that a dead person was wrapped in my cloth, they believed that I had been martyred.” Hazrat Abu Bakrra and Hazrat ‘Umarra quickly advanced, removed the cloth and saw the face of Mas’ada. Both of them said, “Allah is the greatest! The Holy Prophetsa has spoken the truth. O Messengersa of Allah! This is Mas’ada.”
Upon this, the Companions also glorified Allah. A short while later, Hazrat Abu Qatadara presented himself before the Holy Prophetsa, while pulling some camels along with him. The Holy Prophetsa said, “O Abu Qatada! You have succeeded. Abu Qatada is the chief of the cavalry. O Abu Qatada! May Allah bless you.” In another narration, it is recorded that the Holy Prophetsa said, “May Allah bless your children and the offspring of your children.” Thereafter, the Holy Prophetsa said, “O Abu Qatada! What happened to your face?” Hazrat Abu Qatada relates: “I replied: ‘May my mother and father be sacrificed for your sake! I was
struck with an arrow. By that Being Who has honoured you! I thought that I had removed it.’ The Holy Prophet (sa) said, ‘O Abu Qatada, come close to me.’ Thus, I went closer to the Holy Prophetsa and he gently removed the arrow, placed his saliva on it and then put his hand over it.”
Hazrat Abu Qatada relates: “By that Being Who has granted the Holy Prophetsa with prophethood! It appeared to me as if I had not been injured or wounded in the least.” Previously, it was said that Hazrat Abu Qatadara removed the arrow himself. However, it is possible that the tip of the arrow was still stuck, which the Holy Prophetsa removed as the mark could still be seen. In another narration, it is recorded that when the Holy Prophetsa saw Hazrat Abu Qatada, he said, “O Allah! Bless his hair and his skin.” He also said, “You have succeeded.” Hazrat Abu Qatadara relates: “I said, ‘O Messengersa of Allah! You have succeeded!’ When Hazrat Abu Qatadara passed away at the age of 70, it is said that even then, from his appearance, it seemed as though he was 15 years old. That is, he looked very youthful. (Subul al-Huda wa alRashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, p. 100)
In this battle, the mention of Hazrat Salamah’sra encounter with the enemy at Dhu Qarad is found as follows: Hazrat Salamahra narrates: “I was chasing the enemy so persistently, that I swear by the One who honoured the Holy Prophetsa, I could no longer see the Companions behind me, nor could I see any trace of them. The enemy reached a gorge before sunset, where there was a spring named Dhu Qarad. When they attempted to drink water, they noticed that I was still pursuing them, so they withdrew from it. By then, the sun had set. When I saw one of them, I shot an arrow at him. Earlier that morning, I had shot him with another arrow; now I had shot another arrow, both of which hit him. The enemy fled, leaving behind two horses, which I captured, by which time the Holy Prophetsa had arrived, and I took the captured horses to him.”
(Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, pp. 98-99)
Regarding the Holy Prophetsa reaching Dhu Qarad, Hazrat Salamahra states, “The Holy Prophetsa arrived at the time of Isha [evening prayer] and encamped near the same spring where I had stopped the enemy. The Holy Prophetsa had taken possession of the camels and everything else that I
had seized from the enemy. Hazrat Bilal slaughtered one of the camels taken from the enemy, and roasted its liver and hump for the Holy Prophetsa. Hazrat Sa’d bin ‘Ubadah also sent ten camels laden with dates, which the Holy Prophetsa received at Dhu Qarad.”
Hazrat Salamahra narrates, “I said that I had kept the enemy away from the water, and they were thirsty. Please send me with a hundred warriors so that I can pursue them and finish off every single one of them. Upon hearing this, the Holy Prophetsa smiled so broadly that his blessed teeth became visible in the light of the flame. He then asked, ‘Salamah, do you think you can do this?’ I replied, ‘By the One who has honoured you, yes, I can.’” The Holy Prophetsa then said:
“When you have subdued them, then show leniency.”
This was an Arab proverb, meaning that the best form of forgiveness is to show kindness and not act with harshness. Meaning if they had left then let them be. There was no need to pursue them any further.
Regarding the events of this expedition, Hazrat Salamahra narrates “In the morning, the Holy Prophetsa said, ‘The best from the cavalry today is Abu Qatadah, and the best from the infantry is Salamah bin Akwa.’” Hazrat Salamahra states that the Holy Prophetsa granted him the rewards of both a mounted warrior and one who fought on foot, and also let him ride behind him on his camel.
There is another narration about Hazrat Salamahra from this journey. Hazrat Salamahra states, “As we neared Medina on our return, a Companion from among the Ansar who was known for bringing a fast runner, announced, ‘Is there anyone who will race me to Medina?’ He repeated these words multiple times.” Hazrat Salamahra states, “I was riding behind the Holy Prophetsa on his camel. I asked that Companion from the Ansar, ‘Do you not respect any honourable person?’ I.e., are you not afraid of anyone honourable, as you go around making this announcement? He replied, ‘No, I fear no one except the Holy Prophetsa.’ So I then said to the Holy Prophetsa, ‘O Messengersa of Allah, may my parents be sacrificed for you, allow me to race him.’ The Holy Prophetsa said, ‘Alright, if you wish to do so then you may.’ I then said to the person, ‘Let’s race.’”
He then narrates, “I bent my legs, leapt off [the camel], and began running. Initially, I stayed one or two strides behind him, i.e., he was ahead and I was behind, conserving my energy. Then, I increased my speed and overtook him, and placed my hand between his shoulders, saying, ‘By Allah, I have beaten you.’ He smiled and said, ‘I think you may be right.’ Thus, I started running ahead until we reached Medina.” As for how long the Holy Prophetsa remained outside Medina for this campaign, it is recorded that he departed on Wednesday morning, stayed one day and one night at Dhu Qarad in order to gather intelligence about the enemy. Then he returned to Medina on a Monday, thus making it five nights he spent outside the city.
The details regarding the martyrs of this expedition are as follows: among the Muslims, Hazrat Muhriz bin Nadlara was martyred. According to Ibn Hisham, Ibn Waqas bin Mujazzizra was also martyred. Additionally, Hazrat Abu Dharr’sra son was martyred at the camel enclosure before the battle.
As for the disbelievers, it is recorded that ‘Abdur Rahman bin ‘Uyaynah, Hubaib bin ‘Uyaynah, Mas’adah bin Hakamah Fazzari, Aubar, and his son ‘Amr were killed. (Subul al-Huda wa al-Rashad, Vol.5, Dar Al-Kotob Al-Ilmiyah, 1993, pp. 100-104; Umdah alQari, Vol. 14, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 286; Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 95)
Previously it was mentioned that the enemies captured the wife of Hazrat Abu Dharrra. The assailants captured her, tied her up and took her along with them. Her captors used to keep their cattle in front of their homes at night. One night, she broke out of her binds and approached some camels that were tied up near her. Whenever she approached one of them, they would grunt in agitation, and even when she left the camels they would make noise. This continued until she reached Adba – the Holy Prophet’ssa camel which the enemies had stolen – who did not grunt or make any noise but remained totally calm. It was a well-tamed camel. The woman mounted the camel of the Holy Prophetsa and raced away. When her captors learned of her escape, they tried to capture her but they failed. The narrator of this account relates that this woman had actually made an oath to God that if He made this camel a means of escape
for her, she would sacrifice the camel. When she arrived in Medina and people saw her, they began to say that this was Adba, the Holy Prophet’ssa camel. She insisted that she had made a promise to God that if He helped her escape, she would sacrifice the camel in His way. After some discussion, the people went to the Holy Prophetsa and presented the matter to him, to which the Prophetsa replied, “Holy is Allah. What an unfortunate reward she has imposed upon this camel. The camel has helped her escape, and this is what she wants to do to it. This oath to God that if the camel helps her escape she will slaughter it is not a good exchange.” He then taught that no promise should be made that leads to the disobedience of God, nor is using something that one doesn’t own as an offering permitted. The Holy Prophetsa explained to the woman that she did not even own the camel: “I own it. With God’s blessings and His good fortune you should return to your home.” (Sahih Muslim, Vol. 8, Kitab an-nazar, Bab la wafa’a li nazarin fi ma‘siyatillahi…, Hadith 3085, pp. 236-237; Sirat Ibn Hisahm, Ghazwah Dhi Qarad, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 667; Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 95)
Now, I will mention another expedition. This expedition is known as the Expedition of Abban bin Sa’id toward Najd. It took place in Muharram 7 AH. (Muhammad Azhar Farid, Ghazwat-o-Saraya, Faridiyyah Publishers, Sahiwal, p. 390)
According to another narration, it took place in the month of Jamaadi al-Thani in the same year. Hazrat Mirza Bashir Ahmadra has also placed the expedition at Muharram in 7 AH. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 128; Sirat Khatamun Nabiyyin, p. 837)
This seems to be the most accurate estimate, because according to the narrations, before departing toward Khaibar, Hazrat Abban bin Sa’idra was sent from Medina toward Najd, and they embarked on their journey toward Khaibar in Muharram 7AH. (Subul al-Huda wa alRashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 115)
Details about Hazrat Abbanra are as follows:
His father was among the chieftains of the Quraish. Abban’s brothers Amr and Khalid had already become Muslims and were among the party who emigrated to Abyssinia. Abban had fought in the Battle of Badr alongside the idolaters. He had given Hazrat Uthmanra tribal protection during the Treaty of Hudaibiyyah. When Amr and Khalid returned from Abyssinia, the two brothers called upon Abban. They convened at Khaibar before the Holy Prophet Muhammadsa and Abban accepted Islam. One narration records that Hazrat Abban bin Sa’id accepted Islam between the time that the Treaty of Hudaibiyyah and the Battle of Khaibar took place. At the time of the Holy Prophet’ssa demise, Abban was serving as the Governor of Bahrain. Afterwards, he went to see Hazrat Abu Bakrra and then left for Syria.
He was martyred in 13AH. According to one narration, he passed away in 23AH during the era of Hazrat Uthmanra. (AlIsabah fi Tamyiz al-Sahabah, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 168-170; Usd al-Ghabah, Vol. 1, Dar Al-Kotob AlIlmiyah, Beirut, p. 148)
Before embarking on the journey for the Battle of Khaibar, the Holy Prophetsa sent an expedition toward Najd. Najd is partially a desert land region but is verdant, with many valleys and mountains running throughout. It ranges from Yemen in the south, extending northward to the desert regions of Syria and Iraq. To its west is situated the desert region known as the Hijaz. This area is 1,200 meters above sea level, which is why it is called Najd. The purpose of this army was to – in the absence of the Holy Prophet Muhammadsa –keep Medina safe against the enemy tribes, who were always looking for an opening so that they could attack Medina. Any time the Holy Prophetsa left Medina with his Companions, was considered a crucial moment for the enemy forces to attack. The enemy thought that now the Holy Prophetsa is not in Medina anymore and that since his Companions have also left with him, leaving very few people in Medina, if they were to strike Medina they could capture it. Because of this looming threat, whenever the Holy Prophetsa joined an expedition he would send some Companions toward such tribes as well. (Da’irah Ma’arif Sirat Muhammad Rasoolullah, Vol. 8, Bazm-I-Iqbal, Lahore, p. 412; Farhang-e-Sirat, Zawar Academy, Karachi, p. 297)
This expedition has been mentioned in Sahih al-Bukhari in the following way: The Holy Prophetsa sent Hazrat Abbanra toward Najd as a leader of a contingent from Medina. Hazrat Abu Hurairahra relates that then Hazrat Abbanra and his comrades came to the Holy Prophetsa after he conquered Khaibar. Hazrat Abu Hurairahra relates that since Abban and his contingent arrived after the victory of Khaibar, he requested the Holy Prophetsa not to give them any of the spoils of war, upon which the two disagreed. The Messengersa of Allah said, “Sit down, O Abban,” and he did not give Abban any of the spoils of war because Abban had not formally engaged in battle at Khaibar.” This seems like the most plausible reason. (Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwah Khaibar, Hadith 4328 and 4329; Subul alHuda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 128)
Then another battle found in the books of history which is quite well known and that is of Khaibar. Khaibar is a vast expanse of lush greenery, containing various springs and bodies of water and is counted amongst the biggest sources of dates in the Arabian Peninsula. It is sufficient to understand its verdancy by the fact that just one of its valleys known as Katibah contained over 40,000 date-palm trees.
The Khaibar Valley is situated 96 miles north of Medina. The Jews had been settled here for a long time. According to historical accounts, the Israelites had been settled here since the time of Prophet Mosesas. According to some historians, they had settled here from the time of Nebuchadnezzar. There are some other narrations which also indicate that the Jews were settled in Khaibar for a long time and they would live in big forts which they had constructed. This place had a special significance for them and the same is said to hold true even today. In Hebrew, “Khaibar” means a fortress. Some Jewish tribes had settled in Medina, but the Jewish tribes in Khaibar had one distinction over those in Medina and that was the tribes in Khaibar were known for their exceptional bravery and resolve in battle. Furthermore,
they were also more united than the other tribes. For this reason, this area of the Arabian Peninsula was considered a strong and unified force. (Sirat Encyclopaedia, Vol. 8, Dar al-Salam, pp. 328-331; Tabaqat alKubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 81; Farhang-e-Sirat, Zawar Academy, Karachi, p. 66)
Whether the Jews of Medina or the Jews of Khaibar, their conspiracies and treacherous ploys against the Holy Prophetsa and Islam had greatly exceeded. Owing to their intense jealousy and enmity, they did not leave any stone unturned in their efforts to completely destroy the Holy Prophetsa and Islam. On the contrary, the Holy Prophetsa always showed kindness towards the Jews of Medina and established treaties of peace with them. Whenever they broke their treaties or violated their conditions, the first response of the Holy Prophetsa would be to forgive them. They even went to the extent of attempting to kill the Holy Prophetsa on many occasions. Whilst violating their treaties, they even helped the enemy forces to attack Medina. As a consequence, the Jews would be handed a very severe punishment, which would be in complete accordance with the principles of justice and fairness. However, the level of compassion and forgiveness of the Holy Prophetsa was so great that he granted peace and security to their lives and wealth and only expelled them from Medina and even then permitted them to take along with them whatever possessions they wanted. If, God forbid, the objective of the Holy Prophetsa was to coerce them and treat them unjustly, then owing to the repeated treachery of the Jews of Medina, he would have never forgiven them. If the intention of the Holy Prophetsa was to cause bloodshed, then he would have never allowed the Banu Qainuqah and Banu Nadir to leave Medina in full protection whilst granting protection to their lives. If the purpose of the Holy Prophetsa was to acquire wealth, then the Banu Nadir, who were considered to be the wealthiest people in the whole of Arabia, would never have been permitted to leave Medina with large sacks and bags full of gold and silver in open display before the citizens of Medina. The amount of kindness and generosity, forgiveness and compassion shown by the Holy Prophetsa to the Jews of Medina warranted that after the Jews settled in Khaibar, they ought to have sought peace and reconciliation with Islam and the founder of Islam. After their exile from Medina, a large number of Jews settled in Khaibar. However, Khaibar, which was already a mighty force skilled in warfare, now became a focal point for plotting dangerous schemes and conspiracies against the Muslims.
A large delegation of the Jews of Khaibar consisting of prominent leaders went to meet the idolaters of Mecca. They prepared a scheme to destroy Islam and the blessed personage of the Holy Prophetsa. After the Meccans agreed to it, this delegation decided to visit the neighbouring tribes as well. After one of the tribes agreed, they raised an army of 15,000, which historically was a very huge army and they attacked Medina. This was known in Islamic history as the Battle of the Confederates or the Battle of the Ditch. This has been mentioned previously. There is no doubt, that were it not for the special succour and help of Allah
the Almighty, then alongside the Muslims, the name of Medina would have been wiped out completely. Without a doubt, the Jews of Khaibar were also among the ringleaders of this dangerous conspiracy and now they became engrossed in looking for ways to finish off the Muslims. Even the strict punishment handed out to Banu Quraizah in Medina for the breaking of their covenant did not persuade the Jews of Khaibar to change their ways. Thus, it had now become imperative to take direct action against this treacherous and scheming people in order to establish peace in the region, in a way whereby every person would be able to practice their own faith and religion without any fear or danger to them, resembling the verse:
Meaning, “[Until] religion is freely professed for Allah” and that there remains no compulsion in the matters of faith, because this is a matter between man and God.
A famous orientalist, Montgomery Watt, who is never shy to spew poison against Islam and the Foundersa of Islam, writes in his book, the translation of which is: “The simple and clearest reason for the attack on Khaibar was that they (i.e., the people of Khaibar) had frantically used their wealth to incite neighbouring tribes to raise arms against the Muslims.” (W. Montgomery Watt, Muhammad, Prophet and Statesman, p. 189)
Hence, this was the particular background as to why the Holy Prophetsa took this decision, after receiving heavenly indications, that he would launch an attack on Khaibar.
Allama Ibn Sa’d writes that the Battle of Khaibar took place in Jumadi al-Ula of 7 AH. (Tabaqat al-Kubra, Vol. 2, Dar AlKotob Al-Ilmiyah, Beirut, p. 81)
According to Ibn Uqba, and Allama Ibn Ishaq, the Holy Prophetsa returned to Medina from Hudaibiyah in Dhu al-Hijjah and after remaining in Medina for approximately 20 nights, he left for Khaibar in the month of Muharram. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 115)
Under the remaining headings of his notes in Sirat Khatamun Nabiyyin, Hazrat Mirza Bashir Ahmad Sahibra has placed the Battle of Khaibar in Muharram and Safr of 7 AH. (Sirat Khatamun Nabiyyin, p. 837)
Hazrat Musleh-e-Maudra states, “Approximately five months after returning from Hudaibiyah, the Holy Prophetsa decided to expel the Jews from Khaibar, as it was situated only a short distance from Medina and from where schemes could easily be planned against the Muslims. Thus, the Holy Prophetsa left with 1,600 companions towards Khaibar in August 628 CE.” (Dibacha Tafsirul Quran, Anwar-ulUlum, Vol. 20, p. 325)
Some historians mention this expedition as taking place five months after the Treaty of Hudaibiyah and this is what Hazrat Musleh-e-Maudra has mentioned in the Introduction to the Study of the Holy Qur’an However, the majority of historians and scholars of Hadith mention this expedition to have taken place a few days after the Treaty of Hudaibiyah in the month of Muharram. This is what Hazrat Mirza Bashir Ahmad Sahibra has also mentioned.
, i.e., “And Allah knows best”.
Fundamentally, the Treaty of Hudaibiyah was a great victory. The Holy Quran has declared it to be a grand victory as it is stated:
“Surely, We have granted thee a clear victory” (The Holy Quran, 48:2). This was that door through which the grand victories of the likes of Khaibar and Mecca were made possible. In reality, Allah the Almighty had made this promise on the return journey from the Treaty of Hudaibiyah, while they were in between Mecca and Medina, by revealing Surah al-Fath. In this chapter, the tidings of the victory of Khaibar are mentioned in the following manner.
could not initially travel along with the Holy Prophetsa due to a severe eye condition, which rendered him unable to see clearly. However, later, he became restless and joined the journey, eventually reaching Khaibar.
During this expedition, Hazrat Umm Salamahra, the Mother of the Believers, accompanied the Holy Prophetsa (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Bierut, p. 115; Da’irah Ma’arif Sirat al-Nabi, Vol. 8, BazmI-Iqbal, Lahore, p. 391; Sirat Encyclopaedia, Vol. 8, Dar al-Salam, p. 365)
According to one narration, six or seven female Companions also joined in this expedition, while another narration mentions that as many as twenty female Companions participated in the expedition.
was extremely tense, and this Jew expressed a strong bias in favour of the Jews of Khaibar, mocking the Muslim soldiers. As the head of state, the Holy Prophetsa had the authority to stipulate a punishment for the Jew. However, the Holy Prophet’ssa remarkable example of patience, forbearance, justice, and tolerance was evident as he instructed, “Give this Jewish man his due right.” Hazrat Ibn Abu Hadrad responded, “By Him Who sent you with the truth, I am not able to repay him right now.” The Holy Prophetsa repeated, “Regardless of the circumstances, give him his right.”
the fortresses, they should face the Muslims directly in the open field. He pointed out that the Jews of Medina had previously tried to defend themselves by barricading inside their forts, but in the end, it was the Muslims who emerged victorious. Despite this, the first group rejected Abu Zainab’s suggestion, arguing that their fortresses were far stronger than those of the Jews of Medina.
“Surely, Allah was well pleased with the believers when they were swearing allegiance to thee under the Tree, and He knew what was in their hearts, and He sent down tranquillity on them, and He rewarded them with a victory near at hand; (i.e., the victory at Khaibar) and great spoils that they will take (i.e., they received great spoils from Khaibar). And Allah is Mighty, Wise. Allah has promised you great spoils that you will take, and He has given you this in advance […]” (The Holy Quran, 48:19-21).
The details regarding the preparation for the army and the appointment of a deputy in Medina are mentioned as follows:
When the Holy Prophetsa announced to head towards Khaibar, it was declared that only those who had participated in the Treaty of Hudaybiyah would accompany him. According to one narration, the Holy Prophetsa said that those who were departing in search of spoils of war should not accompany him; only those who were passionate to undertake Jihad should join the expedition. (Subul al-Huda wa alRashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 115; Tabaqat al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 81)
According to Ibn Hisham, the Holy Prophetsa appointed Hazrat Numaila bin Abdullah Laisira as his deputy in Medina, while according to Imam Bukhari, Hazrat Sibah bin Urfatahra was appointed as the deputy.
(Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 115; Imam Bukhari, Al-Tarikh al-Saghir, Maktabah alMa’arif, 1986, p. 43)
Both Allamah Ibn Ishaq and Ibn Sa’d have stated that the use of a large flag was first introduced during the Battle of Khaibar; prior to this, only small flags had been used. The Holy Prophetsa granted the flags to Hazrat Abu Bakrra , Hazrat Umarra, Hazrat Hubab bin Mundhirra, and Hazrat Sa’d bin Ubadahra. The flag of the Holy Prophetsa was black, made from Hazrat Aisha’sra shawl. It was named “Uqab” and was with Hazrat Hubab bin Mundhirra. (AlSirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 52; Sharh al-Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 255)
According to narrations, Hazrat Alira was also given a flag, but this flag was given to him at Khaibar because Hazrat Alira
Hazrat Umm Sinan Aslamiyyahra narrates that when the Holy Prophetsa intended to head towards Khaibar, she went to him and requested, “O Messengersa of Allah, if you permit, I would like to accompany you. I will clean the water skins, safeguard the army’s supplies, and tend to the sick and wounded.” She says that the Holy Prophetsa granted her permission. Likewise, some women from the tribe of Banu Ghaffar also came to the Holy Prophetsa and said, “O Messengersa of Allah, we also wish to participate in the battle. We will tend to the wounded and assist the soldiers in whatever capacity we can.” The Holy Prophetsa granted them permission and prayed for them to be bestowed with blessings. (Da’irah Ma’arif Sirat Muhammad Rasoolullahsa, Vol 8, Bazm-I-Iqbal, Lahore, p. 371; Sunan Abu Dawud, Kitab al-Jihad, Bab fi al-Mar’ati wa al’Abd Yahziyan min alGhanimah, Hadith 2729; Imta al-Asma, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 321)
When the Jews of Medina learned of the preparations of the Holy Prophetsa and his Companions, they were greatly troubled. They realised that if the Holy Prophetsa entered Khaibar, the fate of Khaibar would be the same as that of Banu Qainuqa, Banu Nadir, and Banu Qurayza, who had already been defeated. (Subul al-Huda wa alRashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 115)
The Jews of Medina were wealthy, and the Muslims of Medina, due to their financial weakness, often borrowed from them. At this time, in the interest of the Jews of Khaibar, the Jews of Medina immediately began demanding repayment of the debts, in order to create difficulty for the Muslims and prevent them from going to war. (Bashmil, Fath-e-Khaibar, Nafees Academy, Karachi, p. 67)
There is an incident in relation to a Companion. Hazrat Ibn Abu Hadrad narrates that he was required to pay five dirhams, and according to another narration he owed four dirhams to a Jewish creditor, Abu Shahm, who demanded the money back from him. Hazrat Ibn Abu Hadrad replied, “Give me some time. I will repay you once I return from Khaibar, God willing, for Allah has promised His Messengersa that Khaibar will be granted to them as spoils.” Abu Shahm, filled with envy and animosity, responded, “Do you think fighting the people of Khaibar is like fighting common Bedouins? I swear by the Torah, there are 10,000 warriors there.”
Both of them presented their case to the Holy Prophetsa. At that time, the situation
Hazrat Ibn Abu Hadrad narrates that he removed his turban and used it as a waistcloth. He then sold the garment of his waistband in the market and repaid the Jew’s debt. He was given another piece of cloth, a cloak, by either Salmah bin Aslam or according to another narration it was given to him by an elderly female Companion, after she learned about the situation and gifted it to him.
It was Allah’s decree that during the campaign at Khaibar, Hazrat Ibn Abu Hadrad received spoils of war, which included a female prisoner who was related to the very same Abu Shahm. He then sold this woman to him.
(Da’irah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 8, Bazm-I-Iqbal, Lahore, pp. 373-374; Bashmil, Fath-e-Khaibar, Nafees Academy, Karachi, p. 68)
Upon hearing the news of the Muslim army’s advance towards Khaibar, the Jews of Madinah not only expressed their hatred, enmity, and prejudice against the Muslims, but they also hired a Bedouin from the Ashja’ tribe and immediately sent him to Khaibar with essential information about the Muslims’ military preparations, along with a message urging the Jews to stand firm and fight the Muslims. In reality, the opponents of the Muslims did not need a spy, as the hypocrites in Medina were already carrying out such tasks quickly and efficiently. Thus, on this occasion as well, the leader of the hypocrites, Abdullah bin Ubayy bin Salul, did not remain silent. Through one of his associates, he sent an urgent letter to the Jews of Khaibar. The contents of the letter were as follows:
“Muhammad[sa] is coming towards you. Take measures for your defence, gather your wealth inside your fortresses, and prepare to face him on the battlefield. Do not be afraid of them at all. You are large in number, and Muhammad’s[sa] men are few in number, and they have only a small number of weapons.”
(Bashmil, Fath-e-Khaibar, pp. 69 and 72 as referenced in Al-Sirah al-Halabiyyah)
When the Jews of Khaibar learned of the arrival [of the Muslim army], their leaders convened a meeting and there is mention of differing opinions expressed [among the Jewish leaders]. It is mentioned that when the Jews of Khaibar found out about the arrival of the Muslim army they convened a meeting to discuss how to fight against them. The Jewish leaders put forth various suggestions. One group suggested that the Jews should barricade themselves inside their fortresses and fight from behind the walls, believing that the Muslims would eventually be forced to abandon the siege due to frustration. However, Abu Zainab, the brother of the famous Khaibar warrior Marhab, proposed an alternative strategy: instead of fighting from within
A third proposal by the Jews, which was even more arrogant and bold, came from Sallam bin Mishkam, the military commander of Khaibar’s forces. He suggested that they should launch an attack on Medina themselves and, joining forces with all their allies, eliminate the Muslims. The majority agreed with this opinion, but Kinanah bin Abu Al-Huqaiq, the chief of Khaibar, opposed it. He stated that their fortresses were not like those of Yathrab, and in a state of pride and arrogance, declared that Muhammadsa would never dare to approach them. However, all leaders agreed to prepare and send a delegation to the surrounding warrior tribes to request military assistance.
Consequently, a fourteen-member delegation was formed, which according to some traditions was led by Kinanah, the chief of Khaibar himself. This delegation approached the tribes of Banu Asad, Ghatafan, and others, offering half of Khaibar’s annual produce in exchange for military support. The Banu Murrah tribe, exercising foresight, declined to provide such assistance. However, warring tribes like Banu Asad and Banu Ghatafan immediately dispatched an army of one thousand armed soldiers and began preparations to send an additional force of four thousand troops. (Bashmil, Fath-e-Khaibar, Nafees Academy, Karachi, pp. 75-77)
In any case, I will provide more details about this in the future, insha-Allah. At this time, I would like to mention some deceased members.
The first mention is of respected Muhammad Ashraf Sahib, son of respected Muhammad Bakhsh Sahib of Mandi Bahauddin, who recently passed away according to divine decree.
[Surely, to Allah we belong and to Him we shall return.]
He is survived by three daughters and six sons. One of his sons, Kashif Javed Sahib, is currently in Senegal serving as the acting Missionary-in-charge and National President of the Jamaat, and for this reason, could not travel from Senegal to attend his father’s funeral. His son, who is a missionary, writes:
“My father was an extremely simplehearted, good-natured, God-fearing person. He had immense love for Ahmadiyyat and Khilafat. He was the only Ahmadi in his family and often used to say that whatever we achieved was because of Ahmadiyyat. He would advise his children to always maintain their connection with Ahmadiyyat and Khilafat. His grandfather, Muhammad Azam Sahib, accepted Ahmadiyyat in 1968 in a village called Bhabra near Sargodha, and at that time, my father also became an Ahmadi.” He further says that his father was the only brother from his mother’s side who became an Ahmadi. After completing his matriculation, he left the village and
took employment at Shah Taj Sugar Mill in Mandi Bahauddin, where he remained until his demise. In his old age, he eagerly learned to read the Holy Quran and then studied it with such dedication and love that he would complete one or two full readings every month. During Ramadan, he would complete it two or three times. He particularly helped the poor and never turned away anyone empty-handed. The missionary says his father would tell him that whatever blessings Allah the Almighty was bestowing upon them were due to the blessings of having devoted his life for the Jamaat.
One son, Mubasher Javed Sahib, says that he has been the Finance Secretary for several years, and his father was always regular in paying his contributions. Whenever he received his pension, he would try to pay the entire year’s contribution at once. Even at the time of his demise, he was concerned whether his contributions had been paid, and he was very grateful at the time of his death that Allah the Almighty had enabled him to pay all his contributions. May Allah the Almighty bestow him with forgiveness and mercy and grant patience and comfort to all [those he leaves behind].
The second mention is of Habib Muhammad Shatry Sahib, Naib Amir II of Kenya, son of Muhammad Habib Shatry Sahib. He was of Arab descent, and he passed away recently at the age of 56.
[Surely, to Allah we belong and to Him shall we return.]
The deceased was a musi and is survived by his parents, wife, and three children. The National President of the Kenya Jamaat, Mahmood Tahir Sahib, says that his ancestors were from Yemen, and his father, Habib Shatry Sahib, accepted Ahmadiyyat in August 1982 and was a very sincere Ahmadi. The deceased was his eldest son. Shortly after his father’s acceptance, he also accepted Ahmadiyyat and fulfilled his pledge of allegiance until his demise.
He received his elementary education in Mombasa and was an extremely capable and talented student. The school even sent him to France for some time for further education. He always described his meetings with Khulafa as the best moments of his life – he had met Hazrat Khalifatul Masih IVrh and had also met me. He had the opportunity to serve in various capacities. At the time of his demise, he was serving as National Secretary Talim and Naib Amir II of Kenya. He further says, “I have known him for twenty years; he showed great respect to life-devotees and would perform any task assigned to him with utmost seriousness and never needed any reminders. He was regular in prayers, carefully observed Allah’s commandments and limits, was regular in financial contributions, possessed excellent morals, cared for the poor, fulfilled the rights of being obedient to his parents, and looked after his younger siblings. He was wise, sincere, and loyal. He held high positions in major companies, and Allah the Almighty had blessed him with financial prosperity. While he had connections with business, political, government and religious people from a worldly perspective, he never hid
his belief in Ahmadiyyat but rather used it as an opportunity for preaching. This was why many high-ranking people from the government, business sector, politics and elites from Mombasa attended his funeral. May Allah the Almighty bestow the deceased with forgiveness and mercy and grant patience and strength to all his loved ones.
The third mention is of respected Anubi Madingo Sahib, who was the local president of a jamaat in Zimbabwe. He passed away recently.
[Surely, to Allah we belong and to Him shall we return.]
His son, Yusuf Anubi Sahib, who is the President of the Zimbabwe Jamaat, writes that he was initially a Sunni Muslim and used to oppose the Community, but he had love for Islam in his heart. He was first in Malawi, where there was considerable opposition. Then he moved to Zimbabwe, where, out of his love for Islam, he gathered people around him and arranged congregational prayers in his area. He had a burning desire in his heart to become a true Muslim. Later, he came in contact with the Jamaat. Our missionary, Samiullah Sahib, had detailed discussions with him, and finally, he accepted Ahmadiyyat and was the first Ahmadi in his area.
After accepting Ahmadiyyat, he faced opposition, and the people he had gathered together left him. They created difficulties for him, so he left the centre he had set up for Jamaat gatherings and congregational prayers, and he started offering prayers and Friday prayers at home with his family members. However, he did not lose resolve and continued preaching, and many people heard his message, the message of the Jamaat, and joined the Jamaat through him.
He was an influential personality, and many people joined the Jamaat after seeing him. Through his own financial sacrifice, he purchased land on which the first mosque of the Ahmadiyya Jamaat in Zimbabwe is currently under construction. His wish was for it to be completed in his lifetime, but although it could not be completed then, it is now under construction. He was a very loyal, honest and trustworthy person. He would resolve people’s issues with great wisdom. Even before being elected as President of the Jamaat, people often trusted and relied on him. He would help the needy from his personal resources. His home was always full of guests, and he had a deep relationship of devotion with the Jamaat. He would always encourage everyone to stay connected with the Jamaat. He is survived by eight children, and as I mentioned, his son is the President of Zimbabwe Jamaat, and one of his grandsons, Qasim Anubi, is the first central missionary in Zimbabwe who studied at Jamia.
May Allah the Almighty bestow the deceased with forgiveness and mercy, and may the teachings of the Jamaat continue in his generations, and may they continue to do good deeds.
(Official Urdu transcript published in the Daily Al Fazl International, 21 February 2025, pp. 2-6.
Translated by The Review of Religions.)
Testimony of the crescent sighting
Hazrat Sahibzada Mirza Bashir Ahmadra states that Mian Khairuddin Sahib Sekhwanira once wrote to him saying:
“Once, instead of sighting the moon ourselves, we started to observe the fast on the testimony of some non-Ahmadis. The very same day, we reached Qadian around the time of Zuhr prayer and mentioned that we were fasting. Huzooras also entered the mosque and [realising that we were fasting] books of Hadith were brought to the mosque and they were pondered upon with deep concentration, because nobody had observed the fast in Qadian that day.
“At that moment, I was asked, ‘Did you sight the moon by yourself?’ I replied, ‘Some non-Ahmadis saw it.’ The moment I uttered that reply and said that the non-Ahmadis had sighted the moon, the books were closed and the Promised Messiahas said, ‘I thought that perhaps you observed the fast after sighting the moon yourself. That is why I began to research.’”
