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Prioritising righteousness is the key to a happy marriage: Members of Lajna Imaillah Norway meet with Huzoor

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Prioritising righteousness is the key to a happy marriage: Members of Lajna Imaillah Norway meet with Huzoor
Prioritising righteousness is the key to a happy marriage: Members of Lajna Imaillah Norway meet with Huzoor

Islamabad, Tilford, 5 October 2025: A delegation of members from Lajna Imaillah Norway had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa.

The mulaqat commenced as Huzooraa arrived in the hall and extended his salaam. The National Sadr of Lajna Imaillah Norway briefly introduced the delegation and, on their behalf, requested permission for a question-and-answer session, which was graciously granted.

On the wisdom behind creation

The first questioner asked how to respond to people who, during preaching, question why God created them and the world without their consent.

Huzooraa explained that Allah is the Master and Creator. Just as one can place, for example, a notebook in one’s hand wherever one pleases without needing permission, so too does God, as the Ultimate Owner, have sovereignty over His creation. He created animals, mountains, trees and the entire universe and the Holy Quran states that all of creation glorifies Him and understands how to show gratitude.

Huzooraa drew attention to the sheer vastness of the universe. When one looks at maps of galaxies, our entire planet Earth is smaller than a single dot, often marked with a note like “our Earth is somewhere here.” In this cosmic context, the existence of a single human being is less than that of a microscopic organism. Therefore, it is a great favour of Allah that He created humanity and bestowed upon us countless blessings on this tiny planet, allowing us to live in comfort.

To illustrate this further, Huzooraa narrated an incident from the life of Hazrat Khalifatul Masih Ira. He would often see a man on the street who would constantly lament, “O Allah, I do not like Your world.” One day, the man was sitting silently. When asked why, he replied, “Today, Allah answered me. He said, ‘Then go to a world that you do like.’ And I had no reply.” Huzooraa remarked that if this simple man could understand this reality, then so too should those who raise such questions.

Overcoming the fear of marriage

A Lajna member expressed that the increasing rate of marital disputes and divorce in the world instils a fear of marriage in some and she asked for guidance on how to overcome this anxiety.

Huzooraa explained that the moral training of the members is the collective responsibility of the entire Jamaat system, from the local sadrs and secretaries to the national leadership of all auxiliaries. This is a subject Huzooraa has repeatedly addressed in his sermons, including recent addresses to Lajna Imaillah in Germany and the UK, calling on all members to reform themselves.

Allah the Exalted has established clear rights for both men and women. Men are commanded in the Holy Quran to live with their wives with kindness. (Surah an-Nisa, Ch. 4: V.20) The Holy Prophetsa provided the most excellent example of how to care for one’s wives. Huzooraa narrated an incident where the Promised Messiahas became extremely angry with a Companion who had sworn he would never again let his wife visit her parents after she had stayed longer than planned. The Promised Messiahas reprimanded him severely. A Companion, deeply affected by this reprimand, immediately went to the market, bought gifts for his wife and returned home, promising her he would never speak harshly to her again.

Huzooraa guided that if people would act upon such teachings, these problems would not arise. Men, as the “guardians over women”, are required to have stronger nerves and greater emotional control and tolerance. The Holy Prophetsa advised that when considering marriage, one must prioritise righteousness in a partner above all other worldly considerations like wealth, beauty, or family status. If men would seek righteous wives, they would become righteous themselves and vice versa.

Huzooraa said: 

“Some people see whether they are marrying into a wealthy family, or if the family is of good standing, or whether the girl is attractive, but all these things are not of significance. If she is pious, then one ought to accept that proposal. If this mindset develops within men, then if they look for a righteous woman (for marriage), they will become righteous themselves. If they become righteous themselves, only then will they look for a righteous woman. It is not the case that a man is engrossed in evil deeds but says that his wife should be very pious. This cannot happen. When we adopt these teachings, then there will not be any divorces, as our mindset will change.

“In the same way, a woman should consider that ‘I want to get married to a righteous man,’ instead of thinking, ‘Does he have such and such a car? Does he have his own house?’ Often, parents place a condition before marriage, saying: ‘We are giving our daughter to you; first tell us, do you have your own house, or will she live with her in-laws?’ If for six months or one or two years, he doesn’t have the means to afford his own house or even to rent, they will say, ‘If she will live with her in-laws, then our daughter cannot live there.’ One has to show patience for some time. Girls should also show patience; they seek divorce over the smallest of issues. This mindset works both ways; change your mindset, instil righteousness within yourselves, and instil the fear of Allah the Almighty in your hearts.”

The current materialistic mindset creates friction. If both spouses were to develop the fear of God in their hearts and truly act upon their pledge to give precedence to their faith over all worldly matters, there would be no divorces and consequently, no fear of marriage. It is not the case that a man is engrossed in evil deeds but says that his wife should be very pious. 

Balancing faith with worldly commitments

Guidance was sought on how to advise Lajna members who do not give time to the Jamaat due to their work or studies.

Huzooraa reminded them of the pledge every Ahmadi takes to prioritise their faith over worldly matters. He stated that tarbiyat must begin in childhood. A concession can be made for those who are studying, but Huzooraa added that, out of 365 days in a year, students are only in school or university for about 160 days. This leaves nearly 200 days of weekends and holidays where time can be dedicated to the Jamaat. Even working women have weekends and annual leave. They should be encouraged to devote at least 30-50 days a year to their faith, which would cover their duties at Jalsa Salana, the ijtemas and other tarbiyat classes.

This advice must be given with consistent love and affection. Huzooraa highlighted that the Holy Quran repeatedly commands us to remind one another, because Allah, our Creator, knows our nature and that we are prone to forgetfulness. (Surah adh-Dhariyat, Ch.51: V.27) The approach of office-bearers must be balanced – neither overly strict nor completely absent – and based on their own good example.

Conveying the message of Ahmadiyyat with wisdom

A Lajna member, who had herself accepted Ahmadiyyat, asked for the best way to explain the message of Ahmadiyyat to non-Ahmadi Muslims or atheists in an effective and wise manner.

Huzooraa guided her that the arguments that convinced her to accept Ahmadiyyat are the same ones she should present to others. She should explain the prophecies of the Holy Prophetsa regarding the advent of the Messiah and Mahdi in the Latter Days to revive Islam. She can then contrast the logical and wise teachings of the Ahmadiyya Movement with the senseless beliefs of other Muslims, who await a sword-wielding Mahdi and a Messiah who will physically descend from the heavens.

She should explain that she accepted Ahmadiyyat because its arguments are based on the true teachings of Islam and fulfil the prophecies of the Holy Prophetsa. The Promised Messiahas produced a wealth of literature to explain the true meaning of the Quran and Hadith. Ahmadis believe in the One God, the Seal of the Prophethood of the Holy Prophet Muhammadsa and the Quran as the final law-bearing book. The Promised Messiahas has come only as a subordinate Prophet and servant to the Holy Prophet Muhammadsa to revive his faith. If explained in this way, those with pious natures will understand. The duty of an Ahmadi is only to convey the message (balligh); guidance itself remains in the hands of Allah the Almighty. (Surah al-Ma’idah, Ch.5: V.68; Surah al-Baqarah, Ch.2: V.273)

The wisdom of halal and tayyib

Guidance was sought on the concepts of halal (lawful) and tayyib (pure) and whether it is permissible to eat any meat by simply reciting “Bismillah” (In the name of Allah).

Huzooraa explained that “halal” refers to that which is slaughtered in the name of Allah. Allah the Exalted has forbidden four or five things, as mentioned in the Holy Quran. (Surah al-Baqarah, Ch.2: V.174) Other than that, if an animal is slaughtered by a method that allows its blood to drain and it was not slaughtered in the name of any idol or entity other than Allah, one can recite “Bismillah” and eat it.

Tayyib, on the other hand, refers to that which is pure and wholesome. Huzooraa clarified that something can be halal but not tayyib. For example, a chicken is halal, but if it dies and begins to rot, it is no longer pure and thus becomes forbidden to eat, except in a state of extreme starvation [iztirar].

To illustrate this, Huzooraa narrated the story of a man who had saved money his entire life for Hajj. He discovered his neighbour was cooking the meat of a dead donkey out of starvation. The neighbour explained the meat was halal for him due to his desperate state, but not for the man who had food. Deeply moved, the man gave all his Hajj money to his neighbour to buy pure (tayyib) food. Later, it was revealed to a holy man that the only Hajj accepted by Allah that year was that of the man who had stayed home and helped his neighbour in need.

Being a true role model in a diverse society

A question was asked on how Ahmadi women in Norway can preserve their identity and become role models in a multi-religious society.

Huzooraa advised that the approach should not be to create a competition between religions, as this only breeds jealousy. Instead, Lajna should organise seminars and present the Islamic teachings on various contemporary topics, such as women’s rights, economics, science, etc. The example to follow is that of the Promised Messiahas, whose treatise for the Conference of Great Religions, later published as The Philosophy of the Teachings of Islam, presented the beauties of Islam and was judged to be the best. The task is to present Islamic teachings and let people judge for themselves.

The most crucial element, however, is to become a true role model. Huzooraa cautioned against hypocrisy, such as advising others about purdah while not observing it oneself. Honesty, trustworthiness and practising what one preaches are essential. To become distinct, one must undertake a great Jihad or struggle of self-reformation. Huzooraa also advised that they should send short clips from his sermons to Lajna members each week to aid in their tarbiyat and moral training.

The challenge of translation and the importance of the original word

A Lajna member noted that when Jamaat literature is translated into other languages, the spiritual impact and depth can sometimes be lost. She asked how this can be better preserved.

Huzooraa explained that a perfect translation is impossible, even for the Holy Quran, due to the vastness of the Arabic language. The same is true for the eloquent Urdu books of the Promised Messiahas. Therefore, Huzooraa strongly advised that those who can, especially those of Pakistani descent, should make a dedicated effort to learn Urdu so they can read these treasures in their original language. He gave the inspiring example of an English convert, a lawyer by profession, who dedicated his life and learned Urdu to such a high standard that he now speaks it better than some native speakers, precisely so he could understand the true message.

For those who cannot learn the original language, Huzoor’saa advice was not to read hastily. They should read with deep reflection and pray to Allah to touch their hearts with the knowledge they are acquiring and to grant them its true understanding.

Serving humanity

Finally, a Lajna member asked how the Jamaat in Norway might play a distinguished role in serving humanity so that Islam’s true and compassionate message also reaches wider society.

In response, Huzooraa directed attention to Quranic injunctions that place service to humanity at the heart of a Muslim’s life: supporting orphans, the needy and vulnerable, assisting travellers, helping those burdened with debt and treating those who ask for help with kindness and dignity.

Huzooraa encouraged Lajna Imaillah to make purposeful use of established Jamaat-led charitable initiatives, including Humanity First. Where Ansarullah organise charitable activities such as charity walks, Lajna can also participate by walking behind them, raising funds and channelling proceeds to charities, including local organisations within Norway.

Publicity, Huzooraa advised, should be pursued not for self-promotion but to raise awareness that the Ahmadiyya Muslim Jamaat actively serves society. 

Beyond local initiatives, Huzooraa noted that distinctive, sustained impact naturally emerges from concrete humanitarian projects – such as installing water pumps in regions of need, establishing medical facilities and clinics, or supporting orphan care, which themselves convey Islam’s authentic message of compassion in action. Huzooraa emphasised that the worldwide Jamaat already engages in a wide array of such endeavours and that Norway’s Lajna should also continue to shoulder this responsibility in accordance with Quranic guidance.

At the conclusion of the mulaqat, Huzooraa graciously gifted a pen to each of the Lajna members and enquired about their stay.

(Summary prepared by Al Hakam)

Preaching Islam in Egypt: The man who refused a singer’s handshake

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Preaching Islam in Egypt: The man who refused a singer’s handshake
Tahmeed Ahmad and Awwab Saad Hayat, Ahmadiyya Archive & Research Centre
Preaching Islam in Egypt: The man who refused a singer’s handshake

At the Ahmadiyya Archive & Research Centre, we are always on the lookout for historical accounts that shed light on the early days of the Ahmadiyya Muslim Jamaat. Recently, we came across a fascinating piece in an Egyptian weekly magazine, Misr Al-Hadithah Al-Musawwarah, edited by Tawfiq Al-Bazji, published on 19 February 1930 (Vol. 3, Issue No. 33, pp. 5-6).

This article offers a rare glimpse into the day-to-day activities of Hazrat Maulana Jalal-ud-Din Shamsra, a devoted missionary of the Ahmadiyya Muslim Jamaat. Known for his pioneering efforts, he not only helped establish the Jamaat’s chapters in Damascus and Haifa, but also spent nearly five months in Egypt (7 December 1929 – 1 May 1930), where he worked tirelessly to spread the message of Islam Ahmadiyyat, support new converts, and strengthen the faith of local Ahmadis.

This particular account does not seem to be recorded in Jamaat literature. Yet, it was deemed significant enough at the time to be published in an Egyptian magazine, which even featured a photograph of Hazrat Maulana Shamsra.

Let’s experience this unique moment in history through the words of an eyewitness account from nearly a century ago. Misr Al-Hadithah Al-Musawwarah reports as follows: 

The article

I attended a literary gathering to listen to a sermon on morality, the subject of which was the supreme ideal of friendship. That gathering included a large crowd of people from all races and continents of the world. This is not surprising, as Cairo – and Egypt along with it – is the mother of wonders.

At the end of the gathering, the customary exchange of greetings took place among the attendees. The American lady singer approached, shaking hands with the attendees as an encouragement for their participation. She extended her fair hand to an Indian man from Punjab. The man responded to the lady’s gesture with great courtesy, but he withdrew his hand and refused to shake hers with his right hand.

Our astonishment was no less than that of the refined lady, who, for the first time in her life, encountered an Eastern man who refused to shake her hand.

The man was neither rude nor fanatical, nor was he ignorant. On the contrary, he was a well-mannered individual with a pleasant demeanour, noble character, bright eyes, a beautiful soul, a smiling face, and a gentle nature.

Preaching Islam in Egypt: The man who refused a singer’s handshake
Hazrat Maulana Jalaluddin Shamsra

So why did he refuse to shake her hand?

We raised this question to him in a simple, inquisitive manner, and he answered:

“It is not permitted in my faith to shake hands with a lady.”

This response surprised us more than before, and we asked him:

“So what is your faith?”

He replied, “I am an Ahmadi.”

We asked, “Are you a Muslim?”

He said, “Yes, praise be to Allah.”

We said, “But Muslims shake hands with women and respect them.”

He said, “And I respect them, but in my faith, it is not permissible to shake hands with them.”

I asked, “Which sect do you belong to?”

He then added, “I am an Ahmadi.”

I assumed he was an Ismaili, a follower of Aga Khan.

So I asked him, “Are you an Ismaili?”

He smiled and said, “No, I am a Muslim.”

I asked, “Then how do you say you are an Ahmadi?”

He replied, “I am from the Ahmadiyya sect.”

We asked, “And what is this sect?”

He said, “The followers of Ahmadas: the Messiah.”

The combination of these two words – Ahmad and Messiah – amused us greatly when referring to a single person. 

So we asked him, “Is Ahmad the Messiah one historical figure?”

He said, “Yes.”

We asked, “Where was he born and when?”

He replied, “He was born in Qadian, Punjab, in the year 1836 [sic., 1835].”

I asked, “Is he merely a human?”

He replied, “Of course, he is just a human.”

We asked, “Then how do you claim that he is the Messiah?”

He replied, “He is the awaited Messiah.

“He is the one whom people call the Mahdi, who is destined to appear in the last days, reform religion, spread justice, and guide people back to the right path.”

I was astonished by this matter and wanted to learn more about this strange news. We agreed to meet again, and the next day, we gathered at a café. The notebook was in front of me on the table, next to the cups of tea and a milk jug.

The man then began recounting astonishing details about the birth of Mirza Ahmadas, the Messiah – how he prophesied, how people gathered around him, and how the Ahmadiyya sect was organised. He showed me some of its books and explained some of its doctrines.

That evening, I was at the American missionaries’ temple in Azbakeya, where public speeches were permitted. Suddenly, I saw the same man standing on the podium, responding to the Christians with arguments as powerful as a torrential flood. He recited verses from all the books of the sacred scriptures fluently, without hesitation, and compared them like a great theologian. He analysed them in a way that supported his views, delivering one of the most beautiful interpretations of Quranic verses I had ever heard in my life.

All of this was surprising to me.

Even more astonishing was the fact that these people did not accept large payments for their preaching.

And that they maintained unity despite the presence of potential disputes.

And that they refused to shake hands with women, no matter who they were.

And that they did not practice polygamy except for compelling reasons.

And that they believed in the continuity of prophethood even today and beyond.

And that they believed their message would spread across the world.

I asked, “In which parts of the world is your message spreading?”

He replied, “In all parts of the world.”

I asked, “Do you have missionaries in London?”

He said, “Of course.”

“In London, England?”

“Yes, in London, England.”

“And has it yielded results?”

“How could it not, when we have established the first mosque in the capital of England?”

I asked, “Was it built by you or by Muslims?”

He replied, “We are the Muslims.”

Then he began telling the story of the mosque:

“It was built with funds collected by devoted women who believed in Ahmadas, the Messiah. When this Ahmadiyya mosque was established, it was decided that it would be inaugurated with a grand ceremony. Prince Faisal, son of King Abdulaziz of Saudi Arabia, was invited to deliver a speech at the inauguration. He wrote to his father, King Saud, informing him of the event. His father was very pleased, but our opponents alerted him that this was an abomination. He then wrote back to his son, forbidding him from participating because the mosque was not exclusively for Muslims but was open to people of other faiths as well.

We explained to the prince that, according to Wahhabi principles, the mosque welcomed all who worshipped ‘God alone.’ The phrase ‘God alone’ moved the heart of the King of Hejaz.

He saw that he could not forbid his son from dedicating a mosque that was open for the worship of God alone.

I asked, ‘So did he attend?’

The king wrote again to his son, Prince Faisal, giving him the authority to decide whether or not to speak at the mosque’s inauguration. However, the prince hesitated, fearing that some Muslim scholars might disapprove. For this reason, he did not deliver the speech.”

I then learned from him that his name was Jalal al-Din Shams, the man in the photograph, and that he was 29 years old. He inherited Ahmadiyya from his father – not because he was born Ahmadi, but because his father embraced the faith while he was still an infant. Thus, he grew up as an Ahmadi from childhood.

He said, “At the age of twenty-five, I was in Syria preaching Ahmadiyya. Scholars and dignitaries rose against me and sought to expel me from the country, but they failed. I remained there for over two years, and I have more than fifty students there who believe in Ahmadiyya and in the prophethood of Mirza Ghulam Ahmadas, who is Ahmad the Messiah.”

“Then I went to Haifa, where I stayed for over a year. There, I also had a similar number of followers. And today, I am in Egypt for the same purpose.”

I asked, “Do you truly believe that all people will follow your movement?”

He said, “Indeed, our message will spread to all nations of the earth.”

I asked, “And what is your evidence for this?”

He cited a verse, which they claim to be a prophecy revealed by God to Mirza Ghulam Ahmad, the Messiah, in which God tells him that his message will spread across all nations of the earth.

I asked, “Do you believe in this prophecy?”

He said: “Absolutely. It is not merely a prophecy of Ahmadas the Messiah – it has been fulfilled in every detail. And this prophecy will continue to be fulfilled in the near future. Soon, everyone will come to know the Lord and His true religion, which was brought by Jesusas and Muhammadsa and completed by Ahmadas the Messiah, who united both missions. He is destined to bring all religions together under his teachings.”

This faith is now spreading across all parts of the world – in England, France, America, and many parts of Asia and Africa. They are gaining followers from both Christians and Muslims. They have a well-organised system, a strong religious bond, and they hope to lead the most educated and elite members of society to their beliefs in many advanced nations.

Humble reflections on serving at the Majlis Ansarullah UK Ijtema 2025

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Humble reflections on serving at the Majlis Ansarullah UK Ijtema 2025
Masood Nawaz Malik, UK
Humble reflections on serving at the Majlis Ansarullah UK Ijtema 2025

A space for reflection

This year’s National Ijtema for Majlis Ansarullah UK introduced a new feature: the Auditorium. At its heart, the Auditorium was intended as a quiet sanctuary – a space where ansar could pause, reflect, and reconnect amidst the busy schedule of the ijtema. It welcomed visitors into an atmosphere of inspiration through uplifting talks, engaging exhibitions, and the warmth of coffee and conversation at the Cycling Cafe. It was a place where learning and reflection were given room to breathe, and where brotherhood could be strengthened in a natural and unhurried way.

The atmosphere inside the Auditorium had a calmness about it, a gentleness in the way people interacted, whether they were reading through exhibits, enjoying a book in the reading area, listening to a talk, or simply enjoying a cup of coffee with a brother they had not seen for some time. It became a reminder that the ijtema is not only a place of activity and competition, but also a space for spiritual nourishment and connection.

My part in all of this was small, yet it was a privilege for which I will always remain grateful. I was asked to assist with the design, artwork, and layout of the exhibitions, as well as oversee the printing, ensuring everything was ready on time. Under the leadership of Hafiz Ijaz Tahir Sahib (Naib Sadr Saff-e-Daum, Majlis Ansarullah UK), preparations began a month prior to the ijtema. My involvement deepened in the final weeks, as I worked on the site layout, the Cycling Expo, the Cycling Cafe, the stage backdrop, and the entrance panels.

Among the exhibits I worked on was one on the “Articles of Faith”, and another displaying the sayings of the Promised Messiahas and the Khulafa about “Belief in the Unseen”. This was the overall theme of the National Ijtema. This display touched me deeply. As I carefully placed the words of Khilafat on the panel, I felt a personal reminder that belief is not tied to what we can see with our eyes, but to the trust we place in Allah. What seemed at first like a design task became, for me, a way of quietly reaffirming my own faith.

It was in this spirit that The Review of Religions session on inspirational accounts from the God Summit resonated with me so strongly. Brief as it was, the most striking part was hearing the personal experience of Hazrat Khalifatul Masih Vaa with Allah – a reminder that belief in the unseen is not theoretical, but a lived reality for those chosen by Allah. It gave me a glimpse of how the unseen, when nurtured through faith and devotion, becomes a certainty that transforms every aspect of life.

The process was intense. Many designs went through multiple rounds of revisions before a final version was approved. I spent long hours at the printers, carefully checking details, ensuring colour consistency, and doing whatever little I could to minimise mistakes. By the sheer grace of Allah, the errors in the final work were extremely minimal – to the point of being almost non-existent, alhamdulillah.

This verse often echoed in my mind: 

“And say, ‘Work, and Allah will surely see your work and also His Messenger and the believers.” (Surah at-Taubah, Ch.9: V.105)

It reminded me that even hidden service – checking proofs, aligning panels, staying awake at the printers – is never hidden from Allah.

Cycling with a purpose

The Cycling Expo itself followed a clear theme. It began with the words of the Khulafa about cycling and their vision for what they desired of us as ansar. This was followed by an exhibit showcasing the achievements of the AMEA UK Cycling Club over the past two years, carefully aligned with the guidance of Huzooraa. The final exhibit carried the title “Cycling with a Purpose” – a striking poster charting the many journeys undertaken across mainland Europe, where peace and harmony were promoted not only through events and conversations, but also through the silent yet powerful message emblazoned on our cycling jerseys: “Love for All, Hatred for None.”

To the casual observer, cycling may seem like just a sport, a way to stay healthy, or an enjoyable way to spend time outdoors. However, under Khilafat’s guidance, it has evolved into something far deeper: a means of service, a form of tabligh, and even a vehicle for spreading peace. As I worked on these designs, I realised afresh that when Khilafat instructs us, even everyday activities like riding a bicycle gain spiritual purpose.

In the two weeks leading up to the ijtema, my personal life almost came to a standstill. Days turned into sleepless nights, often accompanied by coffee and always by du‘a (prayers). Yet even in the tiredness, there was a sense of peace. Each task, however small, became an opportunity to seek Allah’s help. I found myself quietly repeating prayers of istighfar (seeking forgiveness) as I worked, asking Allah to cover my shortcomings and to accept the effort for His sake. One of the key lessons I learnt was that we need to reach a point where human striving meets divine grace, and remain in constant istighfar so that Allah in His mercy, veils our shortcomings.

There were times when exhaustion made me feel I could not continue, but prayer carried me through. It was in those quiet, solitary hours – sitting in front of a glowing screen or waiting for the next set of prints to roll off – that I realised how true it is that Allah supports those who strive in His cause. The Quran says: 

“Then whoso does an atom’s weight of good will see it.” (Surah al-Zilzal, Ch.99: V.8)

This verse comforted me. Even the smallest efforts – a correction here, a late-night adjustment there – could be counted in Allah’s sight, provided the intention was pure.

When the ijtema finally began, the long hours of preparation gave way to moments of quiet joy. I found myself connecting and reconnecting with brothers over coffee and pastries, guiding visitors through the exhibits, and tidying the space so that each new guest would feel welcomed. I had also brought cycling books and equipment to display alongside the bikes, which added a layer of depth to the expo and caught the interest of many visitors.

For many, the highlight was the Cycling Cafe. It quickly became more than a refreshment corner – it was a hub of warmth and conversation. Some khuddam remarked how much they loved the idea and hoped it could be introduced at their own ijtema. On the final day, one Nasir cycled in, leaned his bike inside the cafe, spent the day immersed in the atmosphere, and then rode home again in the evening. That small, simple act summed up the spirit of the project: faith expressed in action, service expressed in simplicity.

Looking back, I realise how much of this depended on teamwork. The group included cyclists with whom I had long shared the road, as well as others I had known since childhood. One brother described how cycling had bound us not just as friends, but as family – words that reminded me of the saying of the Promised Messiahas, that two people united by faith can be closer than brothers of the same mother.

The camaraderie within the team was exceptional. Each member looked out for the other; every brother had the next one’s back. Long nights of edits and endless changes became bearable – indeed, even enjoyable – because they were carried out together, with the spirit of serving the jamaat at heart.

Closing reflections

In truth, whatever I contributed to the Auditorium feels very small compared to the scale of blessings Allah granted. If anything good came of it, it was only through His grace, and if there were shortcomings, they were entirely mine.

Yet, as I reflect, one session from the ijtema stands above all others in my heart: The Review of Religions presentation at the God Summit. Hearing Beloved Huzooraa speak of his personal experiences with Allah was not only inspiring – it was profoundly humbling. It was as though the very theme of the ijtema, “Belief in the Unseen”, came to life before our eyes. In Huzoor’saa account, faith was no longer a concept, but a living and breathing certainty, shining with the light of personal experience.

That talk left me with the realisation that everything we do – whether designing exhibitions, serving coffee, cycling for peace, or staying awake over proofs – finds its true meaning only when connected to Khilafat. For it is under the shade of Khilafat that our actions are given direction, and it is through the words and prayers of the Khalifa that Allah’s nearness is experienced in the most tangible of ways.

The more I thought about it, the more I realised that my small acts of service – checking layouts, revising panels, tidying spaces – were not separate from that grand spiritual reality. They too could be transformed into steps towards Allah if carried out with sincerity, humility, and obedience. In fact, Huzoor’saa account reminded me that nearness to Allah is not something distant or unattainable. It begins in the quiet corners of service, in prayers whispered between tasks, and in the resolve to offer one’s best, however modest, for the sake of Allah and His jamaat.

This was the true lesson I carried home from the ijtema: that the blessings of Khilafat are not abstract, but living, breathing guidance. Through Huzoor’saa example, I came to see that even the smallest service, when done with love and sincerity, can draw a person nearer to Allah. And for this realisation, I am profoundly grateful.

Answers to Everyday Issues – Part 91: Qisas, retributive justice, Hazrat Dawud, Talut, knowledge in the Hereafter, hijab during Hajj, Hazrat Ibrahim and the Quranic parable of the two gardens

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Answers to Everyday Issues – Part 91: Qisas, retributive justice, Hazrat Dawud, Talut, knowledge in the Hereafter, hijab during Hajj, Hazrat Ibrahim and the Quranic parable of the two gardens

Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa, has given on various occasions in his written correspondence and during MTA programmes is being published officially below for everyone’s benefit.

Click here for Part 90

Can an individual take the Islamic law of retaliation [qisas] into their own hands?

Answers to Everyday Issues Part 91
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Someone enquired of Hazrat Amirul Momineen, Khalifatul Masih Vaa, with reference to verse 179 of Surah al-Baqarah: “Is retribution [qisas] obligatory in Islam? And if the government and the law of the land do not take retribution for an ordinary person, does an ordinary person have the right to take retribution for their loved one themselves? Furthermore, the same verse states, ‘the female for the female’; what does this mean?

“Also, with reference to verse 252 of Surah al-Baqarah, I wish to ask whether Hazrat Dawudas and Talut are the same person, given that the commentaries state they lived in different eras?”

In his letter dated 3 June 2023, Huzoor-e-Anwaraa gave the following reply:

“Like secular laws, Islamic laws, too, are applied within a regulated framework. Therefore, where an Islamic government is established, the application of Islamic punishments will be carried out under the authority of the administration; no one has any authority whatsoever to punish a criminal on their own accord, because taking revenge unilaterally would create disorder [fasad] in the land and the floodgates of murder and mayhem would be opened.

“Where there is no Islamic government, laws for punishments still exist nonetheless. In countries where justice and equity prevail, the criminal is punished according to the law. Thus, if these laws are followed, such a situation does not arise and no one needs to take retribution themselves. Furthermore, it is also an injunction for a Muslim that they must abide by the laws of the country of which they are a citizen and settle their affairs within the bounds of the law.

“The translation of one part of verse 179 of Surah al-Baqarah is ‘the female for the female’. This means that if the murderer is a woman, retribution will be taken from that very same female murderer. In the footnote of the translation of this verse, Hazrat Musleh-e-Maudra, clarifying this verse, states:

“‘This means that if a free man kills someone, then regardless of whether the victim was a male slave or a female slave, or a free man or a free woman, retribution will be taken by killing that same murderer. Similarly, if a murderer is a slave, retribution will be taken from that same slave murderer and if the murderer is a woman, retribution will be taken from that same female murderer (whether she is free or a slave).’ (Tafsir-e-Saghir, p. 37, footnote 2)

“At the time of the martyrdom of Hazrat Umarra, his younger son, Ubaidullah ibn Umar, killed a Persian man named Hurmuzan on the basis of suspicion. When Hazrat Uthmanra became the Caliph, he had Ubaidullah ibn Umar arrested and handed him over to Hurmuzan’s son, Qumadhban, saying, ‘This is the killer of your father and you have a greater right over him than we do. So go and kill him.’ (Tarikh at-Tabari, Vol. 3, p. 305)

“This narration proves that retribution will be taken from the very person who committed the crime, whether they are a Muslim, a non-Muslim, a woman, a man, free or a slave. In this incident too, the killer was a Muslim and the victim was a non-Muslim and the head of the Islamic state, Hazrat Uthmanra, upon the crime being proven against this Muslim, handed him, the Muslim culprit, over to the son of the victim for the execution of the sentence.

“Clarifying Hazrat Uthman’sra act of handing over the killer to the victim’s son for punishment, Hazrat Musleh-e-Maudra further states:

“‘This narration proves that the practice of the Companions was also that they would sentence the Muslim killer of a non-Muslim to death. And it is also proven that regardless of the weapon with which a person is killed, they too will be killed. Similarly, it is also proven that it is the government that apprehends the killer and punishes them. This is because it is clear from this narration that it was Hazrat Uthmanra who arrested Ubaidullah ibn Umar and it was he who handed him over to Hurmuzan’s son for execution. No heir of Hurmuzan filed a case against him, nor did they arrest him.

“‘It also seems necessary to resolve the doubt here as to whether the killer should be handed over to the victim’s heirs for punishment, as Hazrat Uthmanra did, or whether the government itself should carry out the punishment. So, it should be remembered that this is a secondary matter and, therefore, Islam has left it to be acted upon according to the needs of every age. A nation may adopt whichever method it deems more beneficial according to its culture and circumstances and there is no doubt that both these methods are beneficial in specific situations.’ (Tafsir-e-Kabir, Vol. 3, UK: 2023, p. 146)”

Are David or Dawud (as) and Saul or Talut the same person in the Quranic narrative?

Answers to Everyday Issues Part 91
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“The answer to your question about Hazrat Dawudas and Talut is that ‘Talut’ and ‘Jalut’ are both attributive names. ‘Talut’ means a tall and strong person and ‘Jalut’ refers to someone who spreads disorder in the land through banditry and acts against an organised government. Talut had passed away two hundred years before the time of Prophet Davidas, but because the attributes of Talut and the circumstances of his era bore a resemblance to the attributes of Prophet Davidas and the circumstances of his era. Similarly, Talut’s enemy, Jalut, bore a resemblance to the enemy of Prophet Davidas, Prophet Davidas was given the attributive name of Talut and his enemy was given the attributive name of Jalut. Due to a similarity in actions, the name of a former person is sometimes given to a person who comes later, just as a brave person is called a ‘Rustam’ and a person who excels in generosity is called a ‘Hatim Ta’i’. The Promised Messiahas also used the attributive names of David for himself and Goliath for his enemy in one of his couplets. Accordingly, he says:

اِک شجر ہوں جس کو داؤدی صفت کے پھل لگے

میں ہوا داؤد اور جالوت ہے میرا شکار

“I am a tree where David’s virtues grew; I rise as David and Goliath I subdue.”

“Hazrat Musleh-e-Maudra, in his explanation of verses 248 and 252 of Surah al-Baqarah, elaborating on this subject, states:

“‘By ‘Talut’ is meant Gideon and this is an attributive name derived from طَالَ, which means ‘he became tall and strong’. And ‘Gideon’ is derived from the Hebrew root [גָּדַע (gaḏaʿ)], meaning ‘to fell or to cut’ and ‘Gideon’ is a person who cuts down his opponent and fells him to the ground. In the Bible too, Gideon is called a mighty man of valour (see Judges 6:12). Thus, ‘Talut’ and ‘Gideon’ are synonymous words.’ (Tafsir-e-Saghir, p. 62, footnote 6)

“He further states:

“‘As we have explained above, the incident of Gideon is narrated in the preceding verses. Now, in these verses, Prophet Davidas is mentioned. The reason for this is that the incident of Prophet Davidas bears a great resemblance to the incident of Gideon. In Gideon’s time, the Philistines had attempted to expel Israel from Palestine. But that was an initial attempt, which came to an end in the time of Prophet Davidas. Therefore, this incident has been narrated alongside the other due to the similarity of the subject matter. Otherwise, the first is the incident of Gideon and this is the incident of Davidas and there is a gap of two hundred years between them.

“‘Now, one question remains to be resolved, which is that according to the Bible, Davidas killed Jalut [i.e., Goliath]. However, the Holy Quran has also mentioned Jalut in the incident of Gideon. In this regard, it should be remembered that ‘Jalut’ is also an attributive name, both from a Hebrew and an Arabic perspective. ‘Jalut’ is a person who roams the land causing disorder, that is, committing banditry and those who rise up against organised governments act in this manner. Thus, according to the meaning of the name, the enemy of Gideon has also been called ‘Jalut’ and the enemy of Davidas has also been called ‘Jalut’. And in both places, this name has been used attributively. The enemy of Gideon was also a marauding bandit who roamed the land, spreading disorder and could be called ‘Jalut’. Similarly, the enemy whom Prophet Davidas confronted to establish peace in the land was also a marauding mischief-maker and deserved to be called ‘Jalut’. Thus, the enemies of both have been called ‘Jalut’.’ (Tafsir-e-Saghir, p. 65, footnote 1)”

Will our knowledge increase in the afterlife according to Islam?

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Someone from Pakistan wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa:

  1. In the next world, what will be the nature of our knowledge and will that knowledge increase?
  2. During the Hajj, why is there no purdah between men and women?
  3. It is mentioned in the Holy Quran that Prophet Abrahamas was made a leader for all; so, should we follow the creed or millah of Abraham and how?
  4. The incident of the two men and their gardens is mentioned in the Holy Quran, in which one was arrogant and his garden was destroyed. Do these refer to Christianity and Islam and is the garden of Christianity destined for destruction? And when will this happen?

In his letter dated 24 June 2023, Huzoor-e-Anwaraa gave the following reply:

“Regarding the next world, according to the guidance Allah the Exalted has given us, the knowledge of that realm will be spiritual and infinite. Just as the ranks and stations of Paradise will be limitless, so too will our knowledge continue to increase. Accordingly, the Promised Messiahas, mentioning the infinite nature of the Hereafter, states:

“‘The third subtle point of insight is that in the knowledge of the Hereafter, there will be limitless progress. Concerning this, Allah the Exalted says:

وَ الَّذِينَ آمَنُوا مَعَهُ نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمُ وَ بِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْلَنَا إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

“‘That is to say, the light of those who possess the light of faith in the world will, on the Day of Resurrection, run before them and on their right hands. They will constantly be supplicating, ‘O our Lord, bring our light to its perfection and envelop us in Your forgiveness; surely, You have power over all things.’ (Surah at-Tahrim, Ch.66: V.9)

“‘In this verse, the statement that they will constantly be saying, ‘bring our light to its perfection’, is an indication of limitless progress. This means that when they have attained one pinnacle of effulgence, they will perceive another, higher pinnacle. Viewing it, they will consider their current stage to be deficient and will supplicate for the attainment of the second pinnacle. And when they attain that, a third rank of perfection will be shown to them. Then, seeing it, they will deem their previous perfections to be as nothing and will desire it. It is this desire for progress that is understood from the word ‘اَتْمِمْ’ [‘Do Thou perfect’].

“‘In short, this chain of progress will continue indefinitely. There will never be any decline, nor will they ever be expelled from Paradise; rather, they will advance further forward every day and will not retreat.’ (Islami Usul Ki Falasafi, Ruhani Khazain, Vol. 10, pp. 412-413)

“Therefore, in the Hereafter, our knowledge will be based solely on spirituality and it will continue to increase in the same way that other righteous deeds and spiritual ranks will increase in that realm.

Are purdah (veiling) or hijab required during Hajj and ‘umrah?

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“The answer to your question regarding the purdah of men and women during the Hajj is that purdah between men and women is indeed observed during Hajj. Who told you that it is not observed? Yes, it is correct that women perform the rites of Hajj with their faces uncovered. And keeping the face uncovered is permissible even in normal circumstances [on the condition that the veil frames the face by covering the hair and chin and the face itself is without any adornment that defeats the purpose of modesty]. The essential Islamic purdah is that when a woman goes out, she should wear such loose-fitting attire that her bodily contours are not prominent and her head and chest are covered. As for the rest, the spirit of purdah and modesty remains intact even during the Hajj and ‘umrah. Accordingly, it is mentioned in a hadith that during the Umayyad caliphate, when the governor of Mecca appointed by Hisham ibn ‘Abd al-Malik, Muhammad ibn Isma‘il ibn Hisham, forbade women from performing the circumambulation [tawaf] with men, ‘Ata’ ibn Abi Rabah said to him, ‘How can you stop them from this, when the wives of the Holy Prophetsa performed Hajj with the men?’ (Ibn Jurayj, who is a narrator of this tradition, says,) ‘I asked him (‘Ata’ ibn Abi Rabah), ‘Was this after the revelation of the verse of veiling or before it?’ ‘Ata’ replied, ‘By my life, I saw them after the revelation of the verse of veiling.’’ Jurayj asked, ‘How would they manage to perform Hajj alongside the men?’ ‘Ata’ replied, ‘They would not intermingle with the men at all. Hazrat Aishara would perform the tawaf aloof from the men and would not mix with them. A woman said to Hazrat Aishara, ‘O Mother of the Believers, let us go and kiss the Black Stone [al-Hajar al-Aswad].’ Hazrat Aishara replied, ‘You go’, and refused to go into the crowd of men herself. The wives of the Prophetsa would go out at night in such a way that they would not be recognised and would perform the tawaf with the men in such a manner that when they wished to enter the Ka‘bah, they would stand outside until the men had exited and only then would they enter.’’ (Sahih al-Bukhari, Kitab al-hajj, Bab tawafi n-nisa’i ma‘a r-rijal)

“Therefore, during the Hajj and ‘umrah as well, both men and women should perform these rites while keeping the spirit of modesty in view and the intermingling of men and women during this time was also not approved of. That is why, in the condition that the Sharia initially placed on a woman having an unmarriageable male relative [mahram] with her during Hajj and ‘umrah, one wisdom seems to be that on the occasion of Hajj and ‘umrah, when there is a very large crowd, the woman’s mahram can hold her hand and keep her protected from other people in the crowd.”

How do Muslims follow the creed (millah) of Prophet Abraham (as)?

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“The answer to your next question is that Prophet Abrahamas, who is the Father of the Prophets [Abu ’l-Anbiya’], whose loyalty to Allah the Exalted (Surah an-Najm, Ch.53: V.38) and whose status as a devout monotheist are particularly mentioned in the Holy Quran (Surah Al-e-‘Imran, Ch.3: V.96), whom God called His friend (Surah an-Nisa’, Ch.4: V.126), whose life was declared an excellent model for believers (Surah al-Mumtahanah, Ch.60: V.5) and as a result of whose prayer Allah the Exalted first sent successive Prophets for the guidance and welfare of the Children of Israel and then raised our lord and master, the Most Holy Prophet, Hazrat Muhammad al-Mustafasa, among the Children of Ishmaelas as the Seal of the Prophets [Khatam an-Nabiyyinsa] (Surah al-Baqarah, Ch.2: V.130) – on account of all these qualities, Allah the Exalted also bestowed upon him the title of an Imam (Surah al-Baqarah, Ch.2: V.125) and commanded the following of his creed [millah] (Surah an-Nahl, Ch.16: V.124). His millah, in reality, consists of the Prophets born in his lineage and the believers who follow his teachings, whose following has been commanded.

“Furthermore, by Hazrat Ibrahimas of such extraordinary qualities, as are mentioned in the Holy Quran, is also meant our lord and master, the Most Holy Prophet, Hazrat Muhammad al-Mustafasa, who came to this world as a spiritual manifestation [buruz] of Hazrat Ibrahimas and whom Allah the Exalted sent for the guidance of all mankind and commanded all human beings to follow. The Promised Messiahas, explaining the reality of the doctrine of buruz, states:

“‘The esteemed Sufis believe that the nature, disposition and morals of a person who has passed away can manifest in another. In their terminology, they say that such-and-such a person is in the footsteps of Adam or in the footsteps of Noah. Some also call this buruz [i.e., a spiritual manifestation]. Their doctrine is that for every age there is a buruz. For instance, the buruz of Abel [Habil] was Sethas and this was the first buruz.

“‘Habal’ means ‘to mourn’; God conferred this buruz upon Sethas. This chain then continued uninterrupted until the buruz of Prophet Abrahamas was the Holy Prophetsa. It is for this reason that the words ‘عَلَى مِلَّةِ إِبْرَاهِيمَ حَنِيفًا’ [‘Upon the way of Abraham, who was ever inclined to God.’ (Sunan Abi Dawud, Kitab ad-dihaya, Bab ma yustahabbu min ad-dahaya)] were stated. Herein lies the secret. After two or two-and-a-half thousand years, he appeared in the house of Abdullah. In short, the doctrine of buruz is an agreed-upon matter concerning spiritual advents.’ (Al Hakam, No. 15, Vol. 5, 24 April 1901; p. 1; Malfuzat, Vol. 1, 2022, p. 401)

“Therefore, following the Holy Prophetsa is, in fact, the following of the millah of Prophet Abrahamas. And when we follow his commands, we will be made heirs to all those rewards that God Almighty has promised to Prophet Abrahamas and the Holy Prophetsa.”

What is the meaning of the parable of the two gardens in the Quran?

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“As for the parable of the gardens mentioned in the Holy Quran, it certainly refers to the religions of Islam and Christianity. The Christians, by abandoning spiritual teachings, adopted the transient glory and splendour of the world and, by abandoning the unity of God Almighty, gave the status of God to a weak human being, as a result of which they were spiritually destroyed. And in the world of religion, spiritual destruction is the only real destruction. Worldly goods and possessions are, in any case, transient and temporary things; therefore, if a religion becomes spiritually dead, its possession of these transient goods is not a sign of progress and success.”

(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)

Opinion: Gaza, the ghost of Versailles and the next war

Al Hakam Weekly
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Opinion: Gaza, the ghost of Versailles and the next war
Fazal Masood Malik & Farhan Khokhar, Canada
Opinion: Gaza, the ghost of Versailles and the next war

The Treaty of Versailles took six months to negotiate. Its failure took just twenty years to manifest in a global catastrophe, resulting in World War II. President Donald Trump’s Gaza proposal, hastily assembled and prematurely celebrated, appears destined for an even swifter unravelling. The parallels are not merely instructive; they are dangerously ominous.

Consider the scene last Friday, on 4 October 2025. Within hours of Hamas issuing a carefully qualified response to his 20-point plan, President Trump declared victory on social media, posting the Palestinian group’s statement as if it represented full acceptance. The White House’s haste was such that officials initially attributed Hamas’s own words to the president himself.

Meanwhile, Israeli strikes killed 70 Palestinians that very day, even as Trump proclaimed that Israel had “temporarily stopped bombing Gaza.” This disconnect between rhetoric and reality echoes the declarations of peace in 1919, signed while Germany remained under crushing blockade. The true drivers of this diplomatic drama have little to do with justice and everything to do with political survival.

Western governments – their moral credibility shattered by images of Gaza’s destruction flooding social media daily – desperately need something to show “progress towards peace” to domestic audiences who are increasingly rejecting their leaders’ complicity. Muslim governments face an even worse predicament with populations who are witnessing massacres in real time while their rulers do nothing.

Everyone needs this “hot potato” to cool, regardless of whether the solution addresses root causes or not.

The comparison to Versailles extends beyond mere diplomatic theatre. Both agreements prioritise the political needs of their architects over sustainable peace. Woodrow Wilson needed his League of Nations to justify American casualties to voters back home. Georges Clemenceau required visible French revenge. David Lloyd George had to appear tough to British constituents.

Today’s cast performs similar calculations. Mr Trump needs a foreign policy “win” to tout. Benjamin Netanyahu requires something to show Israelis while keeping his far-right coalition intact. Arab leaders desperately seek credibility with populations who have watched them do nothing while Gaza burns. European governments need cover for their continued arms sales to Israel.

Predictably, the result is a proposal that addresses none of the conflict’s fundamental causes. Hamas has agreed to release hostages but explicitly rejected disarmament, the very thing Israel claims as its central war aim. The group also dismissed the proposed interim administration to be led by Mr Trump and Tony Blair, viewing it as colonial oversight rather than genuine Palestinian governance.

Mr Netanyahu, for his part, insists that “Hamas will be disarmed and Gaza will be demilitarised; either the easy way or the hard way” while maintaining Israeli forces “deep inside the strip.” These are not the words of peace but of continued occupation dressed in diplomatic language.

Yet Hamas faces an impossible choice that history has presented before. The Treaty of Hudaybiyyah, signed by the Prophet Muhammadsa, appeared so unjust that his senior companions opposed it. Yet by prioritising peace over immediate rights, it created conditions that, within eighteen months, enabled far greater gains than military victory could have achieved.

Hamas understands this lesson but also knows that accepting “unreasonable” terms requires genuine peace in return; something Israel’s strategic calculus makes unlikely. For Israel and its Western allies, sustained tension in the Middle East serves geopolitical aims. Peace would undermine Israel’s narrative of an existential threat that justifies massive military aid and diplomatic protection.

The structural impossibilities embedded in this proposal reveal themselves through simple mathematics. The White House’s own map shows Israeli forces retaining control of approximately 55% of Gaza even after the supposed “withdrawal”. Palestinian technocrats would nominally govern while Hamas retains its weapons and Israel maintains military dominance.

This arrangement violates basic principles of sovereignty while satisfying no party’s core demands. It bears a striking resemblance to the Rhineland occupation that poisoned Franco-German relations throughout the 1920s.

Yet, even these obvious contradictions pale in comparison to the domestic political dynamics that doom this agreement. Mr Netanyahu’s coalition partners, Itamar Ben Gvir and Bezalel Smotrich, have already threatened to topple the government if Hamas survives in any form.

Mr Ben Gvir declared he would quit if Israel becomes “part of a national defeat that would be shameful.” Mr Smotrich called the plan a “serious mistake” that ensures “a growing erosion of Israel’s position.” These are not marginal voices but essential pillars of Mr Netanyahu’s parliamentary majority. When faced with choosing between peace and power, the prime minister’s track record suggests which he will select.

The Palestinian side presents equal fragility. Hamas’s statement that disarmament should be “discussed within a comprehensive Palestinian national framework” amounts to indefinite postponement. The group understands that laying down weapons means losing its claim to represent Palestinian resistance, creating space for more radical factions to emerge.

Already, Palestinian Islamic Jihad and smaller militant groups question Hamas’s willingness to negotiate. The region has witnessed this pattern before, with each compromise by existing leadership breeding harder-line successors. Yet, pursuing both rights and peace simultaneously – the fatal flaw of the Oslo Accords – guarantees achieving neither.

The international guarantors of this proposed peace inspire even less confidence. American credibility has been shattered by Mr Trump’s transparent prioritisation of personal glory over substantive progress. His warning that Hamas must “move quickly, or else all bets will be off” while Israeli bombs continued falling reveals the hollowness of American mediation.

European nations, having supplied many of the weapons currently destroying Gaza, lack moral authority with either party. Arab governments, having failed to take meaningful action during two years of warfare, possess no leverage with their own populations, much less with combatants.

These credibility deficits matter because any agreement requires external enforcement. Versailles failed partly because America refused to join the League of Nations, which it had championed, leaving no power capable of maintaining the settlement.

Today’s situation is worse. No external actor commands sufficient respect from all parties to serve as an honest broker. The appointment of Jared Kushner, Mr Trump’s son-in-law, whose investment firm has received billions from Saudi Arabia and who has praised Gaza’s “very valuable waterfront property,” to help negotiate details only underscores this legitimacy crisis.

The timeline for failure writes itself with depressing clarity. Within six months, “technical violations” will proliferate as both sides test boundaries. Hamas will be accused of rearming, true or not, providing Israel with justification for renewed operations. Palestinian groups excluded from negotiations will launch attacks to prove their relevance.

Mr Netanyahu, facing the collapse of his coalition, will discover urgent security threats that require military action. By eighteen months, full-scale fighting will resume, likely spreading beyond Gaza as delegitimised Arab regimes face populations radicalised by their governments’ impotence. This prediction requires no special insight, merely pattern recognition.

The Oslo Accords collapsed because they postponed rather than resolved fundamental disputes about sovereignty and territory. The Abraham Accords, Mr Kushner’s previous contribution to Middle Eastern peace, ignored Palestinian aspirations entirely, helping create conditions for the horrors of 7 October. Each agreement that avoids core issues – Palestinian self-determination, Israeli security, refugee rights, Jerusalem’s status – merely accumulates grievances for future explosion.

The tragedy is not that this deal will fail but that its failure will spawn something worse. Unlike 1919, today’s collapse will unfold under constant global scrutiny through social media, with nuclear-armed regional powers as potential participants.

The over 66,000 Palestinians already killed and the trauma inflicted on Israeli society represent merely the opening chapter of this cycle. When Versailles failed, at least its architects could claim ignorance of how peace agreements could seed future wars. Today’s negotiators have no such excuse.

History suggests which choice will be made. The only question is whether anyone will remember these warnings when Gaza explodes again, or whether the world will once more express shock that a peace built on injustice proved to be no peace at all.

Opinion: Why the new US plan for Palestine is doomed to fail

Al Hakam Weekly
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Opinion: Why the new US plan for Palestine is doomed to fail
Shahood Asif, Lecturer, Jamia Ahmadiyya International Ghana
Opinion: Why the new US plan for Palestine is doomed to fail

It is often said that one mistake cannot correct another. Once again, the Trump administration has presented the Muslim world, particularly the Palestinians, with what appears to be a glittering promise of peace. Yet beneath its shiny exterior lies a deeply biased plan.

The US proposal to resolve the Israel-Hamas conflict was never crafted in good faith, nor with the interests of the Palestinian people in mind. How then can one expect such a plan to bring lasting peace? The 20-point American peace plan is a façade – and its failure is already written on the wall.

A history of broken promises

Under US leadership, several peace processes, ceasefires, and negotiations have occurred between Israel and Palestine over the decades. Yet no comprehensive or lasting peace agreement has ever been fully implemented.

The Oslo Accords (1993, 1995) were the most comprehensive plans, where the PLO and Israel recognised each other and promised to renounce violence. Limited self-rule was granted to Palestinians in parts of the West Bank and Gaza. The US called it a foundation for a “two-state solution.” But violations on both sides, militant attacks, and expansion of illegal settlements meant the accords never translated into real peace.

In 2000, President Bill Clinton led Camp David talks between Yasser Arafat and Ehud Barak, but they also collapsed.

The 2003 Roadmap for Peace brought together the US, the EU, Russia, the UN, Israel, and the Palestinian Authority. Again, no concrete outcomes were achieved.

In 2007, President George W. Bush hosted peace talks in Annapolis. Once more, they led nowhere.

Why have all such efforts failed? The answer is simple. The side that holds power is never pressured into peace. The US and other international powers are unwilling to compel the occupying force to reach a just resolution, because it serves American strategic interests to maintain Israel as a dominant regional power – a constant threat hanging over the Muslim world.

Meanwhile, the Muslim nations lack the unity, leadership, and political will to confront this reality or demand justice. The Palestinian leadership is itself divided. No durable peace can be achieved while internal disunity persists.

The Trump peace plan: Biased by design

The latest US plan under the Trump administration reflects the same tired and unjust policies of the past. A closer look at its 20 points reveals that:

  • The US is not pressuring Israel to accept a two-state solution at all.
  • There is no firm timeline for the withdrawal of Israeli forces from Gaza.
  • The so-called International Security Force (ISF) will oversee training of Palestinian police – but for how long? No clarity is given. Will they be another oppressor force?
  • Only after Gaza reconstruction and Palestinian compliance will the process of statehood begin, but there is no guarantee.
  • Meanwhile, Israel’s hostages must be released immediately, and Hamas must unconditionally surrender all weapons.
  • A “Peace Board” will supervise Palestine, chaired by none other than President Trump himself, who openly calls himself Israel’s best friend. He recognises Israel’s illegal control over the Golan Heights and backs expansionist Zionist policies.

Anyone with even a basic political understanding can see that this plan is designed entirely in Israel’s favour, offering no real path to Palestinian sovereignty.

False peace and uncertain future

If accepted, the only outcome this plan offers is that the Palestinians, including Hamas, would have to unconditionally lay down their arms, remain under Israeli control like subjugated people, and give up any form of resistance. Meanwhile, Israel would retain the right to strike at will, using Gaza as a testing ground for military technology.

This plan, like those before it, is doomed to fail. Israeli Prime Minister Netanyahu publicly rejected the two-state solution and stated that any Gaza withdrawal would only occur on Israel’s terms. Some Israeli officials oppose the plan, calling it insufficient to protect Israel’s security.

Hamas has expressed willingness to release hostages; however, it has not shown agreement on all points of the plan and has indicated the need for further negotiations. For the past few days, talks have been taking place in Egypt, but Israel has yet to implement a complete ceasefire.

Judging by Israel’s attitude, it appears that, for now, it is mainly focused on securing the release of its hostages. It is possible that, under increasing international pressure, Israel may agree to a temporary ceasefire; however, until a genuine and comprehensive solution to the conflict is found, lasting peace will remain out of reach.

The only solution

The Palestine issue has only one solution – negotiations based on justice, honesty and truth should take place. Keeping the principle of coexistence in mind and respecting the views of Palestinians and Israelis, the Muslim Ummah and the world powers should make a joint decision. Both parties should be given land to live with full rights and freedom. All powers should then ensure that the decision is fully implemented.

Moreover, under the Quranic injunction, if the agreement is violated, all worldly powers should be obliged to restrain the oppressive party collectively. (Surah al-Hujarat, Ch.49: V.10) If this does not happen, the blood of innocents on both sides will continue to be shed.

After losing thousands of lives, Palestinians – and especially Hamas – should understand that terrorist attacks and violent actions never bring any benefit. On the contrary, Israel uses those attacks as a pretext to carry out further oppression and seize more land.

His Holiness, Hazrat Mirza Masroor Ahmadaa, the worldwide Head of the Ahmadiyya Muslim Community, has consistently warned world powers to end double standards and establish true justice. He says:

“Justice and equity are of paramount importance in achieving lasting and sustainable peace. Thus, all the major powers must focus on establishing long-term and sustainable peace based upon the principles of fairness and true justice.”

He further appealed for Muslim unity in the face of oppression:

“In these circumstances, the Muslims should at least realise their responsibility and should pay heed. They must set aside their differences and must establish their unity. […] This is the only way of removing injustice from the world and of fulfilling the obligations of justice and of establishing the rights of the oppressed. In order to do so, the Muslims must raise a strong voice in unison whilst coming together for those that are down trodden across the world.”

National Waqifaat-e-Nau ijtema held in Canada 

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National Waqifaat-e-Nau ijtema held in Canada 
Ayza Anwar, Muavina In-Charge Press & Media, Lajna Imaillah Canada

Jamaat-e-Ahmadiyya Canada held its National Waqifaat-e-Nau ijtema on 13 September 2025, attended by over 1,300 members from across the country. The event catered to waqifaat of all ages, ranging from young girls in grade 1 to post-graduate professionals and married women, with tailored sessions for each group.

The ijtema began with recitation from the Holy Quran, followed by Hadith and reading out of the special message from Hazrat Khalifatul Masih Vaa by Sadr Lajna Imaillah Canada.

Throughout the day, attendees participated in age-specific sessions, designed to nurture both the spiritual and practical development of each waqifah. Participants engaged in presentations, workshops and interactive discussions on a variety of topics, such as the true meaning of waqf and sacrifice, navigating peer pressure, social media and screen time, and observing hijab and modesty. Topics also included balancing spiritual growth with academic and professional ambitions, as well as motherhood and the importance of teaching the Holy Quran at home. 

Waqifaat took part in hands-on workshops on empathy, fitness, friendship and writing letters to Huzooraa. The day featured quiz competitions, panel discussions and personal reflections to help deepen their understanding of their purpose as waqifaat. A strong focus was placed on the book of the year, The Need for the Imam, reinforcing the core responsibility of a waqifa: to serve their faith and guide others back to their Creator.

Jalsa Seerat-un-Nabi held in French Guiana

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Jalsa Seerat-un-Nabi held in French Guiana
Luqman Ahmed Bajwa, Missionary, French Guiana
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Jamaat-e-Ahmadiyya French Guiana held Jalsa Seerat-un-Nabi on 28 September 2025 at the mosque in Cayenne.

The programme began with a recitation from the Holy Quran, followed by Hadith, a poem in French and an Arabic qasidah by the Promised Messiahas.

The speeches of the day were both educational and inspiring. Ismaël Bélance Sahib spoke on “The Promised Messiah and Imam al-Mahdias about the Holy Prophet Muhammadsa”, reminding the audience of the exalted status of the Prophet Muhammadsa as described by the Promised Messiahas. Mikael Neker Sahib then delivered a talk on “The Holy Prophet Muhammadsa in the Gospels”, showing the presence of prophecies about the Holy Prophetsa Muhammad in Christian scriptures.

The final speech was delivered by my humble self, on the relevance of the Holy Prophet’ssa teachings in today’s world. I emphasised that in an age of moral decline and confusion, Muslims must hold firmly to the shining example of the Holy Prophet Muhammadsa.

The event concluded with a session of questions and answers, followed by a silent prayer.

37th Jalsa Salana Australia held in Sydney

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37th Jalsa Salana Australia held in Sydney
Saqib Mahmood Atif, Secretary Ishaat, Jamaat Australia
37th Jalsa Salana Australia held in Sydney

On 3-5 October 2025, the 37th Jalsa Salana of Jamaat-e-Ahmadiyya Australia was held at the Baitul Huda Mosque, Sydney.

This year’s Jalsa was the first time in six years that the Jalsa returned to the mosque’s vast grounds. The Jalsa was attended by 136 guests from 15 countries, totalling an overall attendance of 4,190.

The Jalsa commenced with the flag-hoisting ceremony. The inaugural session started with a recitation from the Holy Quran, followed by Persian and Urdu poems of the Promised Messiahas. Inamul Haq Kausar Sahib, Amir Jamaat-e-Ahmadiyya Australia, then read out a special message from Hazrat Khalifatul Masih Vaa for this Jalsa.

Throughout the Jalsa, participants engaged in a series of spiritually enhancing sessions. They listened to lectures on the scientific proof of God’s existence, the role of the Holy Prophet Muhammadsa in promoting human rights, among many other faith-increasing speeches.

The women’s sessions addressed the sacrifices of the female companions of the Holy Prophetsa and challenges posed by social evils, as well as strategies for raising children in today’s modern society.

In addition, a special session was held for non-Ahmadi guests, including members of parliament, councillors and other dignitaries. These sessions stressed the Jamaat’s contributions and efforts for the betterment of society, including humanitarian endeavours and advocacy for justice and peace. Guests also had the opportunity to visit exhibitions showcasing the Jamaat’s literature.In the closing session, speeches were presented on topics such as marital relations, the importance of waqf-e-ardhi and Ahmadiyya progress during turbulent times. The final du‘a marked the end of the 37th Jalsa Salana.

This Week in History: 10-16 October

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This Week in History: 10-16 October

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

16 October 1970: Hazrat Khalifatul Masih III (rh) addressed the ijtema of Majlis Khuddam-ul-Ahmadiyya
16 October 1970: Hazrat Khalifatul Masih III (rh) arrives for his address at the ijtema of Majlis Khuddam-ul-Ahmadiyya

10 October 1927: On this day, Hazrat Mufti Muhammad Sadiqra headed towards present-day Sri Lanka to spread the message of the Jamaat there. His tour continued until 6 November. (Al Fazl, 27 August 2002, p. 2)

10 October 1940: One of the sayings of the Holy Prophetsa states that one should teach one’s children swimming, archery and horse riding. Following the above-mentioned hadith, a swimming pool was built in Qadian and was inaugurated on this day by Hazrat Mirza Sharif Ahmadra. In his inaugural address, he commended the efforts of Talim-ul-Islam High School’s students in its construction. With the efforts of Hazrat Mirza Sharif Ahmadra, this swimming pool was completed. (Tarikh-e-Ahmadiyyat, Vol. 8, p. 204)

11 October 2013: Hazrat Khalifatul Masih Vaa delivered the keynote address on this day, at a special reception held at the Princess Court Reception Centre in Melbourne. The event was attended by more than 100 non-Muslim dignitaries and guests. (“Head of Ahmadiyya Muslim Community Delivers Historic Address in Melbourne”, www.pressahmadiyya.com)

11 October 2016: On this day, Hazrat Khalifatul Masih Vaa inaugurated the Baitul Afiyat Mosque in Scarborough, Canada. A special distinction of this mosque was that Lajna Imaillah Canada funded the vast majority of the cost. (“Head of Ahmadiyya Muslim Community Inaugurates Baitul Afiyat Mosque in Scarborough” pressahmadiyya.com)

12 October 1905: On this day, Hazrat Maulvi Abdul Karim Sialkotira was laid to rest in Qadian. He had passed away the previous day, and his burial was carried out as an amanat (an interim burial). He was known for his unwavering dedication and service to the Promised Messiahas. His book, Sirat Masih-e-Maud (Life of the Promised Messiah), remains one of the key sources on the life and times of the Promised Messiahas. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 403)

12 October 1956: On this day, Hazrat Musleh-e-Maudra delivered a profound sermon shedding light on the delicate topic of apostasy. 

13 October 1946: With the aim to spread the message of Islam across Europe following WWII, three Ahmadi Muslim missionaries arrived in Switzerland on this day: Chaudry Abdul Latif Sahib, Sheikh Nasir Ahmad Sahib and Maulvi Ghulam Ahmad Bashir Sahib.

To read more about their early days’ account, see: “Pioneer Missionaries: Part 12 – Venturing Westward: Humble beginnings as missionaries set foot in Europe” at alhakam.org (1 September 2023, p. 15). 

13 October 1969: On this day, a delegation of 26 members from the United Presbyterian Church in the United States visited Qadian, the birthplace and burial place of the Promised Messiahas. This visit was marked by warm hospitality, introductions, tours of significant landmarks, and in-depth discussions about the teachings and history of the Ahmadiyya Muslim Jamaat.

For more details, see “Coming from every distant track: A delegation from the United Presbyterian Church, USA, visits Qadian”, Al Hakam, 2 December 2022, Issue 246, pp. 8-9.

14 October 1955: On this day, Hazrat Musleh-e-Maudra gave two important instructions for the missions operating outside of Pakistan. Firstly, they should try to inculcate the habit of giving chanda in new converts. Secondly, to encourage students from outside countries to travel to the Markaz in Pakistan and obtain an education there. (Tarikh-e-Ahmadiyyat, Vol. 17, p. 120)

14 October 2011: During his Friday sermon on this day, delivered from Nunspeet, the Netherlands, Hazrat Khalifatul Masih Vaa said that “this era in which we are living today is the era of Islam’s revival.” To read more, see: alislam.org.

15 October 1909: On this day, Hazrat Khalifatul Masih Ira delivered an Eid-ul-Fitr Sermon in which he spoke about the institution of Khilafat. (Khutbat-e-Nur, pp. 411-422) 

To read more about the re-establishment of Khilafat, see “The birth of Khilafat-e-Ahmadiyya – Bai‘at at the hand of Hazrat Khalifatul Masih I” at alhakam.org. (22 May 2020, pp. 7-8). 

15 October 1924: Hazrat Musleh-e-Maudra, during his tour of Europe, visited the School of Oriental and African Studies (SOAS) on this day. Sir Denison Ross showed Huzoorra the university and its library. (Al Fazl, 11 November 1924, p. 6)

16 October 1903: The Promised Messiah’sas book, Tadhkiratush-Shahadatain (The Narrative of Two Martyrdoms), was published on this day.

This book comprises two sections – one in Urdu and the other in Arabic – and was written and published in October 1903. The Urdu section gives heart-rending details about how Hazrat Sahibzada Abdul Latif Shaheedra was charged and stoned to death, while the other portion in Arabic is in three parts, each dealing with important spiritual issues. (Tarikh-e-Ahmadiyyat, Vol. 2, pp. 337-338)

16 October 1970: On this day, Hazrat Khalifatul Masih IIIrh addressed the ijtema of Majlis Khuddam-ul-Ahmadiyya and shed light on the attributes of a true khadim. (Tarikh-e-Ahmadiyyat, Vol. 26, pp. 211-212)

Previous week: 3-9 October

Next week: 17 – 23 October

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Al Hakam is a weekly English newspaper for members of the Ahmadiyya Muslim Jamaat around the world. Its aim is to provide Ahmadis with content regarding the beliefs of the true Islam, reintroduced to the world by Hazrat Mirza Ghulam Ahmad of Qadian, peace be on him.

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