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Grief management: Understanding and navigating grief

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Grief management: Understanding and navigating grief
Sammar Hafeez, Clinical Psychologist, India
Grief management: Understanding and navigating grief

Grief, although personal, is a universal experience. Every individual – young or old – will have had at least one experience that might have altered their lives in one way or another.

Significant life losses such as divorce, tragic accident, death of a loved one (bereavement), end of a relationship, discrimination, major life transitions like moving away from home, shifting jobs, loss of job/unemployment, loss of a home, financial instability, physical disability/ losing health, end of dream or goal and even losing a pet can be difficult to cope with, which even the Holy Prophet Muhammadsa validated by providing comfort to a child whose pet died (Sahih al-Bukhari, Kitab al-adab, Hadith 6129).

Grief as we know it, is a natural response to loss or any disadvantageous situation. It is a complex phenomenon that has physical, emotional and psychological reactions associated with it. Coping with the loss of something or someone that has been vital in your life can be an immense challenge and is very likely to cause waves of multiple emotions as we proceed in its depth.

The process of grief is known to be non-linear. It usually does not follow timelines or schedules. It might either be continuous or can be intermittent and some individuals might take weeks, while others take years to grieve.

While everyone can grieve differently and every grief journey is unique, there are however, some commonalities in the way we tend to process grief.

The five stages of grief: Psychiatrist Kubler Ross introduced the five stages of grief based on her extensive work on thousands of terminally ill patients.

It should be noted that these stages don’t usually occur in the same order as they are mentioned and may shuffle back and forth. Some may experience a few stages instead of all five. Hence, the occurrence is highly subjective and unpredictable.

So, here’s what we know about each stage.

Stage 1: Denial “This cannot be happening to me?”

Grief is an overwhelming emotion. The shock around how your world has changed in an instant can make a person go numb. It is normal for someone to deny the strong feelings by pretending the change or loss is not occurring. They might even go on with life as if nothing had happened.

Denying is a common defence mechanism that helps us cope with a highly distressful event. It gives the person time to absorb the shock and process it slowly, in a more realistic way.

Once the denial stage passes, the healing starts and other suppressed feelings are bought into light.

Stage 2: Anger “Why me? Why is this happening to me? Who is to blame?”

Once someone starts to accept reality, he/she can start feeling angry and may look to blame oneself, family members, friends, doctors or even the person who died for the cause of their grief.

Anger is a natural emotion that occurs in reaction to immense pain, discomfort and uncertainty that surrounds the grieving process. Anger can be masked as feelings of resentment and dislike, and sometimes it could manifest in forms of outbursts and rage at insentient things. One might also feel disconnected, abandoned or isolated in their loss.

Not everyone goes through this stage, but if one feels that they are lingering in this stage long enough, then it is advisable to seek help from a therapist in order to resolve deeper reasons.

Stage 3: Bargaining “What if I could negotiate my way out of it”?

In extreme pain, it is difficult for us to accept that there is nothing we could do to change the uncomfortable situation.

It is not uncommon that one might go over and over the events that occurred in the past and ask a lot of “what if” questions such as – “what if I had left my house 5 minutes later, then the accident would not have happened”, “what if I worked more during weekends, they would have seen how useful and efficient I am”, “What if I had gone to the doctor few weeks early, then they would have diagnosed the disease earlier” – by thinking in this manner, a person attempts to find moments of peace and tries to regain control over an unexpected and extremely helpless situation.

Stage 4: Depression “I am too sad, and I don’t know how to move forward from here”

While denial, anger and bargaining may seem like active stages of grief, depression, however, is called the quiet stage.

Feelings of sadness, loneliness and longing are predominant in this stage. A person might also think that life no longer has any meaning attached to it, which can be particularly alarming for those around a griever.

Depression is commonly related to a grieving process, but if the griever shows signs of extreme hopelessness and suicidal ideation, then the caregiver/guardian will want to seek help and guidance for the griever immediately, as this might be indicative of a condition called prolonged grief disorder or a major depressive episode.

Stage 5: Acceptance “I am at peace with what has happened”

This stage sees a lot of realisations around the unexpected event that had passed. A person’s emotions may begin to stabilise and they may start to opt for a balanced way of thinking by adjusting or readjusting their perspective around pain and loss.

There will be good days and bad days, and sometimes one might even end up getting unintentionally sad, but always remember that this is normal. As one goes through life, the bad days will outnumber good days and one may also realise that finding purpose and the will to live again by keeping the memories of your loved ones close to us is practically possible and that is what they would want you to achieve too.

As we move through these series of stages, we might perceive a grieving cycle as a combination of ups and downs, which is, however, a very natural way of healing from grief.

Overcoming grief

Everyone responds to loss differently, some may feel the need to cope with it alone, while others may find talking with friends and family members to be soothing.

Whatever the approach may be, there are some general strategies that can aid in overcoming grief across all ages:

  1. Accept your emotions, feel free to feel: Do not stop yourself from experiencing the variety of emotions that loss ignites. Accept that whatever you are feeling is genuine and you should not be feeling any other emotion other than what you are presently feeling.

Do not feel that you are overreacting and do not downgrade or negate the grieving process. Sometimes, someone around you might ask you to move on, even before you are ready for it, but do take the time you need. Suppressing emotions that arise during the grieving process only increases them in intensity.

  1. Talk about your feelings to those capable of offering comfort: Express yourself whenever you feel, to people whom you think are non-judgemental and understanding.

Sharing your loss can lessen the burden and allows you to process the whirlpool of emotions better. Just try to be around people even if you don’t want to talk just yet. The key is to not isolate yourself for long۔

Alternatively, you could also express your thoughts in writing, keep a journal and pour your feelings and thoughts into it.

  1. Reach out to individuals who have been through the same situation: Talking to people who personally understand grief, can offer new practical perspectives and genuine hope, which can be of paramount value during hard times.

Moreover, be authentic when people reach out to you, in order to check your well-being. If you respond to “how are you?” with “fine”, then it doesn’t encourage the person to further evaluate your emotional status. So be honest in the way you respond and give your loved ones an opportunity to share your sorrow.

  1. Manage your self-talk: We often feel that we should not be thinking or feeling the way we are. But in grief there are no right or wrong ways to feel. Be flexible in whatever you might be experiencing while grieving.

Also, be kind and compassionate to yourself and do not force yourself out of a grieving process thinking that is unrealistic or unfeasible.

  1. Adjust unhelpful thinking patterns: Grief can bring strong thoughts and feelings. It is common to blame oneself or others, and express hurt and disappointment when overwhelmed, but these patterns of thinking can prolong the grieving process. Here are some common thoughts that occur with grief, along with the helpful ones.
  • “I will always feel this awful and I can never regain meaning and purpose of life again” can be replaced with more balanced ones – “There is no guarantee that I would always feel miserable or awful; the situation can improve; I will with the help of God and well wishers overcome this challenge and regain new perspective”.
  • “Where did I go wrong”, “It is my fault” or “I should have done more to prevent this” can be replaced with – “I did whatever I could in the time that was given to me; it was God’s will and I will try my best to remain steadfast and patient; everything belongs to God and returns to him”.
  • “It should have been me” can be replaced with – “All I can do is be present in the moment of acceptance and healing; the decisioning belongs to a higher power, He knows who goes first and who follows; I should let myself believe that they are in a safe and better place”.
  • “It is their fault” can be replaced with – “blaming won’t help, it does not resolve the situation, all I can do is focus on what I can do in the present moment to support myself and family through this difficult period”.
  1. Practice self-care: Although it seems difficult, try restarting or maintaining your daily work and hobbies, routine brings back comfort and a sense of normalcy.

Furthermore, eating and sleeping well can aid in providing the energy to keep on going.

  1. Draw inspiration and courage from faith: Spirituality has been found to be a protective factor in managing grief. People who are connected to spiritual, religious and community practices during grief seem to heal more quickly than those who are not.

Shared community values, meaningful social interactions, structured prayers and spiritual beliefs give a sense of belonging.

It also provides solace by giving meaning to a loss and offering sustained hope. “Those who believe, and whose hearts find comfort in the remembrance of Allah. Aye! it is in the remembrance of Allah that hearts can find comfort” (Surah ar-Ra’ad, Ch.13: V.29).

You can also find a way to honour your loved one, for instance: you can create a community project that was close to their hearts, support a cause which they wanted, or offer a tribute or donation to a non-profit organisation. Helping others can help you rediscover yourself through grief.

  1. Join loss support groups: Therapist-led groups can help people who share a loss come together and discuss their thoughts and feelings. These groups provide non-judgemental options and ways to cope with your personal grief journey.
  2. Get all the support you need: Talk to a professional who focuses on prolonged grief. There are evidence-based strategies that can help with unhelpful thinking and belief patterns.

For friends and family members of a grieving person

Mindfulness practices that can offer meaningful support:

  1. Understand the grieving process and be fully present: Educate yourself in the psychological process related to grief. Give the griever your undivided attention by avoiding any type of distractions. Let them know that you are always available to listen to how they feel.
  2. Give space: Do not force them into healing quickly. Give them space to heal at their pace.
  3. Reach out: Do not let any types of fears of saying or doing wrong prevent you from reaching out to the griever.
  4. Listen with compassion and empathy: Avoid any type of judgemental statements or opinions that might not be suitable depending on the griever’s background or belief system.
  5. Acknowledge their feelings: Validating feelings can help connect deeply with the griever; this increases the receptiveness for future aid. Talk however and about whatever is best depending on the emotional capacity of the griever.
  6. Simplistic solutions: Avoid unsolicited or unwanted simplistic solutions like “you have to be strong”, “it happens to everyone in this world”, “get over it”, “you are overthinking or overreacting”, “you are being unreasonable” etc…

Do not jump to conclusions and downplay their feelings, as if the grief they are experiencing is not significant or important enough.

  1. Allow grief: If it’s a child, then avoid forcing the child to mourn like others. On the other hand, don’t tell a child to stop crying because it can upset others. Allow them into the grieving process by creating a safe environment through honest conversations.
  2. Offer practical support: Assist in funeral arrangements, take them to the place of interment, cook for them, run errands, take care of their children etc… in order to provide active presence. Continue such support over the long haul.
  3. Be mindful of grief triggers: Keeping in mind the sensitive dates like family milestones, anniversaries and holidays can assist in reaching out to them when it matters. This can bring a sense of belongingness and emotional strength to the griever.
  4.  Look out for signs of depression: Kindly encourage the griever to seek  help if you think they are struggling with daily functioning. You can also schedule an appointment and accompany them to the therapist’s office.
  5.  Seek professional help: For some people the grief around a loss slowly  starts to decrease over time and does not seem to negatively disrupt their daily functioning. If with time these feelings do not show signs of improvements, and it has been causing serious distress in the griever’s daily functioning capacity, then it is always better to get in touch with a therapist/psychologist to check for the presence of a condition called prolonged grief disorder (PGD) and depression.

By actively engaging in healing and processing of unresolved grief, you might be preventing serious physical and emotional health consequences in the future.

As Muslims, we are extremely fortunate that the Noble Prophetsa has provided us with so many examples of how to deal with grief, such as the prayer:

“O Allah! I seek refuge with You from worry and grief […]” (Sahih al-Bukhari, Kitab al-da’waat, Hadith 6369)

Rest assured, as we proceed through the loss, the emotionally difficult periods tend to become more manageable and less threatening. And with God’s help, we would see a light at the end of the tunnel and find a way to revive, repurpose and rebuild our lives using pain as an opportunity.

Answers to Everyday Issues – Part 96: Tabarruk, Satan, angels, Eid al-Adha rituals and reciting the names of Surahs, ta‘awwuz and basmalah

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Answers to Everyday Issues – Part 96: Tabarruk, Satan, angels, Eid al-Adha rituals and reciting the names of Surahs, ta‘awwuz and basmalah

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.

What is ‘tabarruk’? How are blessings understood to be transmitted and why isn’t it considered ‘shirk’?

Answers to Everyday Issues – Part 96: Tabarruk, Satan, angels, Eid al-Adha rituals and reciting the names of Surahs, ta‘awwuz and basmalah

Someone from Canada wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, mentioning various matters in the context of tabarruk [seeking blessings through sacred relics] and asked how tabarruk works and at what point it might fall into the category of shirk [associating partners with Allah].

In his letter dated 27 August 2023, Huzoor-e-Anwaraa provided the following guidance on this question:

“In the Arabic language, the meaning of barakah is the presence of divine goodness in a thing. Thus, the true source of blessing and goodness is the Being of God the Exalted. It is for this reason that when Allah the Exalted sends His Prophets and chosen ones into the world for the welfare of creation, He makes the person of these holy beings blessed and also creates the means for blessing in the items associated with them. Accordingly, in the Holy Quran, this subject of blessing has been elucidated in the mention of various Prophets. For instance, regarding the household of Prophet Abrahamas, it is stated:

قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَةُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَجِيدٌ

“‘They said, ‘Dost thou wonder at Allah’s decree? The mercy of Allah and His blessings are upon you, O people of the House. Surely, He is Praiseworthy, Glorious.’ (Surah Hud, Ch.11: V.74)

“Then, concerning Prophet Jesusas, it is stated:

وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ

“‘And He has made me blessed wheresoever I may be.’ (Surah Maryam, Ch.19: V.32)

“Then, regarding the Word revealed to our lord and master, the Most Holy Prophet Muhammad al-Mustafasa, i.e., the Glorious Quran, it is stated:

وَهَذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ

“‘And this is a Book which We have revealed, full of blessings.’ (Surah al-An‘am, Ch.6: V.9)]

“Similarly, in the ahadith, one finds an abundance of such incidents where Allah the Exalted granted healing to the sick through the blessing of the Holy Prophetsa. Accordingly, Hazrat Aishara narrates that when a person complained of some ailment, the Holy Prophetsa would mix some soil with his own saliva and (while applying it to the sick person) would pray: ‘With the soil of our earth and the saliva of some of us, may our sick be healed by the command of our Lord.’ (Sunan Abi Dawud, Kitab at-tib, Bab kayfa r-ruqa) During a military expedition, the shin of Hazrat Abdullah bin Atikra was broken; he presented himself before the Holy Prophetsa and the Holy Prophetsa prayed and passed his hand over it, whereupon the shin was healed as if it had never suffered any injury. (Sahih al-Bukhari, Kitab al-maghazi, Bab qatli abi rafi‘in…) On the occasion of the Battle of Khaybar, Hazrat Alira suffered from an eye ailment; the Holy Prophetsa applied his saliva to Hazrat Ali’sra eyes and prayed for him and his eyes became healthy as if they had never had any ailment. (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati khaybar)

“Likewise, on various occasions, through the blessing and prayer of the Holy Prophetsa, Allah the Exalted increased a meagre amount of something to such an extent that it fulfilled the needs of all those in want. Thus, on the occasion of the Battle of the Trench, at a meal invitation at the house of Hazrat Jabir bin Abdullahra, the Prophetsa prayer over one sa‘ of flour and the meat of a young goat increased these items so much that a thousand people ate to their fill from that small amount of food. (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati l-khandaqi wa hiya l-ahzab) On the occasion of the Battle of Khaybar, when provisions ran out, the Prophetsa prayed over a small amount of food items and Allah the Exalted bestowed such blessing in it that people filled their sacks with these items. While drawing people’s attention to this favour of God Almighty – that this was no personal excellence of his but rather the grace of Allah alone, which He had bestowed upon His servants through one of His Messengers – he stated: ‘I bear witness that there is no god but Allah and I am a Messenger of that very Allah.’ (Sahih al-Bukhari, Kitab al-jihad wa s-siyar, Bab hamli z-zadi fi l-ghazw)

“Furthermore, the Companions of the Messengersa of Allah used to derive blessings from the blessed personage of the Holy Prophetsa and from the items associated with him and they would also preserve these things as tabarruk. Accordingly, Hazrat Anasra relates that when the Holy Prophetsa shaved his head, Hazrat Abu Talhara was the first person to keep some of the Holy Prophet’ssa hair as tabarruk. (Sahih al-Bukhari, Kitab al-wudu’, Bab al-ma’i lladhi yughsalu bihi sha‘aru l-insan)

“The Promised Messiahas has also written in his various works about these spiritual graces received by the Prophets and saints from Allah the Exalted. Thus, at one place, he states:

“‘Because of his being completely lost in God, his tongue is the tongue of God at all times and his hand is the hand of God […] Similarly, their hands, their feet and their entire body are granted a blessing, as a result of which even the garment they wear becomes blessed. Oftentimes, their touching or placing a hand on someone causes the eradication of that person’s spiritual or physical maladies. Similarly, the Lord of Honour and Glory bestows a blessing upon the houses wherein they dwell. Such a house remains safe from calamities and the angels of God guard it. Similarly, a blessing and distinction is granted to their town or village. Likewise, even the dust upon which they tread receives a share of that blessing.’ (Haqiqatul-Wahi, Ruhani Khazain, Vol. 22, pp. 18-19)

“Therefore, in view of the aforementioned matters and also considering the glad tiding that Allah the Exalted granted to the Promised Messiahas that ‘بادشاہ تیرے کپڑوں سے برکت ڈھونڈیں گے’ [‘Kings shall seek blessings from your garments.’], and the fact that a ring of the Promised Messiahas was made with his revelation ‘اَلَیْسَ اللّٰہُ بِکَافٍ عَبْدَہٗ’ [Is not Allah sufficient for His servant?] in mind; for these reasons, it is my conviction that Allah the Exalted has surely placed blessings in this ring and his other items. Thus, when people ask for prayers and I sometimes give them something as tabarruk, or touch someone for the sake of blessing, I touch this ring of the Promised Messiahas to that person or that item while praying. And I do this when Allah the Exalted puts this thought in my heart or when someone insists very much that I do so. And many times, I also do this because the thought comes forcefully into my heart from Allah the Exalted that there is no harm in doing so. Moreover, I do not do this for everyone, but for those regarding whom Allah the Exalted puts the thought in my heart. So, my intention is not of any kind of shirk, nor should it be the intention of the one taking the tabarruk. To benefit from the grace [faiz] that Allah the Exalted has initiated among us in this age through the Promised Messiahas is, in reality, to benefit from the reward and favour of Allah the Exalted and to attain blessing. Yes, if the thought of any kind of shirk arises in someone’s heart, then that is wrong. May Allah the Exalted protect us from every kind of shirk. Amin.”

[…]

Is Satan (Shaytan) really a created being like humans and angels?

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Image: Library

Someone from Pakistan wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, asking whether Satan is actually a creation like humans and angels.

In his letter dated 30 August 2023, Huzoor-e-Anwaraa provided the following guidance on this matter:

“The Holy Quran has made various statements regarding the creation and natures of angels, humans and Satan. Concerning angels, it states that they do not possess the power to disobey the command of God Almighty and they carry out whatever command God Almighty gives them. (Surah at-Tahrim, Ch.66: V.7) Concerning humans, it states that their creation is from an extract of clay. (Surah al-Mu’minun, Ch.23: V.13) And Satan, while disobeying the command of Allah the Exalted and declaring himself superior to man, said, ‘Thou hast created me of fire while him hast Thou created of clay.’ (Surah al-A‘raf, Ch.7: V.13) Thus, all three are indeed the creation of Allah the Exalted, but they are three creations of distinct natures; neither are angels like humans, nor is Satan. Allah the Exalted placed the faculty of choice in man and left him free, such that if he follows the commandments of Allah the Exalted, he can attain a station in the nearness of Allah higher than all creation; but if he disobeys the commandments of Allah the Exalted, he will reach the station of ‘asfal as-safilin’ [the lowest of the low]. In connection with the choice to adopt the path of good or evil, Allah the Exalted also attached to man the inspirations of good in the form of angels and the suggestions of evil in the form of Satan. The Promised Messiahas, elucidating this subject, states:

“‘There are two attractors present for every human being; that is, those who pull. One is the attractor of good, which pulls him towards piety; the second is the attractor of evil, which pulls him towards vice. As is empirically observed and felt, oftentimes thoughts of vice fall into a person’s heart, and at that time, he is so inclined towards vice as if someone is pulling him towards evil. And then, sometimes thoughts of piety fall into his heart, and at that time, he is so inclined towards piety as if someone is pulling him towards good. And oftentimes, a person commits a vice and then becomes inclined towards piety and is extremely ashamed as to why he committed the evil deed. And sometimes it happens that a person verbally abuses and strikes someone and then becomes remorseful and says in his heart that ‘I did this deed very wrongly,’ and he treats him with some kindness or asks for forgiveness. So, both these types of faculties are found in every human being and the Islamic sharia has named the faculty of good the lammah or inspiration of the angel and has termed the faculty of evil […] the lammah or suggestion of Satan. The philosophers only acknowledge to this extent that these two faculties are certainly present in every human being; but God, Who reveals secrets from the Beyond of the Beyond [wara’ al-wara’] and gives news of profound and hidden matters, He has declared these two faculties to be created beings. The one who casts the inspiration [ilqa’] of good, He has named the Angel and the Holy Spirit; and the one who whispers the suggestion of evil, He has declared to be Satan and Iblis.’ (Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, pp. 293-294)”

Cutting hair & clipping nails before qurbani and udhiyah: Does this include underarm and other private body hair and is there any kaffarah or expiation if one fails to remove them?

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Image: mostafa_meraji/Pixabay

Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, asking whether the instruction for one who intends to offer a sacrifice not to cut their hair and nails after the sighting of the moon of Dhul-Hijjah includes only the beard and the hair of the head, or whether it also includes the hair of the armpits and the pubic hair. Also, if a person cuts their hair, is there any expiation [kaffarah] for this mistake? Similarly, in extraordinary circumstances, can this sacrifice of Eid be performed even after three days and will the person offering the sacrifice decide this themselves, or is it necessary to obtain permission from Huzoor-e-Anwaraa?

In his letter dated 31 August 2023, Huzoor-e-Anwaraa provided the following instructions on this matter:

“For one who intends to offer a sacrifice, not cutting hair, etc., after the sighting of the moon of Dhul-Hijjah until the sacrifice is performed is not obligatory, but rather a commendable or mustahabb act. Therefore, if a person who intends to offer a sacrifice cuts their hair or nails, etc., it does not affect their sacrifice.

“However, if someone wishes to act upon this commendable matter for the sake of attaining reward, then in that case, they should abstain from cutting every kind of hair. This is because in one hadith, the Holy Prophetsa, in the context of sacrifice, has included the moustache and pubic hair along with the hair of the head and the nails. (Sunan Abi Dawud, Kitab ad-dahaya, Bab ma ja’a fi ijabi l-adahi)”

Can the Eid al-Adha sacrifice be performed after the third day of Eid?

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Image: Anil Sharma/Pexels

“In normal circumstances, the sacrifice should be performed within three days. However, if there is a compelling reason, the sacrifice can be performed throughout the entire month of Dhul-Hijjah. Accordingly, Hazrat Musleh-e-Maudra states:

“‘Sacrifice can be performed today, tomorrow and the day after tomorrow; but if there is a journey or some other difficulty, then it is the view of Hazrat Sahib [the Promised Messiahas] and also of some other elders that sacrifice can be performed throughout this entire month.’ (Al Fazl, Qadian Dar-ul-Aman, No. 13, Vol. 10, 17 August 1922)

“As for the rest, if a directive concerns the entire Jamaat and includes administrative matters, then its permission will be formally sought from the Khalifa at that time. However, if a compelling situation arises for someone individually, then they should decide this themselves, looking at their own situation and any compelling circumstances.”

Should one say the Surah name out loud while reciting the Holy Quran?

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Image: fendt1/Pixabay

Someone from Syria wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, asking whether one should recite the name of the Surah aloud during recitation, or repeat it in one’s heart, or if casting a glance at it is sufficient. Also, when starting recitation from the middle of a Surah, should both ta‘awwuz and tasmiyah [i.e., the basmalah] be recited, or should the basmalah not be recited in such a case? Similarly, in audible [jahri] prayers, can Ta‘awwuz also be recited aloud before Al-Fatihah?

In his letter dated 1 September 2023, Huzoor-e-Anwaraa provided the following guidance on this matter:

“Reciting the name of the Surah, repeating it in the heart, or looking at it during recitation is neither a matter of sharia nor is it necessary. We do not find any such instruction in the Holy Quran or the Prophetic traditions.”

If one starts reciting from the middle of a Surah, should they say taʿawwudh and basmalah or only taʿawwudh?

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Image: Imenbonoise/Pixabay

“Whether the recitation of the Holy Quran is done from the middle of a Surah or from the beginning of a Surah, reciting ta‘awwuz before it is mandatory, because the command of the Holy Quran is:

فَإِذَا قَرَأْتَ الْقُرْآَنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

“‘And when thou recitest the Qur’an, seek refuge with Allah from Satan the rejected.’ (Surah an-Nahl, Ch.16: V.99)

“However, reciting the basmalah is not necessary when starting recitation from the middle of a Surah. Nevertheless, there is a saying of the Holy Prophetsa that any important work begun without the basmalah is devoid of blessing. (Tafsir ar-Razi, Surah al-Fatihah, under the verse, ‘Sirata lladhina an‘amta ‘alayhim…’) Therefore, if the basmalah is also recited in compliance with this saying of the Holy Prophetsa after reciting ta‘awwuz in accordance with the Quranic command before the recitation of the Holy Quran, then this act is a source of blessing and reward. Similarly, if recitation is started from the beginning of a Surah, since the basmalah is a part of every Surah, the basmalah will also be recited after ta‘awwuz at the beginning of the Surah.”

In audible (jahri) prayers (Fajr, Maghrib and Isha), should the taʿawwudh be recited out loud before Surah al-Fatihah?

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Image: Dibakar Roy/Pexels

“As for prayers in which the recitation is audible, it is not necessary to recite ta‘awwuz and tasmiyah aloud before Surah al-Fatihah; rather, it is proven from the continuous sunnah [sunnat-e-mutawatirah] of the Holy Prophetsa that he used to recite them silently. Accordingly, it is narrated from Hazrat Anasra that whenever the Messengersa of Allah, Hazrat Abu Bakrra and Hazrat Umarra started the prayer, they would start with ‘اَلۡحَمۡدُ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ’. (Sahih al-Bukhari, Kitab al-adhan, Bab ma yaqulu ba‘da t-takbir)”

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

You cannot climb to the top in a single leap: Khuddam from MKA USA’s Maryland Region meet Huzoor

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You cannot climb to the top in a single leap: Khuddam from MKA USA’s Maryland Region meet Huzoor

Islamabad, Tilford, 17 November 2025: A delegation of khuddam from the Maryland Region of Majlis Khuddam-ul-Ahmadiyya USA had the blessed opportunity of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa.

The meeting commenced as Huzooraa graced the hall with his presence and extended his salaam. Following this, each of the khuddam had the opportunity to introduce himself. After the introductions, the khuddam were graciously granted permission to ask questions for their guidance on navigating modern life while maintaining their faith.

Patience, spirituality and the ladder of success

A khadim asked how Ahmadi youth, surrounded by worldly interests and physical attractions in an age of instant gratification, can make patience, humility and steadfastness a part of their lives to stay on the straight path.

Huzooraa drew an analogy with the khuddam’s academic journey. He pointed out that to obtain a degree, one must study for many years, progressing step by step from primary school. One cannot simply demand to graduate in the first year. Similarly, spirituality is a ladder that must be climbed rung by rung. Attempting to jump straight to the top, expecting to become a saint or waliullah after a few prayers, will only lead to a fall.

Huzooraa reminded them of the Quranic command to strive hard in the way of Allah. Just as we strive for worldly success, we must strive for spiritual progress. (Surah al-Ma’idah, Ch.5: V.36) A relationship with Allah is not forged in a day; it requires a spiritual jihad. This begins with fulfilling the basic purpose of our creation: worship.

Huzooraa asked, “So, what does Allah desire from us? Worship Allah. Do all of you pray five times a day? Do you pray with concentration? Huzooraa then narrated an incident from the life of the Holy Prophetsa where a Companion entered the mosque, prayed quickly and came to sit down. The Holy Prophetsa told him to go back and pray again because he had not prayed correctly. This happened three or four times until the Companion admitted he did not know how to pray better. The Holy Prophetsa then taught him that prayer must be offered with patience, calmness and a deep awareness of Allah’s presence. (Sahih al-Bukhari, Kitab al-adhan, Hadith 793) Huzooraa advised the khuddam to judge their own prayers against this standard.

Huzooraa said, “After that, one should offer voluntary prayers. Then, remember Allah. Furthermore, there are many commandments in the Holy Quran. Follow them. There are quite a number of commandments. Some say there are 500, 700, or 1200. Look at them. Are we fulfilling the rights of the people or not? Are we fulfilling the rights of Allah or not? So, when all of these things are fulfilled, then one can progress to new heights and then you develop a relationship with Allah.”

True spiritual progress comes from fulfilling the rights of Allah and the rights of His creation. Until these basics are met, one is still a “primary school student” in spirituality. Just as a student must wait years to earn a PhD, a believer must show patience and perseverance in religion. Huzooraa concluded by reminding them that Allah promises to listen to those who first listen to Him and strive in His path. (Surah al-Baqarah, Ch.2: V.187; Surah al-Ma’idah, Ch.5: V.36)

Does the soul have consciousness after death?

A khadim asked if the soul of a deceased person retains consciousness and if it is aware of what happens to their loved ones.

Huzooraa first enquired if the khadim had read The Philosophy of the Teachings of Islam. Upon hearing that he had not, Huzooraa strongly advised him to read it carefully, as it contains the detailed answer. Huzooraa explained that after death, the soul separates from the physical body and is granted a new spiritual body by Allah, suited to the spiritual realm. This is why the Quran speaks of the dwellers of Hell being burned and given new skins; it refers to this spiritual body capable of experiencing the consequences of its actions. (Surah an-Nisa’, Ch.4: V.57) Similarly, those in Heaven will enjoy rewards in their spiritual bodies.

Regarding awareness of the living, Huzooraa explained that Allah informs the deceased of the prayers offered for them by their loved ones. These prayers elevate the status of the deceased in Paradise and Allah informs them that this elevation is due to the prayers of their relatives. This is why the Hadith instructs us to pray for the deceased. (Sunan Abi Dawud, Kitab al-jana’iz, Hadith 3221)

As for being aware of worldly events, it is entirely up to Allah’s will. He may inform a soul if their loved ones are not doing good deeds, which causes them spiritual pain. Sometimes, the deceased appear in dreams to the living, warning them against wrong actions. This communication is part of the system Allah has established, not a physical return to this world.

Developing a habit of reading Jamaat literature

A khadim asked how one can inculcate the habit of reading the books of the Promised Messiahas and his Khulafa?

Huzooraa advised that the first habit to develop is reading the Holy Quran with its translation and commentary. Reading the Quran naturally leads to questions and to understand these, one turns to the writings of the Promised Messiahas and the Khulafa.

Huzooraa highlighted the ease provided by modern technology, such as the Al Islam website and app, where one can click on a verse and immediately access commentaries from the Promised Messiahas and the Khulafa. This study naturally sparks an interest in reading the full books. For those who find it difficult to read entire books initially, Huzooraa recommended compilations like The Essence of Islam (in English) or Hazrat Mirza Ghulam Ahmad Qadianias Apni Tahrirun Ki Ru Se (in Urdu), which organise excerpts by topic. By reading on topics of interest, one is drawn to the original books. 

Huzooraa remarked that just as they find time for novels on their tablets or phones, they should dedicate time to these spiritual treasures.

Navigating misinformation in the age of AI

With the rise of AI and the internet, a khadim asked how one can protect oneself from misinformation.

Huzooraa stated that Allah has gifted humans with intellect to distinguish right from wrong. He referenced the Quranic account of Adamas and Satan. Satan vowed to incite humans using cunning methods – analogous to the attractions and misinformation of the modern age. Adamas was warned, yet he forgot and made a mistake. The lesson is that while we live in this world, we have choices.

Huzooraa acknowledged the benefits of AI, such as translation and access to information, but stressed the need to use one’s God-given intellect. We must evaluate information: is it beneficial? Is it moral? Just as we use encyclopaedias or Wikipedia but verify the facts, we must use judgement with AI. Allah has provided us with knowledge and reason; by using them correctly, we can navigate these challenges and draw closer to Him.

Trial or punishment?

A khadim asked how one can differentiate between a hardship that is a trial from Allah and one that is a punishment.

Huzooraa explained that hardships are a natural part of human life; illness and pain affect everyone. He narrated an incident where a Companion found the Holy Prophetsa suffering from a high fever. The Holy Prophetsa explained that he experiences pain more intensely than others but is given the strength to endure it and remains constantly grateful to Allah. (Sahih al-Bukhari, Kitab al-marda, Hadith 5667)

Huzooraa guided that a believer should always be grateful and recite اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ (Surely, to Allah we belong and to Him shall we return) during difficulties. If a person is righteous, prays, gives charity and fulfils rights, yet faces prolonged hardship, it is a trial from Allah intended to elevate their status or answer their prayers more fully. The Promised Messiahas explained that sometimes the acceptance of prayer is delayed to allow the supplicant to pray more and achieve a higher station. (Malfuzat, Vol. 2, 2003, p. 149)

However, if a person is engrossed in sin, neglects prayers and violates the rights of others, then hardship is likely a punishment. Sometimes, Allah punishes a person in this world to cleanse them of sins, so they face no punishment in the Hereafter. The key response in every situation is gratitude, prayer and istighfar.

Huzooraa said:

“For this reason, be grateful to Allah the Almighty in every state, beg of Him and pray that your trial does not increase. This is the prayer taught by Allah the Exalted and you should frequently recite it, saying, ‘Do not put me in a trial so protracted that I am unable to endure it,’ or, ‘Do not put me through a trial that people before me were not put through.’ […] The last verse of the Surah I recited during the Fajr prayer this morning is also a prayer for seeking forgiveness from Allah the Almighty. ‘Do not hold us to account, do not prolong our trial and show us mercy.’ This is the prayer we recite, right? 

“I repeatedly recite such verses and chapters so that people remember them. If you remember them, you will also uncover the message therein. Then, you will pass through your trials easily. Okay? And do not become overwhelmed with small,  insignificant matters and consider them to be great trials. As a human living in this world, you will encounter small difficulties and you must endure them.”

Remaining hopeful amidst global suffering

A khadim asked how to maintain hope and trust in Allah when seeing pain and suffering everywhere.

Huzooraa reiterated that suffering is a universal human experience, affecting atheists and believers alike. The difference is that a believer has the refuge of prayer and trust in Allah. A believer knows that their patience and prayers will be rewarded, either in this world or the Hereafter.

Huzooraa shared a story of a saint who prayed for the resolution of a problem for 30 years. A follower, hearing Allah reject the prayer, asked why he persisted. The saint replied that he had nowhere else to go and had absolute faith in Allah. Immediately, Allah revealed that He had accepted all the prayers offered over those 30 years. This, Huzooraa said, is the level of trust required: knowing there is no other door to knock on but Allah’s.

Steadfastness in a secular society

A khadim asked how an Ahmadi can remain steadfast when facing opposition and isolation for upholding Islamic morals in a secular society.

Huzooraa identified the societal pressures: the push to drink, date, or act immorally. The protection against this is istighfar, the remembrance of Allah and the constant awareness that Allah is watching. Huzooraa said, “Recite Lahawl, recite istighfar and remember Allah. Always consider the fact that Allah the Almighty is watching over you; He is observing every action and deed of yours. Knowing that He is watching, then a person avoids any wrongdoing.”

Huzooraa used the analogy of CCTV cameras: people fear committing crimes where cameras are present, yet they forget that Allah’s “cameras” see everything, even in the dark.

If one maintains this taqwa or the fear of Allah, societal pressures lose their power. Huzooraa reminded them of Satan’s vow to incite people through various evils. To counter this, one must keep good company and avoid vain things or laghw. True good morals begin with the worship of Allah, which then leads to fulfilling the rights of His creation.

Huzooraa said, “Allah the Exalted has instructed us to recite istighfar and as a result, He will protect you against committing future sins and He will forgive the sins of the past.”

Overcoming feelings of unworthiness

A khadim confessed that he sometimes feels unworthy of offering Salat or reading the Quran due to his sins.

Huzooraa gently corrected this line of thinking. He explained that no one can claim to be “worthy” of worshipping Allah by their own merit. The Holy Quran is the Word of God and reading it is the very cure for sins. If one has a headache, one takes medicine; one does not refuse it because one is in pain. Similarly, if one feels sinful, the remedy is to turn to Allah.

The feeling of unworthiness stems from a fear of Allah, which is good, but it should lead to prayer for purification, not despair. Worship and the remembrance of Allah are what purify a person. Huzooraa said, “When you develop the fear of Allah in your heart, it means you will then pray to Allah the Almighty to cleanse you and purify you. The method which Allah has taught for this is for you to worship Allah and remember Him. The remembrance of Allah purifies one from evil thoughts and deeds. When you do not carry out the virtuous acts, then how will you become purified?”

Huzooraa gave the example of a difficult subject like mathematics: a student does not give up because it is hard; they seek a teacher’s help and strive to learn. Similarly, one must strive and undertake jihad to understand and read the Quran. The specific remedy for feelings of sinfulness is abundant istighfar. Huzooraa encouraged the khadim to strive, pray and study the Quran’s meanings to effect self-reformation, rather than letting Satan deceive him into abandoning the very means of his salvation.

The mulaqat concluded with the khuddam having the honour of a group photograph with Huzooraa and each attendee was graciously gifted a pen.

(Summary prepared by Al Hakam)

The recent campaign to declare Ahmadis ‘Non-Muslim’ in Bangladesh

Al Hakam Weekly
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The recent campaign to declare Ahmadis ‘Non-Muslim’ in Bangladesh
Shahood Asif, Lecturer Jamia Ahmadiyya International, Ghana
The recent campaign to declare Ahmadis ‘Non-Muslim’ in Bangladesh

Divine opposition to the righteous has always served as a testament to their truth. The Holy Quran declares:

“Thus did We make for every Prophet an enemy from among the sinners.” (Surah al-Furqan, Ch.25: V.32)

It further reminds believers that faith is not without trial:

“Do men think that they will be left alone because they say, ‘We believe,’ and that they will not be tested?” (Surah al-‘Ankabut, Ch.29: V.3)

Like other divine communities, the Ahmadiyya Muslim Jamaat’s 136-year history is filled with trials and tribulations. Yet, as time has passed, the signs of Divine support and favour have become ever clearer and more radiant.

Across the world, the seeds of this Jamaat are taking root and, by the grace of God, flourishing into strong and steadfast trees. Despite the relentless conspiracies and schemes of its opponents, Divine help continues to accompany the community at every turn.

At the same time, those whose hearts are filled with malice and envy have expanded their circles of hostility. This opposition has not reached the intensity and legal nature as is prevalent in Pakistan, but it is inching closer towards it.

Brief history of Ahmadiyyat in Bangladesh

Bangladesh is a fortunate land whose many inhabitants had the honour of pledging allegiance to Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Imam Mahdi. Some even had the blessed opportunity to visit Qadian.

At the time of his claim, Bengal was part of India and under British rule. Because of the efforts of the early companions, many people accepted Ahmadiyyat. By the time of Hazrat Khalifatul Masih Ira, the number of Ahmadis in Bangladesh had reached in the hundreds. In 1913 the first Ahmadiyya mosque was constructed at Brahmanbaria.

Since this area had a Muslim majority, opposition to Ahmadiyyat took various forms from the beginning. After the creation of Pakistan, West Bengal became part of Pakistan, and eventually, in 1971, Bangladesh emerged as an independent country. Today, the number of Ahmadis in Bangladesh has reached into the many thousands, alhamdulillah.

Opposition to the Ahmadiyya Muslim Jamaat

There are three major political parties in Bangladesh:

1. The Awami League

2 The Bangladesh Nationalist Party (BNP)

3. Jamaat-e-Islami

In addition, there are several other political and hardline religious parties.

In 2009, the Awami League formed the government following elections and Sheikh Hasina Wajid became Prime Minister. After 15 consecutive years in power, in August 2024 Sheikh Hasina Wajid had to step down amid public protests. Since then, a caretaker government led by Mohammad Yunus has been in place.

Jamaat-e-Islami is the third-largest political party in Bangladesh and is at the forefront of opposition to Ahmadiyyat. It was founded by Maulana Maududi in 1941 in Lahore.

After the creation of Pakistan, Jamaat-e-Islami established a branch in East Pakistan (now Bangladesh). During the 1971 war, Jamaat-e-Islami took a position in favour of Pakistan’s unity and aided the Pakistani military.

After Bangladesh’s independence, Jamaat-e-Islami was declared “traitorous” and was banned. Later, following the assassination of Sheikh Mujibur Rahman and the advent of military rule, restrictions on political parties were lifted.

Thus, from 1979 the group reorganised and began participating in Bangladesh’s politics. In 2004, it had the opportunity to form an allied government with the Bangladesh Nationalist Party.

Because of historical reasons, the Awami League and Sheikh Hasina are staunch opponents of Jamaat-e-Islami. When Sheikh Hasina returned to power in 2009, investigations into alleged war crimes of 1971 were restarted. Leaders of Jamaat-e-Islami faced trials; some were sentenced to death or life imprisonment, and executions of a few leaders were carried out.

In 2013, the Supreme Court cancelled Jamaat-e-Islami’s registration. However, in June 2025 the Supreme Court’s Appellate Division ordered that the party’s registration be restored and directed the Election Commission to re-register the party.

That decision reopened the path for the group’s return to electoral politics. Its student wing, Islami Chhatra Shibir, remains active among youth.

Besides Jamaat-e-Islami, the leading organisations vehemently opposed to Ahmadiyyat in Bangladesh are as follows:

  1. International Majlis Tahaffuz Khatm-e-Nubuwwat (Bangladesh): They have long demanded that Ahmadis be declared non-Muslims. They are allied with other religious organisations.
  2. Khatm-e-Nubuwwat Center (Bangladesh): This organisation works in the name of protecting the belief in finality of Prophethood and calls itself a body campaigning against the “Qadiani fitna [chaos].” They mention this “Qadiani fitna” on their website and organise specific programs.
  3. Khatm-e-Nubuwwat Andolon Bangladesh (KNAB): This is a subsidiary branch of the International Majlis Tahaffuz Khatm-e-Nubuwwat and has been found involved in attacks on Ahmadi mosques and homes.
  4. Hefazat-e-Islam (Protection of Islam Movement): This organisation has also recently been involved in attacks against the Ahmadiyya Community and other minorities.

Campaigns and violent actions against the Ahmadiyya Jamaat

Bangladesh is a Muslim-majority country. Organisations like Jamaat-e-Islami and other hardline Muslim groups find sympathies among simple-minded Muslims by invoking the slogan of Khatm-e-Nubuwwat.

From time to time, extremist clerics have incited violence against Ahmadis by spreading slander, accusations of disbelief and by calling for aggression. Several Ahmadi mosques, meeting halls and homes have been attacked. Details of some recent incidents are as follows.

• On 7 April 2025, during a rally expressing solidarity with the Palestinians, demonstrators identified and demolished an Ahmadi mosque in Bahadurpur.

• In August 2024, during nationwide unrest against the government, Ahmadi mosques and Ahmadi homes in various parts of the country were targeted. Four mosques and one prayer center were attacked, vandalised, and set on fire; in some places, the Imam’s quarters were also torched.

Overall, attacks occurred at five locations: 1) Ahmadnagar Jamaat – mosque, Jamia Ahmadiyya Bangladesh, a meeting hall, and over 80 homes were set ablaze; 2) Rangtia Jamaat – mosque, the Imam’s quarters, and eleven homes were burned and looted; 3) Bam Nail, a circle of Rajshahi Jamaat – mosque vandalised and looted; 4) Charaikhola Jamaat – mosque burned; 5) Taraganj Jamaat – prayer center and Imam quarters burned and an Ahmadi was injured, due to which he eventually attained martyrdom. (Daily Al Fazl International, 26 November 2024, p. 1)

• In 2023, an attack took place during the Jalsa Salana in Ahmadnagar in the northern district of Panchagarh. More than 200 houses were burnt to the ground, and an Ahmadi was martyred.

• On 12 February 2019, rioters attacked the central mosque in Ahmadnagar and Ahmadi homes: seven Ahmadi homes and four shops were looted and set on fire, while 19 houses were vandalised. More than 21 people were injured in the incident. That same year, attackers assaulted an Ahmadi center in the town of Netrokona.

• In 2005, when Jamaat-e-Islami was part of a coalition government, anti-Ahmadi riots resulted in attacks on several mosques. In two significant incidents: in Joyti Diriya Nagar, Satkhira district, an Ahmadi mosque was attacked and homes looted; and in Brahmanbaria, an Ahmadi mosque was attacked during Friday prayers, leaving eleven Ahmadis seriously injured.

• During the same government in 2004, a complete ban was imposed on Ahmadi publications (books, literature & magazines), which the High Court suspended in December 2004. (ibid.)

Recent campaign to declare Ahmadis non-Muslim

For a long time clerics have sought to amend the constitution in the manner of Pakistan to declare the Ahmadiyya Jamaat non-Muslim. Jamaat-e-Islami leads this effort.

From 2001 to 2006, the group was a partner in the government. In 2005 clerics demanded that the government officially declare Ahmadis non-Muslim and threatened action if it did not. That year, many processions and rallies were held against the Jamaat and Ahmadi mosques and homes were attacked, as evidenced above.

Before the recent political change, Sheikh Hasina Wajid’s party was in power and was relatively moderate. Additionally, because of her strong opposition to Jamaat-e-Islami, clerics were not freely permitted to incite unrest.

However, after the change of government in August 2024 the situation changed drastically. The influence of Jamaat-e-Islami and other religious organisations has been increasing.

One clear example is the results of university student elections in Bangladesh in September 2025. According to the student union election results at Dhaka University and Jahangirnagar University, the student wing of Jamaat-e-Islami won an overwhelming majority. Analysts say these results could influence the general elections scheduled for the following year.

At the same time, echoes of constitutional amendments are being heard in Bangladesh. Seizing these opportunities, opposing clerics have announced a movement demanding that Ahmadis be declared non-Muslims at the state level in the manner of Pakistan.

In March 2023, Jamaat-e-Islami’s deputy secretary-general said in a statement: “Bangladesh is a Muslim-majority country where 90 percent of people are Muslim. In this country the Qadiani (Ahmadi) group is engaging in careless activities against Islam. People who love Islam will not accept them. The government’s role in this matter is questionable.”

In the same statement he demanded that the government officially declare Ahmadis non-Muslim. (ibid.)

After the change in government, Jamaat-e-Islami has repeatedly reiterated this demand in its statements. Interim leader Mohammad Yunus met with several Jamaat-e-Islami leaders on 31 August 2025 to discuss potential constitutional changes and the upcoming elections.

The International Majlis Tahaffuz Khatm-e-Nubuwwat (Bangladesh) announced at a rally held in September that a large demonstration would be held in Dhaka on 15 November 2025 demanding that Ahmadis be declared “non-Muslim.” The announcement stated: “The Qadiani community is destroying the faith and belief of Muslims in our country. Scholars and believers have long demanded that they be declared non-Muslim at the state level.”

Clerics from other countries,  India, Pakistan, and the Arab world are also being invited for this gathering. Numerous rallies, meetings, and advertisements are being organised for this event.

The July 2025 report published by the United States Commission on International Religious Freedom referred to the hardline group Hefazat-e-Islam and reported that it has presented thirteen demands regarding Ahmadis, including that they be declared non-Muslim and that action be taken against them under blasphemy laws.

Recently, India’s well-known newspaper Hind Samachar also wrote about attacks on Ahmadis and Hindus in Bangladesh, stating:

“Since Mohammad Yunus came to power in August 2024, attacks on Hindus and Ahmadi Muslims in Bangladesh have consistently increased. Extremists have been given free rein, and the government sits silently.

“The assaults on religious minorities have reached the point of open threats. Renowned Bangladeshi cleric Mufti Inayatullah Abbasi recently said publicly: wherever you find a Qadiani (Ahmadi), kill them. He said that if the government does not declare Ahmadis non-Muslim, then through occupation of parliament – not just through the streets – this law would be enacted.

“According to India Today, clerics from Darul Uloom Deoband, Pakistani Maulanas, and several extremist Bangladeshi leaders will participate in the November 15 rally. They will pressure the Yunus government to excommunicate Ahmadi Muslims from Islam. This movement, under the guise of ‘protecting religion,’ is an attempt to spread hatred, much like in Pakistan.”

All the statements, events, and trends outlined above clearly point to the fact that the principles of religious tolerance and freedom of thought in Bangladesh are increasingly at risk.

It appears the country is gradually moving along the same trajectory Pakistan took in 1974 when the Ahmadiyya Jamaat was declared non-Muslim. After that decision, there was an increase in social division, religious extremism, and state weakness.

The tendencies now emerging in Bangladesh, organised hatred campaigns against the Ahmadiyya Jamaat, religious edicts, processions and official silence  suggest that history may be on the dangerous brink of repeating itself.

This situation is a stern test for the government, political leadership and state institutions. They are obliged to act with wisdom, foresight and broad-mindedness to curb the influence of religious groups and extremist elements determined to destroy social peace in the name of religion.

If the state chooses to bow to them for expediency or political gain, it will not only be a flagrant violation of human rights and religious freedom but also seriously tarnish Bangladesh’s international reputation.

What is needed now is for the government to demonstrate the rule of law, respect for civil liberties, and the principles of communal harmony in practice. If Bangladesh truly aspires to be a democratic and moderate state, it must free itself of these religious extremist elements who wish to confine the country within circles of hatred, violence, and narrow-mindedness. Otherwise future generations will be crushed under the burden of the same prejudice and division whose cost many countries in the region are paying today.

Prayers for the Ahmadiyya Jamaat

The Ahmadiyya Jamaat’s claim and its firm conviction are that there is one God who hears our prayers and supplications. Hazrat Khalifatul Masih Vaa urged the Jamaat on numerous occasions to pray for the Ahmadis in Bangladesh. In a recent Friday sermon on 31 October 2025, Huzooraa said:

“Pray for the Ahmadis of Bangladesh as well. There the opponents seem to have great ill intentions. May God protect every Ahmadi there.” (Daily Al Fazl International, 31 October 2025, p. 2)

Earlier, on 4 October 2024, during his Friday sermon, Huzooraa had similarly launched a call for prayers for the situation of Ahmadis in Bangladesh.

Huzooraa again mentioned the need for prayers for the Ahmadis in Bangladesh and Pakistan during his Friday sermon on 14 November 2025.

Therefore, Ahmadis across the world should humbly fall before God in heartfelt prayers, especially for those facing hardship and persecution. With sincere and tearful supplication, they must call upon their Lord. The time is not far when God will send His angels to assist us, and every storm of hostility and persecution will be completely swept away. The Promised Messiahas said:

“These people should remember that their hostility cannot hurt Islam. They will perish like insects, but the light of Islam will grow with every passing day. God has wished that the radiance of Islam should spread throughout the world. The blessings of Islam cannot be contained by the prating of these ill-intentioned priests. Allah has addressed me in these clear words:

اَنَا الْفَتَّاحُ اَفْتَحُ لَکَ۔تَرٰی نَصْرًا عَجِیْبًا وَ یَخِرُّوْنَ عَلَی الْمَسَاجِدِ۔رَبَّنَا اغْفِرْلَنَا اِنَّا کُنَّا خَاطِئِیْنَ۔جَلَابِیْبُ الصِّدْقِ۔فَاسْتَقِمْ کَمَآ اُمِرْتَ۔اَلْخَوَارِقُ تَحْتَ مُنْتَہٰی صِدْقِ الْاَقْدَامِ۔کُنْ لِلّٰہِ جَمِیْعًا وَ مَعَ اللّٰہِ جَمِیْعًا۔عَسٰی اَنْ یَّبْعَثَکَ رَبُّکَ مَقَامًا مَّحْمُوْدًا۔

“Meaning that, ‘I am the One Who grants victory – I shall give you victory. A wondrous aid will you behold. The disbelievers, i.e., those of them in whose fate lies guidance, will fall in prostration saying, ‘Forgive us our sins, we were in error.’

“These are the manifestations of truth that will be seen. So be steadfast, as you have been told. Miracles are shown at the height of steadfastness. Be you all for God and with God. God shall exalt you to a station where you will be praised.

“In another revelation, with a few repetitions and some variation of words, God said, ‘I shall grant you honour and shall multiply you. I shall invest your relics with blessings, such that kings shall seek blessings from your garments.’ Now, O Maulawis, O people of mean nature, try if you can and avert these Divine tidings. Employ every deceit and spare no stratagem, then see if it is God’s hand that prevails or yours.’

وَالسَّلَامُ عَلٰی مَنِ اتَّبَعَ الْھُدٰی

“The warner and well-wisher,

“Mirza Ghulam Ahmad of Qadian.” (Heavenly Decree [Aasmani Faislah], 2006 pp. 59-60)

Introducing Surah al-A‘la: Why the Holy Prophet chose this chapter for Friday prayers and what it means for you

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Introducing Surah al-A‘la: Why the Holy Prophet chose this chapter for Friday prayers and what it means for you
Jalees Ahmad, Al Hakam
Introducing Surah al-A‘la: Why the Holy Prophetsa chose this chapter for Friday prayers and what it means for you

Imagine summarising the essence of life, how to achieve true success, who fails and why, the signs of Allah’s creation and guidance, the purpose and method of tasbeeh, and profound spiritual lessons, all in just 2–3 minutes. That’s exactly what Surah al-A‘la does. Perhaps this is why the Holy Prophetsa encouraged us to recite and reflect upon it every Friday, so its timeless guidance remains fresh in our hearts.

Surah al-A‘la, Chapter 87, is a notable chapter of the Holy Quran. It is reported that once Hazrat Muazra led a prayer and recited Surah al-Baqarah, when someone complained to the Holy Prophetsa, stating that the prayer was too long. The Holy Prophetsa turned to Muazra and asked why he had done so and said, “You are putting the people to trial.” He then advised that if someone leads the prayer, they should select shorter chapters, giving Surah al-A‘la as an example, among others. (Sahih al-Bukhari, Kitab al-Azan, Hadith 701; Sahih Muslim, Kitab al-Salat, Hadith 465a)

The Holy Prophet’ssa love for this chapter is evident, as he would frequently recite it during Friday prayers and Eid prayers. This shows that he wanted this chapter to be listened to and reflected upon regularly, especially in gatherings, since its message carries profound lessons for every believer.

The theme of this Surah of the Holy Quran, in straightforward terms, is basically a glorification of Allah. A glorification in His perfection, creation, and guidance. The message we receive is the essence of purifying yourself, remembering Allah, and preferring the eternal over the temporary.  The promise is the reward for those who walk in the path of righteousness. And the warning is that the unmindful, wretched and arrogant will face regret. 

To truly begin to know the importance of this chapter, it is enough to grasp its underlying message and the spiritual resonance it evokes within us. Even if a person does not know Arabic, one of the first things, upon hearing this chapter, Surah al-A‘la, one notices is its beautiful rhythm.

What it means to glorify the Most High

The first verse commands us to praise and glorify Allah’s name, i.e., to distance Allah from all impure things, and then goes on to remind us why we must do so. At first glance, after the command of glorifying Allah who designs and guides, we realise that here, the cycle of life, from blossoming to decay, serves as a sign of Allah’s perfection and power and a reminder of His divine order:

“Glorify the name of thy Lord, the Most High, Who creates and perfects, and Who designs and guides, and Who brings forth the pasturage, then turns it black, rotten rubbish.” (Surah al-A‘la, Ch.87: V.2-6)

The first words of this Surah are سَبِّحِ, meaning “Glorify”. The surah begins with the image of tasbeeh (glorifying Allah). In Arabic, tasbeeh comes from the root s-b-h, which carries the meaning of moving swiftly or gliding freely, and by extension, keeping something distant. In this context, it signifies distancing Allah from any imperfection or deficiency. Think of it this way: as you glide through the water, your hands stretch forward, distancing the water behind you as you pull yourself ahead.

“Noun تسبیح would mean, declaring God to be far removed from every imperfection, defect and impurity, or betaking oneself quickly to God’s service and to be prompt in obeying Him.” (See Five Volume Commentary, Ch.57: V.2)

As Muslims, we know that tasbeeh is not merely verbal; it involves the mind, heart, and tongue. If even one of these three is not engaged, it becomes meaningless. For example, we use our minds to reflect on Allah’s perfection, our hearts are filled with awe and comfort in His remembrance, and our tongues are moist with verbal praise and the declaration of His greatness.

Allah commands us to glorify His name, in Arabic اسۡمَ (ism), to highlight the personal connection between the believer and the Creator. The word Rabb signifies the One who nourishes and the One who sustains, stressing and ultimately reminding us of His role as Creator and Provider. Further, as Allah states: رَبِّکَ Rabika, meaning “your Lord”. This implies a personal responsibility for every individual Muslim to acknowledge and praise Him.

The attribute الۡاَعۡلَی Al-A‘la (the Most High) represents absolute supremacy. There is nothing above Him; nothing in creation can compare to His majesty. This is why we say “subhan rabbi al-A‘la” when we prostrate in our daily prayers. We are in the lowest point in prayer, praising the Highest.

God’s act of creation and perfection and a reminder of the cycle of life

As we read further, Allah gives examples of why we must praise Him. Allah commands tasbeeh because of His role as Creator and Perfecter: “Who creates and perfects,” (Ch.87: V.3)

Everything Allah created is perfectly measured and designed. It must be noted here that this perfection is not random; each creation is suited to its purpose. 

When we study human biology, we are compelled to believe that this design was not by chance. One needs to only further study animals, such as bees, to see how they operate, a point to reflect on indeed. Bees, for example, can see almost all around them. They process visual information faster than humans, detect ultraviolet colours, and rely on tiny amounts of nectar from many flowers, often travelling long distances and competing with others to survive. (“What it’s like to be a bee”, press.princeton.edu, 21 November 2023)

Allah then says: “And Who brings forth the pasturage,” (Ch.87: V.5)

Here, Allah draws our attention to something observable and undeniable. First, He gave the examples of His creation and perfection. Now, He gives us a visual example of this: the greenery that springs forth after rainfall. Indeed, this is a universal sign; everyone witnesses it.

For the Arabs, this observable image was compelling. They were a desert people, Bedouins living in harsh conditions, whose lives revolved around finding water and green pasture for their flocks. Entire tribes would travel or even fight over grazing land (“People of the Arabian Desert”, britannica.com). And so, when Allah says, “And Who brings forth the pasturage,” (Ch.87: V.5) He is reminding them, and us, of the very foundation of their livelihood and survival.

The Arabic word “akhraja” (أخرج) means to bring out or bring forth. It also symbolises resurrection. So, essentially, God is stating that if He can bring forth life from dead, barren land, then He can just as easily resurrect humans back to life after death for the Day of Judgement.

This is also alluded to in Surah al-Hajj: “And thou seest the earth lifeless, but when We send down water thereon, it stirs and swells, and grows every kind of beauteous vegetation.” (Surah al-Hajj, Ch.22: V.6)

The Arabs had a hard time digesting the very notion of life after death. Hence, this verse was a blow to the very notion they held so strongly. (For more, see: Surah al-Mu’minun, Ch.23: V.38)

As we read further, another lesson Allah starkly reminds us of: “Then turns it black, rotten rubbish.” (Ch.87: V.6) The lush green pasture ultimately becomes withered and lifeless if not watered. It becomes black, rotten, and scattered like rubbish. This change is something we all observe. It acts as a reminder of life’s transient nature. Just as the vegetation flourishes and then fades, so too shall human life end and return to dust.

The Arabic word used in this verse is غُثَآءً (ghuthaa), which refers to the dry, useless remains of plants after harvest, like the sight of dead grass and barren land. The visuals are both humbling and instructive: life is short, beauty fades, and the world is fleeting. It is, for sure, a warning that the pleasures of this world are transient; they are short-lived.

The command to remind and how to benefit from it

“So go on reminding; surely, reminding is profitable.” (Ch.87: V.10)

Here, God has commanded the Holy Prophetsa to continue reminding, even if people do not always listen. Reminders awaken hearts that already know the truth but are often forgetful. And so, reminders are essential. Even if some reject it, the act of reminding is a duty and mercy. 

It is evident that reminders are given for the benefit of humans. However, how can we ensure that a reminder truly benefits us? This is what God goes on to state. “He who fears will soon heed.” (Ch.87: V.11) Here, in this verse, the word یَّخۡشٰی (yakhsha), meaning “he who fears”, is used. This word, yakhsha, is different to the Arabic word khawf. 

Yakhsha, which derives from Khashyah, comes from knowledge and reverence, a conscious fear born from awareness of Allah’s greatness: 

اِنَّمَا یَخۡشَی اللّٰہَ مِنۡ عِبَادِہِ الۡعُلَمٰٓؤُا

“Only those of His servants who possess knowledge fear Allah. Verily, Allah is Mighty, Most Forgiving.” (Surah Fatir, Ch.35: V.29)

In contrast, khawf is general fear, often instinctive or emotional. And so, one truly benefits who has a fear of God that stems from knowledge of Him. To truly know Allah is to know His names and attributes.

Rejecting the reminder: Those who won’t benefit?

Then, Allah goes on to explain those who reject reminders: “But the reprobate will turn aside from it,” (Ch.87: V.12)

The word “reprobate,” as used in the Quran, is الأشقى (al-ashqa), which derives from the root شَقِي (shaqi). While Shaqi means “wretched” or “unfortunate”, al-ashqa is the superlative form, meaning “the most wretched” or “utterly miserable”.

Here, al-ashqa refers to the one who stubbornly rejects the truth out of arrogance, making them spiritually hardened. Yet even here, the Surah gives hope: those who are less entrenched in error can repent and return to God. Ultimately, those who persist in wickedness and rejection are the ones who will face the Fire.

Hazrat Musleh-e-Maudra has explained why the word al-ashqa is used. Since the Holy Prophetsa is the most superior of all the prophets, his denier is also the most wretched and unfortunate among the deniers of all prophets. He writes:

“The denier of Mosesas is only shaqi [wretched]. The denier of Jesusas is only shaqi. The denier of Abrahamas is only shaqi. The denier of Davidas or Solomonas is only shaqi. But the denier of Muhammadsa is ashqa, because he holds a higher status than all previous prophets, and the guidance he brought is also superior and elevated above all previous guidance. 

“Furthermore, as mentioned above, the word ashqa is also used to indicate that only the most wretched are completely deprived of guidance; an ordinary wretched person [shaqi] can still attain guidance at some point.” (Tafsir-e-Kabir, 2023, Vol. 12, pp. 91-92)

God further states that the most wretched are those: “He who is to enter the great Fire.” (Ch.87: V.13)

The truly successful: Those who purify themselves

After describing the wretched and wicked, God turns to those who shall prosper and who are truly successful: “Verily, he truly prospers who purifies himself,” (Ch.87: V.15)

The word أَفْلَحَ (aflaha), meaning “he truly prospers,” comes from the word فَلَاح (falah), which signifies success and prosperity. Unlike نَجَاح (najah), which generally means mere salvation or success in the Hereafter, falah holds both success in the Hereafter and flourishing in this life, conveying a higher and more complete form of success.

Hence, the key to true success is to purify oneself: to cleanse the heart and soul from all malice, both religious and spiritual. تَزَكَّى (tazakka), meaning “to purify,” refers to the process of tazkiyah, or spiritual purification. This purification is the central goal of Islam and was the mission of every prophet. 

For example, when Abrahamas prayed for a prophet, he mentioned that one of his tasks should be to teach the Book and purify the people (Surah al-Baqarah, Ch.2: V.130). Similarly, when Mosesas was commanded to go to Pharaoh, he asked “‘Wouldst thou like to be purified?” (Surah an-Nazi’at, Ch.79: V.19)

Further to this, we are told that he who prospers is he who purifies himself, “And remembers the name of his Lord and offers Prayers.” (Ch.87: V.16)

Here, Allah connects remembrance with prayer, which is a return to the opening verse: “Glorify the name of thy Lord, the Most High.” (Ch.87: V.2)

This shows that true prayer is both verbal remembrance and heartfelt presence. A clean heart that remembers Allah sincerely will find immense joy in prayer. Just as a clean vessel can hold pure water, a purified heart can hold divine remembrance. To perceive the divine, one must dress in the garms of divine colours, as evident from تَخَلَّقُوا بِأَخْلَاقِ اللَّهِ, meaning: adopt the ethos of the Divine. 

A harsh reality: Love of Dunya

Before we move on to the harsh reality, let us review the chapter thus far. We have so far been told to glorify our Lord’s name, who has fashioned and guided us and given us observable signs of His existence and creation. We are also instructed to remind one another, for reminders benefit those who are God-fearing, while only the wretched will not benefit, and their downfall will be in Hell.

The successful, however, are those who purify themselves, remember the name of their Lord, and pray. The blueprint is there. Allah then goes on to reveal a harsh reality, one known even before it unfolded. God informs us of human nature: this is what human beings are like. And what is that?

“But you prefer the life of this world, whereas the Hereafter is better and more lasting.” (Ch.87: V.17-18)

The word for “you prefer” used in the Quran is تُؤۡثِرُوۡنَ (tu’thirun), which comes from أَثَرَ (athar), meaning to choose something over another. Usually, this word is used in a positive sense, like preferring others to yourself; however, here it’s used negatively: preferring the lower world over the eternal Hereafter. الدُّنْيَا (dunya) comes from دُنُوّ (dunuw), meaning something low or near. It is inferior and short-lived compared to the eternal life that follows. This world deceives by its immediacy, while the next world, though unseen, is lasting and pure.

The eternal message

The Surah closes by affirming that this message of glorification, purification, and remembrance, is not new. It is the same truth revealed to all prophets before. 

“This indeed is [what is taught] in the former Scriptures – the Scriptures of Abraham and Moses.” (Ch.87: V.19-20)

The Arabs revered Prophet Abrahamas and saw him as their ancestor; his name carried authority and respect. The Holy Quran has quoted the prophecy from the scriptures of Abrahamas regarding the advent of the Holy Prophetsa.

The Quran records when Abrahamas prayed for a Prophet of God to be sent. His prayer clearly indicates that although he followed the law of Noahas, as is evident from the verse of Surah as-Saffat, and although he himself had received some divine revelations in the form of scriptures, nevertheless, his teachings were destined to fade away.

The same applies to Mosesas. In his book, the Torah, even today there remains a clear prophecy in Deuteronomy 18:18. Thus, Mosesas also foretold the coming of a legislative prophet after him, one who would not arise from among the Israelites but from their brethren, the descendants of Ishmael.

Conclusion

To sum up, this Surah is a reminder to glorify Allah, the One who created us, for He is our Creator, Sustainer, and Guide. He proportioned and guided everything, provided pastures, and placed signs of His creation around us, showing how He can give life and how these signs serve as lessons for believers to reflect upon. Reminders benefit those who heed them, except the wretched who reject guidance.

The blueprint for true success is clear: purify ourselves, remember His name, and pray sincerely. A harsh reality we must acknowledge is that this world is fleeting, yet many people prefer it over the eternal Hereafter. This message, however, is timeless; prophets throughout history called people toward it.

When we hear this Surah regularly, especially during Jumua, we should understand that the Holy Prophetsa desired for us to continuously ponder its lessons, keeping the message ever-present in our minds. The journey of self-purification and remembrance of our Lord is ongoing and a continuous process.

Beacon of mercy in Wales: Huzoor inaugurates Baitur Raheem Mosque in Cardiff

Al Hakam Weekly
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Beacon of mercy in Wales: Huzoor inaugurates Baitur Raheem Mosque in Cardiff
Beacon of mercy in Wales: Huzoor inaugurates Baitur Raheem Mosque in Cardiff

On Sunday, 23 November 2025, the Ahmadiyya Muslim Jamaat in the United Kingdom witnessed a historic milestone as Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, inaugurated the Baitur Raheem Mosque in Cardiff. This marks the first purpose-built mosque of the Jamaat in Wales.

Just before 17:00 GMT, Huzooraa arrived at the site. Upon arrival, he unveiled the commemorative plaque, planted a commemorative sapling in the mosque grounds and led a silent prayer to mark the inauguration. Shortly after, Huzooraa led the Maghrib and Isha prayers in the new mosque. Huzooraa also graciously met with various dignitaries, followed by various group photographs with Jamaat members.

The inauguration reception

The formal reception to celebrate the opening began shortly after 18:00 in a marquee erected on the mosque premises.

The proceedings commenced with the recitation of verses 128-130 of Surah al-Baqarah from the Holy Quran, followed by its English translation.

The Regional Amir of the Ahmadiyya Muslim Jamaat gave a welcome address, expressing gratitude to Huzooraa for gracing the occasion. This was followed by brief remarks from several guest dignitaries who congratulated the Jamaat on this achievement.

The speakers included the High Sheriff Janet Davies and the High Sheriff of Gwent, Lieutenant Colonel Ralph Griffin. A video message was played from the Rt Hon Jo Stevens MP, Secretary of State for Wales, who sent her felicitations. Jane Elizabeth Hutt CBE, Cabinet Secretary for Social Justice (Wales), also addressed the gathering, acknowledging the Jamaat’s contributions to society.

Keynote address by Hazrat Khalifatul Masih Vaa

Just before 18:30, Hazrat Amirul Momineenaa took to the podium to deliver the keynote address. After reciting tashahhud, ta‘awwudh and bismillah, Huzooraa conveyed his salaam to all attendees.

Huzooraa began by thanking the guests for accepting the invitation, stating that their attendance at a “purely religious and spiritual event” demonstrated their “open hearts and generosity of spirit.”

The purpose of a mosque

Huzooraa explained that the primary purpose of this mosque, like all true mosques, was to serve as a sacred place for the worship of Allah. However, he emphasised that a mosque also stands as a testament to the Jamaat’s commitment to its neighbours and the local community.

“Indeed, the abiding message that echoes aloud from all our mosques is that where they serve as a place to worship Allah, they also serve to foster peace, compassion and harmony throughout the world,” Huzooraa stated.

Addressing potential misconceptions about Islam, Huzooraa reassured the local community that our mosques always stand as “shining beacons of peace, love, and harmony.” He referenced an incident from the life of the Holy Prophetsa where a mosque built with malicious intent to create disorder (known as Masjid Dirar) was ordered to be demolished by Allah the Almighty. Huzooraa explained that a physical structure only fulfils the purpose of a mosque when used to manifest Islam’s true teachings of kindness and to spread peace.

Rights of mankind and true worship

Huzooraa affirmed that the Ahmadiyya Muslim Community has always stood at the forefront of striving for peace, upholding the rights of all people regardless of faith. He explained that this conduct is not a deviation from Islam but adherence to it.

Quoting chapter 107 of the Holy Quran, Huzooraa highlighted that Allah rejects the prayers of those who disregard the rights of the vulnerable, such as orphans and those mired in poverty. He stated, “Allah the Almighty explicitly states that prayers and worship shall only be of value and accepted when aligned with service to humanity.”

Referring to chapter 90, verse 11, Huzooraa noted that Allah has pointed out the “two highways of good and evil”, granting humans the moral compass to discern right from wrong. “However, if a person ignores their internal compass and follows selfish and worldly desires, they are bound to deviate from the right path and embrace evil and wrongdoing,” Huzooraa explained.

Ending slavery and exploitation

Huzooraa elaborated on verse 14 of chapter 90, which categorises freeing an enslaved person as a high form of worship. He noted that while the Holy Prophetsa liberated slaves and ended physical slavery as “Islam came to end all forms of slavery in the world”, a form of “economic servitude” persists today.

“Less developed nations are trapped by crippling debt,” Huzooraa observed, noting that vulnerable nations are often dictated to by wealthier ones. He stated that Islam condemns such exploitation, as inequalities and injustices inevitably shatter the foundations of global peace.

Helping the vulnerable

Continuing with the themes of chapter 90, Huzooraa spoke on the virtue of feeding the hungry and supporting the impoverished. He drew specific attention to the Quranic instruction to help “a poor man lying in the dust.”

Huzooraa explained, “These words are deeply significant, meaning Muslims are obligated to help those who are utterly crestfallen, who have no one else to aid them and who have been forgotten by society. While some people have family and friends to support them, Muslims are instructed to identify and to help those who have no one else. In economic terms, it means that if an individual has hit rock bottom and has no one to help them, a Muslim must endeavour to assist them and help them get back on their feet.”

He invited all people to join the Community in this mission of establishing peace and goodwill, stating, “Imagine the impact if all the nations of the world, including every Muslim country, acted upon this unifying and magnanimous principle. Surely, it would be the means of tearing down the walls of crippling inequality, injustice, and ignorance that plague the world. And in their place, we would witness the majestic sight of rising tides of love, compassion, and understanding sweeping across society; true contentment, peace, and security would prevail.”

A comprehensive code of moral values

Huzooraa then quoted chapter 4, verse 37 of the Holy Quran, describing it as a comprehensive code of moral duties. This verse commands Muslims to worship Allah alone while simultaneously showing kindness to parents, kindred, orphans, the needy, neighbours, travel companions and subordinates. 

Huzooraa said, “In terms of human rights, the verse firstly calls on Muslims to treat their parents with tenderness and affection. Neglecting one’s parents weakens the family unit whilst increasing the strain on the wider community. So, Allah says that caring for others should start from one’s home. Then, Allah says, Muslims must care for their relatives and friends and fulfil their rights.”

Huzooraa emphasised that the Quran requires Muslims to show kindness even to “the neighbour that is a stranger”, which includes those living further afield as well as work colleagues. 

Regarding travel companions, he noted that on public transport, Muslims must show courtesy and protection to fellow passengers.

Huzooraa said, “Muslims must care for their subordinates, or those under their duty of care. Those in a position of power should never wield their authority harshly or needlessly, as Allah dislikes arrogance or pride.”

Loyalty and obedience

Huzooraa reiterated that the Holy Quran instructs Muslims to respect leaders and uphold the laws of the land, making loyalty to one’s country an intrinsic element of faith.

“Consequently, those who possess even a basic attachment to Islam understand that pleasing God and fulfilling a mosque’s objectives are inseparable from adopting the highest moral values and serving humanity,” he said.

Practising what is preached

Huzooraa clarified that the Community does not merely make claims to impress others but is determined to act on its teachings. He highlighted the Community’s humanitarian efforts, including hospitals, schools and water projects in the developing world that serve people irrespective of religion.

Speaking on the value of water, Huzooraa noted that in the West, it is difficult to appreciate the struggle of children in deprived countries who walk miles daily to fetch clean drinking water. He explained that the Community sends engineers to provide water at people’s doorsteps to break the cycle of poverty. 

Huzooraa said, “In terms of education, we have established hundreds of schools across the developing nations that provide primary and secondary education without any distinction. It matters not whether the students in our classrooms are Christians, Jews, Muslims, atheists, or followers of any other belief. Every child is of immeasurable worth and value, and so, with the grace of Allah, the Ahmadiyya Muslim Community is constantly engaged in serving humanity, and this includes supporting local charities and community projects across the United Kingdom. Our sole aspiration and motivation is to alleviate suffering and to enable people to live their lives with dignity.”

Conclusion

Concluding his address, Huzooraa reminded the local Ahmadi Muslims of their responsibilities: 

“I also wish to remind all Ahmadi Muslims living in this area that they must strive to live according to the inclusive and noble teachings of Islam that I have outlined today. While it is their duty to worship Allah in this mosque and pray for peace, it is equally their obligation to strive towards achieving it and to be ready to make sacrifices for the greater good of mankind. They must consider how they can play a practical role in bringing peace to the world.”

Huzooraa prayed, “Now that this mosque is open, it is my heartfelt prayer that those who enter it will fulfil not only the requirements of worshipping Allah but also all needs of humanity.” 

The event concluded with a silent prayer led by Huzooraa, followed by dinner.

About Baitur Raheem Mosque

Beacon of mercy in Wales: Huzoor inaugurates Baitur Raheem Mosque in Cardiff

The inauguration of the Baitur Raheem Mosque (House of the Merciful) represents the culmination of a long journey for the Ahmadiyya Muslim Jamaat in Wales. The history of the Jamaat in this region dates back to the early 20th century, with early converts such as Mrs Mabel Emma Ali (Safia) accepting Ahmadiyyat in Cardiff in 1920.

The specific need for a mosque in Wales was formally raised in 2011 by the Cardiff chapter of Majlis Ansarullah. Following approval from Hazrat Khalifatul Masih Vaa, the project was assigned to Majlis Ansarullah UK. After an extensive search, an office building in the Canton area of Cardiff was purchased in 2015. Canton is an inner-city district and community in the west of Cardiff, the capital of Wales, lying just 2 miles west of the city’s civic centre.

The project faced significant hurdles, with planning permission initially rejected twice by the local council due to opposition. However, following a successful appeal process and negotiations, full planning approval was granted in 2018. Huzooraa graciously named the mosque “Baitur Raheem.”

The foundation stone was laid on 9 September 2023 by Rafiq Ahmed Hayat Sahib, Amir Jamaat-e-Ahmadiyya UK, using a brick prayed upon by Hazrat Amirul Momineenaa. Construction formally commenced in 2024 and was completed in 2025. The project was funded entirely by the sacrifices of the members of Majlis Ansarullah UK. This marks the second mosque being built by Majlis Ansarullah UK, with the first being erected in Hartlepool in 2005. 

The two-storey complex, built on a 1,200-square-metre site, comprises two halls, including a main prayer hall of 170 square metres with a capacity of 270 worshippers.

(Report prepared by Al Hakam)

A tale of two campfires: A military masterstroke of the Prophet Muhammad

Al Hakam Weekly
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A tale of two campfires: A military masterstroke of the Prophet Muhammad
Najeebullah Ayaz, Missionary, Canada
A tale of two campfires: A military masterstroke of the Prophet Muhammad

Imagine history as a vast tapestry woven with the threads of war. From the rise and fall of empires to the shaping of societies, battles have been the loom that pulls it all together. Nations, tribes, and kings have wielded war like a tool – chasing power, wealth, or territory. Great civilisations were born on battlefields, and their ruins still whisper tales of conquest. Even today, ancient artefacts and art bear the scars and glory of those clashes.

Now picture a man who arrived in a small town called Yathrib – later known as Medina – after fleeing persecution in Mecca. Within just ten years, that modest city-state became the heart of a new civilisation, spreading the message of Islam across Arabia. Yet with expansion came conflict.

The Holy Quran tells us these wars were forced upon the early Muslims (Surah al-Hajj, Ch.22: V.40), and that Prophet Muhammadsa and his followers abhorred violence (Surah al-Baqarah, Ch.2: V.217). Still, they were compelled to fight for survival.

During his years in Medina, the Prophetsa led or oversaw around eighty-eight military expeditions. Some were small patrols; whilst twenty-seven were major campaigns under his command. These revealed not only his moral integrity but also his unmatched genius as a strategist. Among them, the Conquest of Mecca stands as his most remarkable triumph.

This essay highlights one brilliant tactic from that campaign – compared to a legendary Chinese strategy from 342 BCE. Together they show that ranking the Prophetsa among the world’s greatest military minds is not devotion – it is historical fact.

How war evolved

Modern historians peg the earliest recorded war at around 2700 BCE, between Sumer (modern western Iraq) and Elam (southwestern Iran) in Mesopotamia. Prehistory is a black box, but earlier clashes surely occurred.

As technology evolved, so did warfare. Stone and wood gave way to iron swords, spears, and bows. Foot soldiers were complemented by mounted warriors on donkeys, horses, and camels. Animals were trained for battle – think Raja Porus’ war elephants in India or the Mongols’ lightning cavalry, the engine of their vast empire.

By the 9th century, China introduced gunpowder. Muskets, cannons, and explosives allowed armies to strike from afar. Victory shifted from sheer numbers to firepower and logistics. Naval battles became cannon duels on armored ships. Airplanes later turned the skies into killing fields.

In the modern West, mastery of gunpowder and its descendants granted dominance – culminating in nuclear arms capable of erasing cities. Hiroshima and Nagasaki in 1945 were a sobering glimpse of war’s apocalyptic potential.

The birth of strategy

Weapons alone never won wars – brains did. Early fighters charged in chaotic mobs until experience taught discipline. Formations like the Greek phalanx turned scattered warriors into solid walls.

Logistics became crucial – how long could an army sustain itself? Planning supplies became as important as swords.

Espionage revolutionised warfare. Knowing the enemy’s strength, plans, and weaknesses could determine victory. Spies became unsung heroes.

Temporary militias gave way to professional standing armies. Soldiers drilled relentlessly, mastering strategy as a career. Empires that built robust military institutions gained unbreakable edges in defence and expansion.

In this new era, the true difference was leadership – commanders who could think ahead and act with genius. Two great civilisations, Greece and China, became the earliest schools of war.

Genius in the East and West

In Greece, boys trained from age seven in weapons, tactics, and unit cohesion. Sparta’s Agoge was the pinnacle – a brutal forge producing warriors like King Leonidas. In 480 BCE, his 300 Spartans held Xerxes’ 300,000 Persians at Thermopylae for three days, buying the rest of Greece time to prepare and eventually repel the invasion, though at a steep cost.

Alexander the Great, conqueror of half the known world by age 32, was a product of such systems. He died young from a mysterious illness, leaving historians to wonder what might have been.

In the East, China’s military tradition was uniquely written. From the dawn of civilisation, treatises on war philosophy poured forth. Jiang Ziya’s Six Secret Teachings (11th century BCE) helped found the Zhou Dynasty, which lasted nearly 800 years.

Sun Tzu’s The Art of War – written around 500 BCE – became immortal, influencing East Asia for centuries. It reached Europe in the 17th century, was translated into English in 1905, and influenced generals like Douglas MacArthur and Norman Schwarzkopf.

Then came Sun Bin, Sun Tzu’s intellectual heir. Less famous, but in 342 BCE, at the Battle of Maling, he executed a tactic so brilliant it cemented his name among China’s elite strategists.

We will compare Sun Bin’s masterpiece with the Prophet Muhammad’ssa strategy at Mecca. Sun Bin commanded a trained army with centuries of doctrine; the Prophetsa had no academy, no professional army, and no ancient manuals – yet his tactic was breathtakingly effective.

Scene one: The battle of Maling, 342 BCE

The mighty Zhou Dynasty had crumbled into the Warring States era – seven kingdoms locked in endless strife. In Wei state, a prodigy named Sun Bin rose. Trained under the reclusive master Guiguzi and steeped in The Art of War, he became Wei’s military advisor.

However, betrayal struck: his classmate, General Pang Juan, framed him for treason. The king ordered Sun Bin’s kneecaps smashed. Crippled but alive, Sun Bin fled to Qi state, where his brilliance earned him the role of chief strategist.

In 342 BCE, Wei invaded its ally Han. Han requested Qi’s help. Sun Bin devised a daring ploy: instead of reinforcing Han, Qi would strike Wei’s capital, Daliang. A 120,000-strong army marched – nominally led by General Tian Ji, but truly commanded by Sun Bin.

Wei recalled its forces from Han. Near Daliang, 100,000 Wei soldiers faced Qi. Prince Shen was the figurehead; Pang Juan held real command – the same man who had maimed Sun Bin.

Sun Bin’s goal wasn’t conquest but crippling Wei’s military might with minimal Qi losses. He needed Wei weak but Qi strong.

When the armies clashed, Sun Bin ordered an immediate retreat. Pang Juan interpreted this as cowardice and pursued.

At night, Sun Bin issued a curious order: reduce the number of cooking stoves. In an era without drones, scouts estimated army size by counting campfires (one fire per 10–12 men).

  • First night: Stoves suggested slightly fewer than 100,000 men. Wei spies reported 20,000 deserters – Qi down to 100,000.
  • Second night: Stoves halved – 50,000 men. Pang Juan smelled victory.
  • Third night: Stoves for just 20,000. Convinced Qi was crumbling, Pang Juan advanced with elite cavalry.

Sun Bin had chosen Maling – a narrow valley flanked by hills – and hid 10,000 archers in the trees. On a central tree, he carved in huge letters: “Pang Juan dies beneath this tree.”

As dusk fell, Pang Juan entered the gorge. Spotting the inscription, he lit a torch to read it. That flare was the signal.

Arrows rained like a storm. Cavalry could not maneuver. Pang Juan died instantly; most of his cavalry followed. Qi’s infantry mopped up survivors. Prince Shen was captured. Wei’s remaining army panicked and shattered. Wei never recovered – soon losing swaths of territory to Qin.

Historians dubbed this the “Tactic of Missing Stoves”. It echoed through Chinese military academies for centuries, elevating Sun Bin to legendary status.

Scene two: The Conquest of Mecca, 630 CE

Nearly a thousand years later, in 630 CE, another master tactician prepared for war – but his aim was peace.

Two years earlier, the “Treaty of Hudaybiyyah” had ensured a fragile truce between the Muslims of Medina and the Quraysh of Mecca. Tribes could ally with either side, but allies were off-limits for attack.

In early 630 CE, the Quraysh-backed Banu Bakr raided Muslim-allied Banu Khuza’ah, killing several. The Quraysh aided the assault – a blatant treaty violation. Khuza’ah pleaded for retribution in Medina.

The Prophetsa had every right to respond, yet he moved with restraint. He offered the Quraysh three options:

  1. Pay blood money for the slain
  2. Disavow Banu Bakr
  3. Declare the treaty void

The Quraysh arrogantly chose the third. War was on.

The Prophetsa mobilised 10,000 men but kept the target secret – even from most companions – to prevent leaks. After a week’s march, the army camped at Marr al-Zahran valley, mere miles from Mecca. Only then did the destination leak.

His aim wasn’t just conquest but a bloodless victory. As ruler and commander, he loathed unnecessary slaughter. Hudaybiyyah proved peace was his preference. His true battlefield? Hearts. He won enemies with magnanimity, not just might – evident in his treatment of prisoners and former foes.

Strategically, secrecy was vital. If the Quraysh learned the Muslim’s plan too early, they would summon allies from Ta’if and Hawazin. A bloody siege would weaken Muslim forces, risking their target of holding Mecca. As custodian of the Kaaba, Mecca was Arabia’s spiritual and political heart. Losing it would unravel everything.

At Marr al-Zahran, night fell. Normally, 10–12 soldiers shared one fire. The Prophetsa issued a striking order: Let every man light his own fire. Ten thousand fires blazed. From afar, the valley glowed like a sea of stars – suggesting 100,000 warriors.

This mirrored Sun Bin’s tactic but inverted: The Tactic of Adding Stoves. Where Sun Bin feigned weakness to lure and destroy, the Prophetsa projected overwhelming strength to deter and save lives.

The Quraysh suspected retaliation but were blind to the march. Their chief, Abu Sufyan, scouted with two companions. Cresting a ridge, they froze: an ocean of flames.“Whose army is this? By God, I’ve never seen such fires!” Abu Sufyan gaspe

“Must be Khuza’ah,” a companion of his guessed.

“Khuza’ah? A pitiful tribe couldn’t light this inferno!”

A Muslim patrol captured them and brought them before the Prophetsa. At dawn, after Fajr prayer, Abu Sufyan stood trembling.

“Has the time not come for you to affirm there is no god but Allah, and I am His Messenger?” The Prophetsa asked.

“My parents be sacrificed for you,” Abu Sufyan replied. “You are so forbearing, generous, and kind. I now know—if there were any god besides Allah, he would have helped us.”

Desperate for mercy, he asked: “If Mecca lays down arms, will they be safe?” The Prophetsa declared a general amnesty:

“Whoever stays home is safe. Whoever enters the Sacred Mosque is safe. Whoever discards weapons is safe. Whoever seeks refuge under Bilal’s banner is safe. Whoever enters the houses of Abu Sufyan or Hakim ibn Hizam is safe.”

Abu Sufyan’s resolve was shattered. To seal the psychological blow, the Prophetsa had him watch the Muslim columns march past. Regiment after regiment – immaculate, endless. When the Prophetsa himself passed, Abu Sufyan raced back, proclaiming through Mecca’s streets:

“O Quraysh! Muhammadsa comes with an army you cannot withstand! Stay home, enter the Mosque, or come to my house – you’ll be safe!”

Panic spread. Homes were barred shut.

Muslim forces entered from all sides. A few hotheads resisted briefly – a few dozen fell. By noon, Mecca was under Muslim rule. At the Ka‘bah, the Prophetsa proclaimed universal pardon. No revenge. No slaughter.

A city conquered without war. Muslim strength intact for future campaigns (i.e. Ta’if, Hunayn). A complete triumph – strategic, moral and spiritual.

Two Tactics, One Genius

AspectSun Bin (Maling)Prophet Muhammadsa  (Mecca)
TacticMissing Stoves – feign decline to lure & destroyAdding Stoves – feign multitude to deter & save
GoalCripple the enemy power permanentlyConquer without bloodshed; win hearts
ResourcesProfessional army, centuries of doctrineFaithful volunteers guided by divine insight
OutcomeWei is broken; Qin risesMecca submits peacefully; Islam dominates Arabia
Ethical EdgeRuthless annihilationMagnanimity & mercy

Sun Bin’s brilliance shattered an empire.
The Prophet Muhammad’ssa brilliance united one – without bloodshed.

One used deception to destroy; the other used perception to preserve. Both were masters of human psychology, but only one turned victory into peace.

The final verdict

No academy trained him. No manuals guided him. No standing army drilled under him. Yet in the crucible of history, the Prophet Muhammadsa stands among the greatest commanders ever known.

His was the “Tactic of Adding Stoves” – a triumph not of force, but of faith and compassion.

History remembers conquerors.
Faith remembers redeemers.
The Prophet Muhammadsa was both – but chose mercy over might.

References

1. Son Pin Heihō: Mō Hitotsu no “Sonshi” [Japanese], Kanaya Osamu, 2008

2. Sahih al-Bukhari,  Kitab al-maghaazi, Hadith 4280

3. Siratun Nabi [Urdu Translation], Abd al-Malik ibn Hisham, 1994, Vol. 2, pp. 262-287  (Published by Idara Islamiyat, Lahore) 

4. Siratun Nabi [Urdu], Shibli Nomani, 2012, Vol. 1, pp. 342-353 (Published by Maktaba Islamia, Lahore)

5. Ar-Raheeq Al-Makhtum [Urdu], Safiur Rahman Mubarakpuri, 2002, pp. 535-557 (Published by Al-Maktaba Assalafiyya, Lahore)

I have seen their faces: Echoes of the past in a modern age

Al Hakam Weekly
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I have seen their faces: Echoes of the past in a modern age
Masood Ashraf, USA
I have seen their faces: Echoes of the past in a modern age

As a child, I often imagined the people who stood by the great spiritual leaders of history – those who followed prophets and reformers in times of immense challenge. What kind of courage, conviction and clarity of heart did they possess to support a message that defied the norms of their time? Were they poor or wealthy? Were their voices trembling or strong? And, what did their adversaries look like – those who jeered at the truth and plotted in the shadows to silence light? 

These questions lingered in my heart like whispers through time. I used to wonder, if I had lived in those moments, would I have recognised them?

As I grew older, I realised something profound: history doesn’t just repeat events, it repeats people. It echoes the same spirits, the same moral choices and the same human archetypes. The sacred texts of many faiths point to this pattern. The Holy Quran speaks of future generations who embody the spirit of early believers: “And among others from among them who have not yet joined them.” (Surah al-Jumu‘ah, Ch.62: V.4)

Tests and triumphs of faith are never confined to one time – they unfold in every generation, including our own. And now, I no longer need to imagine how those people looked because I can see them. I have seen the faces of the faithful and the faces of the enemies of truth. They are not hidden in dusty history books, but are living among us. They walk into mosques, into parliaments, onto screens, into prisons. Some inspire and some deceive. 

The echoes of the past now have names and faces.

Today, I no longer wonder what those companions of truth looked like – I see them. I see them in the quiet dignity of young and old Ahmadis in Pakistan who walk to attend a prayer at a mosque, knowing the risk of attack, yet smiling with resolve. I see them in the men and women who donate their wealth for the cause of Islam, remembering the legacy of sacrifice left by the companions of the Holy Prophetsa and followers of the Promised Messiahas. I see them in the Khulafa of the Ahmadiyya Muslim Community – towering examples of patience, prayer and purpose who guide the world with spiritual clarity amid a storm of confusion.

I see them in the lives of those whose names we hear during Friday Sermons and funeral prayers. Ordinary men and women whose extraordinary devotion is remembered by the beloved Khalifa. When he describes their sacrifices, their love for Khilafat, their quiet endurance under persecution, it feels like listening to the stories of the Companions of the Prophetsa. Their lives echo the same sincerity and unwavering faith. Just as early Muslims were honoured in Medina for giving everything in the way of Allah, today Ahmadis across the world are honoured not only by their Khalifa but, God willing, by the angels themselves.

I see them, too, in those Christians who shelter Muslims in war-torn regions, in those Jews who march for justice for Muslims despite backlash, and in those Hindus who speak out against injustice at the cost of their social standing. They are the spiritual descendants of Mosesas and Jesusas, of Asiyaas and Maryas, of Abu Bakrra, Umarra and Uthmanra, and of Alira and Fatimara. I have seen descendants of Bilalra among the martyrs of Burkina Faso, saying “Ahad Ahad”. They are living proof that the noble spirits of the past are reborn in every age.

But just as the righteous walk among us, so do the enemies of truth. I used to imagine them with dark cloaks and snarling expressions, like villains from ancient pages. But now I see them far more clearly, and more subtly. Some wear suits and hold microphones; others sit behind social media accounts, spreading falsehood, mockery and fear. Their tactics are more refined, but their essence is unchanged. The Holy Quran warns: 

“And thus have We made for every prophet an enemy from among the sinful…” (Surah al-Furqan, Ch.25: V.32)

These enemies do not always come with swords – they come with satire, with biased headlines and with policies that erode religious freedom and demonise belief.

Just as I see those who carry the torch of truth today, I also see, in our time, spiritual leadership that mirrors the Golden Age of Islam. The first four caliphs of Islam – Hazrat Abu Bakrra, Hazrat Umarra, Hazrat Uthmanra and Hazrat Alira – faced immense trials. They endured civil strife, external attacks, false allegations and betrayal, yet they upheld justice, guided with wisdom and preserved the unity of the Muslim ummah.

Today, I see the same noble qualities in Khilafat-e-Ahmadiyya, the divinely guided successors of the Promised Messiah, Hazrat Mirza Ghulam Ahmadas. 

Hazrat Hakim Maulana Noor-ud-Deenra, the first Khalifa, like Hazrat Abu Bakrra, provided stability in a fragile moment after the Promised Messiah’sas death. Hazrat Mirza Bashid-ud-Din Mahmud Ahmadra, like Hazrat Umarra, expanded the mission of Islam across continents with unmatched administrative insight and spiritual clarity. Hazrat Mirza Nasir Ahmadrh, much like Hazrat Uthmanra, played a significant role in preserving and spreading the Holy Quran. Just as Hazrat Uthmanra ensured the unity and consistency of the Quranic text by compiling authorised copies for the Muslim world, Hazrat Mirza Nasir Ahmadrh began important efforts to translate the Holy Quran into numerous languages. He spread them worldwide, making the message accessible to people across continents. These translations, carried out with care and scholarship, allowed the universal message of Islam to reach new audiences and strengthened the foundation for the Community’s future global outreach.

Hazrat Mirza Tahir Ahmadrh, like Hazrat Alira, led the community during turbulent times with wisdom, foresight and spiritual strength. He established MTA (Muslim Television Ahmadiyya), which became a lifeline for Ahmadis worldwide and a means of spreading the peaceful message of Islam in countless languages.

And today, in Hazrat Mirza Masroor Ahmadaa, I see the reflection of all of them. Under his leadership, the community continues to thrive despite growing opposition. In his voice, I hear not just sermons, but echoes of the same truth spoken in Medina centuries ago. In his prayers, I see the living continuation of a divine promise.

The story of faith and opposition is not just a tale of the past; it’s a reality we live today. The Quran declares:

“Truth has come, and falsehood has perished. Surely, falsehood is bound to perish.” (Surah Bani Isra‘il, Ch.17: V.82)

This promise inspires hope but also challenges us to examine our own roles. Are we among those who uphold truth with courage, or do we, even unintentionally, enable division through silence or apathy?

The Holy Prophet Muhammadsa once said, “A time will come when holding onto faith will be like holding onto burning coal.” (Sunan al-Tirmidhi, Hadith 2260) That time is now. In a world where faith is often scorned, where belief is considered backwards, and where devotion is tested in subtle and severe ways, those who cling to spiritual truth do so with blistered hands and unyielding hearts.

We live in an era where the trials of the past are re-lived, but so are the triumphs. Every act of kindness, every stand for justice, every moment of unwavering faith writes a new chapter in this timeless story. The question is not just whether we can recognise these modern heroes or their adversaries. It’s whether we will join them.

Let us honour those who carry the torch of truth, regardless of their background or creed. Let us celebrate the unsung heroes who build bridges, serve communities and hold fast to their beliefs. And most importantly, let us ask ourselves: where do we stand in this eternal struggle between truth and falsehood? 

The choice is ours, and the echoes of the past call us to act.

Lajna Imaillah France holds third peace symposium

Al Hakam Weekly
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Lajna Imaillah France holds third peace symposium
Aminata Touré, Sadr Lajna Imaillah France

On 27 September 2025, Lajna Imaillah France organised its 3rd national peace symposium at the Mubarak Mosque in Saint-Prix, on the theme “Contributing to Peace and Justice: Foundations of a Better World.”

The gathering brought together nearly 70 participants, including Mrs Céline Villecourt, Mayor of Saint-Prix and Vice-President of the Val-d’Oise Departmental Council, accompanied by two of her deputies.

The programme began with a recitation from the Holy Quran, followed by a presentation about Islam Ahmadiyyat and Lajna Imaillah. Three speakers then shared their insights on the theme.

The first speaker, Sister Caroline Clarisse, Franciscan Missionary of Mary, reminded the audience that “each of us, in our own way, is called to take action, to become an actor rather than a spectator,” emphasising that peace begins with personal commitment.

The second speaker, Mrs Anabela Barreto, President of the Saint-Raphaël Association, stated that “peace begins with social justice”, highlighting the importance of everyday solidarity.

Finally, Fatna Belarbi Sahiba, Naib Sadr Lajna Imaillah France, conveyed a message from my humble self, reminding everyone that the need to work for peace has never been more urgent and that justice is the essential condition for the establishment of true peace, as taught in Islam.

Mayor Céline Villecourt also took the floor to commend the initiative of the Ahmadi women and their commitment to peace and a more united society:

“The fact that today’s initiative is supported and organised by women gives it a very special strength, for women often carry, at the heart of their daily lives, the values of peace, transmission, and solidarity.”

One participant shared:

“This day was both interesting and enriching, as it allowed us to discover different ways of approaching peace and justice. I greatly appreciated the diversity of the speakers and the way each of them shared her understanding of these values, offering all of us a meaningful reflection on how to live them.”

After the talks, participants were invited to learn more about the Ahmadiyya Muslim Jamaat through several exhibitions. An interactive space titled “Express Yourself on Peace” invited participants to share, in writing, their reflections and hopes for a more peaceful world. Many sincere messages were left. The Mayor herself joined this collective expression, enthusiastically writing a personal note of encouragement for peace.

Lajna Imaillah Prairies, Canada, holds 7th annual interfaith symposium

Al Hakam Weekly
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Lajna Imaillah Prairies, Canada, holds 7th annual interfaith symposium
Saeeda Khanum, Regional President, Lajna Imaillah Prairies, Canada

Lajna Imaillah from the Prairie Region in Canada hosted its 7th annual Interfaith Symposium on 19 October 2025 at the Baitur Rahmat Mosque in Saskatoon, Saskatchewan. The topic chosen for the event was “The coming of the Messiah” which provided a wonderful opportunity for the 114 women and girls in attendance to gain a deeper understanding of not only what a Messiah signified to people of diverse faiths and beliefs but also what particular set of circumstances or signs had been foretold in various holy scriptures of when such an advent would take place.

Hinduism was presented by Leela Sharma, Lisi Schröttner provided the Christian viewpoint and the Muslim perspective was presented by Mona Khan Sahiba.

A lively question and answer session was also held, where the audience was able to ask the presenters further details regarding their beliefs, followed by concluding remarks and a silent prayer led by my humble self.Guests were then provided refreshments and given a guided tour of the mosque facilities, including the Holy Quran exhibition, book stall and Humanity First booth. When asked for feedback, the 26 guests echoed remarkably similar responses, being highly appreciative of the efforts of all the volunteers and how much they had learnt from the event, of which they had previously been unaware. Many asked to be kept informed of future events and said that they would be sure to inform others of what they had seen and heard. A media representative from Global News Saskatoon conducted interviews and provided coverage of the event, which aired in their evening and morning news reports.

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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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