Islamabad, Tilford, 20 October 2025: A group of 50 Lajna members and nasirat from the North-Rhine Region of Germany had the blessed opportunity to meet with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa at Islamabad, Tilford, UK.
The mulaqat commenced as Huzooraa entered the hall, extended salaam and took his seat. Huzooraa first addressed the Regional Sadr Lajna Imaillah, who introduced the delegation. Huzooraa enquired if they resided near the Rhine River, which she affirmed. The Sadr then conveyed that the attendees wished to ask some questions and Huzooraa graciously granted permission for the session to begin.
Confidentiality of letters
A Lajna member enquired about the level of confidentiality maintained for the letters sent to Huzooraa and the replies issued from his office.
Huzooraa explained that every letter passes through two or three sets of hands. The staff in his office are strictly instructed to maintain the confidentiality of all correspondence and not to discuss the contents with anyone. Given the sheer volume of letters, he noted that the office staff generally forget the specifics of most letters, unless they happen to be personally acquainted with the sender, in which case they might remember the subject of the query.
Huzooraa further clarified that if a letter is sent via the Amir of Germany, he is unaware of the confidentiality protocols in place there. However, if a letter is sent directly with a personal return address, the reply from his office is sent directly back, ensuring confidentiality. For matters of a highly sensitive nature, Huzooraa advised that the envelope should be marked as “Confidential.” This would ensure that the greatest possible care is taken.
The Importance of durood in salat
The next questioner referred to a recent address by Huzooraa at the UK Ansarullah Ijtema, where he mentioned that supplications remain suspended between the heavens and the earth without the recitation of durood. She asked if it was, therefore, necessary to recite durood at the beginning and end of every prostration for one’s prayers to be accepted.
Huzooraa affirmed that he has spoken on this matter on numerous occasions, including in Friday sermons and recently at the Ansarullah Ijtema. The recitation of durood is indeed essential for the acceptance of prayers. He cited a hadith that encourages sending blessings upon the Holy Prophetsa when making supplications. (Sunan at-Tirmidhi, Kitab al-witr, Bab ma ja’a fi fadli s-salati ‘ala n-nabiyysa, Hadith 486) Furthermore, Huzooraa referenced the Holy Quran, specifically Surah al-Ahzab, verse 57:
إِنَّ ٱللَّهَ وَمَلَـٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِيِّ ۚ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ صَلُّواْ عَلَيۡهِ وَسَلِّمُواْ تَسۡلِيمًا
“Allah and His angels send blessings on the Prophet. O ye who believe! you [also] should invoke blessings on him and salute [him] with the salutation of peace.”
Thus, invoking blessings is necessary for the acceptance of prayers. In this era, Allah the Almighty has sent the Holy Prophetsa as the final Prophet with the final law, making it our duty to send durood upon him.
Regarding its recitation in prostrations, Huzooraa stated that while it is not obligatory, it is a commendable practice. He narrated an incident from a gathering with the Promised Messiahas where the topic of durood was being discussed. One Companion mentioned that he dedicated half of his prayer time to reciting durood, to which the Promised Messiahas commended the practice. Another Companion mentioned his own portion and a third declared that henceforth, apart from the prescribed Quranic and masnun supplications, he would only recite durood, even in his prostrations. The Promised Messiahas replied that this was an excellent thing to do, explaining that if one recites durood with sincerity and from the heart, Allah the Almighty would, as a result, accept all of their other supplications.
The Dajjal
A young girl asked about the Ahmadiyya belief concerning the Dajjal or the Antichrist.
Huzooraa explained that the Dajjal was prophesied to appear in the era of the Promised Messiahas. He defined the Dajjal as one who lies, guides towards falsehood and presents false attractions. He equated the Dajjal with Satan. In this age, the prophecies concerning Yajuj and Majuj (Gog and Magog) and the Dajjal are being fulfilled. The great powers of the world are involved in this. The new methods, worldly attractions and false ideas presented in the name of education or progress are all deceptions of the Dajjal.
Furthermore, leading people away from religion is also a part of the Dajjal’s schemes. The rise of atheism in this age is a clear example of these deceptions, designed to distance humanity from faith to such an extent that they lose all connection to it. As a result, Christianity and Judaism have become religions in name only, as have other faiths. Only the true teachings of Islam, preserved in the Holy Quran, remain. Unfortunately, even among Muslims, adherence to these teachings is lacking. It was for this reason that the Promised Messiahas was to come in this age to combat the Dajjal and thwart his evil schemes and to establish a Jamaat that would confront him.
Huzooraa told the attendees that they are now the ones who must stand against the Dajjal. To do this, he advised them to read the Holy Quran, understand its teachings, strive to act upon them and present the beautiful teachings of Islam to the world. This constitutes the spiritual fight against the Dajjal. He stressed that it is not enough to believe simply; we must actively confront the Dajjal and prepare ourselves for this struggle.
Wisdom, courage and fear
The Regional Sadr asked about finding the right balance between courage and fear, noting that people sometimes allow fear to escalate into cowardice, while at other times they display a recklessness that can cause harm. She sought guidance on the proper limits of bravery and the appropriate level of fear of worldly matters.
Huzooraa stated that sagacity and intellect are the hallmarks of a believer. Wisdom and prudence are paramount. A permissible act, if performed in the wrong context, can become harmful. Similarly, engaging in an impermissible act is also harmful. He cited the hadith which states that speaking a word of truth before a tyrannical ruler is a great virtue. (Sunan at-Tirmidhi, Kitab al-fitan ‘an rasulillahsa, Hadith 2174) Therefore, one must first consider whether the benefit of speaking a particular truth outweighs the potential harm and whether it is more beneficial to say it publicly.
Huzooraa explained that if, for instance, one needs to point out another’s fault, especially a matter that could affect their life and lead to public humiliation, one must remember that Allah has commanded us to conceal faults. Allah is As-Sattar (the Concealer of Faults) and we should also practice this quality. Therefore, one should not expose another’s weakness publicly. If one is truly concerned, they should approach the person privately and advise them with empathy, explaining their weakness in light of Islamic teachings and the potential harm to the Jamaat.
He mentioned the guidance of the Promised Messiahas: if you see weaknesses in your people, first pray for them for forty days. Then, attempt to reform them. If that fails, the matter can be brought to the relevant office-bearers or those who can facilitate reformation. The primary effort should be one’s own, with the intention to reform, not to defame.
Huzooraa emphasised that Allah has granted intellect to a believer and has commanded us to use wisdom and beautiful exhortation. He quoted the Quranic verse:
اِدۡفَعۡ بِالَّتِیۡ ہِیَ اَحۡسَنُ فَاِذَا الَّذِیۡ بَیۡنَکَ وَبَیۡنَہٗ عَدَاوَۃٌ کَاَنَّہٗ وَلِیٌّ حَمِیۡمٌ
“Repel evil with that which is best. And lo, he between whom and thyself was enmity will become as though he were a warm friend.” (Surah Ha Mim as-Sajdah, Ch.41: V.35) If you respond even to an enemy in a goodly manner, reconciliation and friendship can be established. Conversely, acting bluntly and foolishly like an uncultured person is mere stupidity.
He drew a parallel with the time of the Holy Prophetsa and the Rightly-Guided Khulafa, when uneducated Bedouins from the villages would sometimes act rudely. He gave the examples of one who tugged the Holy Prophet’ssa cloak so forcefully that it left a mark on his neck (Sahih Muslim, Kitab az-zakat, Hadith 1057) and another who questioned Hazrat Umarra about his garments. Huzooraa noted that some people today cite these incidents, claiming that if the Bedouins could question the Khulafa, why can they not do so now? Huzooraa asked whether any of the senior, well-trained Companions, who had benefited from the direct guidance of the Holy Prophetsa, ever questioned the Khulafa in such a manner. He stated that their training was superior and they knew the proper etiquette. The questions came from the uncultured Bedouins who lacked proper training. He advised the audience to follow the example of the learned and righteous Umarra, not the ignorant Bedouins.
Applying this principle to reforming others within Lajna, he advised that just as one would privately counsel one’s own children or siblings, so too should they advise the members of Lajna and nasirat. This is the correct method of tarbiyat. It is wrong to publicly humiliate someone for their shortcomings, such as their style of hijab or dress. Looking at them with disdain is not appropriate and will have a negative, rather than a positive, effect.
Huzooraa concluded that the role of an office-bearer is not to assert dominance but to reform with empathy. Every Lajna member should feel that her Sadr is her well-wisher and her sister and desires her betterment. This fosters a personal connection, which in turn builds a true society, fulfilling the purpose of the Jamaat’s administrative structure. By adopting this approach, office-bearers can truly represent the institution of the Jamaat and fulfil their duty as representatives of the Khalifa of the Time. Courage is necessary, but it must be paired with wisdom. Allah states in the Holy Quran that sometimes punishment is required for reformation and at other times, forgiveness is more effective. (Surah ash-Shura, Ch.42: V.41-42) One must, therefore, assess the situation and decide accordingly.
Marriage outside one’s nationality, ethnicity or caste
A Lajna member asked a question on behalf of her daughter, who was unable to attend due to illness. She explained that some parents oppose their children marrying someone from a different nationality, ethnicity or caste, even if they are an Ahmadi. She asked for guidance on how to approach parents in such a situation.
Huzooraa stated that the concepts of nationality, ethnicity or caste hold no significance when it comes to Islamic marriages. He referred to the guidance of the Holy Prophetsa, who mentioned that people typically marry for family background, wealth, or physical beauty. Sometimes a man marries for looks, sometimes out of a selfish desire for a woman’s wealth and other times because the person belongs to their own caste. People refuse to marry outside their castes, whether they are Jatt, Syed, Mughal, etc. However, the Holy Prophetsa advised giving precedence to faith. (Sahih al-Bukhari, Kitab an-nikah, Bab al-’akfa’i fi fi d-din, Hadith 5090) If one observes that a person is religious, they should proceed with the marriage. If men seek women of faith, more women will strive to be faithful. Similarly, if girls seek men of faith, more men will do the same. This, Huzooraa explained, is how a true Ahmadi Islamic society is formed.
The Promised Messiahas pointed out that one can never be certain about the authenticity of someone’s claimed caste. After a couple of generations, it becomes impossible to distinguish who might have falsely assumed a particular lineage. (Malfuzat, Vol. 1, p. 31)
Huzooraa shared a well-known joke about a mirasi (musician family) and a tarkhan (carpenter family) from Punjab. After the partition of India, their educated children sought to marry. One claimed to be a Syed and the other a Quraishi. When the families met, they recognised each other’s true origins and questioned the false claims. One replied, “Just as you claim to be a Syed, I call myself a Quraishi.” This illustrates the flawed nature of such distinctions. After a few generations, people forget or cannot trace their origins and the world is deceived.
Therefore, the practice of refusing to marry a daughter to someone from a different caste is wrong. Castes hold no significance; there is only the Ahmadi brotherhood. If a proposal comes from a pious Ahmadi, it should be accepted. The Holy Quran states that even those whose family backgrounds are unknown are our brothers in faith and it is permissible to arrange marriages with them.
Huzooraa concluded by sharing an anecdote about Hazrat Syed Abdus Sattar Shahra, who was the maternal grandfather of Hazrat Khalifatul Masih IVrh. He himself was in doubt about his Syed lineage. One day, he saw the Promised Messiahas who, despite not knowing him well, addressed him as “Shah Sahib.” This reassured him of his lineage because a Prophet of Allah had addressed him as such. Today, however, no one can guarantee another’s caste.
Sibling squabbles
A young nasirah asked how quarrels between brothers and sisters can be reduced.
Huzooraa advised her to offer her prayers, demonstrate good morals and to drink cold water to cool any anger. He asked why quarrels happen in the first place, suggesting that she must have said something to provoke the other person. If someone starts a fight, one should cover one’s ears, step aside and refuse to engage. He cited a hadith which teaches that if one is fasting and someone quarrels or speaks rudely, they should simply state, “I am fasting,” and refuse to fight or say anything negative. (Sahih Muslim, Kitab as-siyam, Bab hifzi l-lisani li s-sa’im, Hadith 1151) The Holy Quran also teaches to “shun all that which is vain.” (Surah al-Mu’minun, Ch.23: V.4) Similarly, one should avoid vain matters, calm down and leave the scene.
He instructed her to be kind to younger siblings and respectful to older ones. If an older sibling tries to be authoritative, she should walk away. Upon learning that it was her younger brother who quarrelled with her, Huzooraa advised her to forgive him and let it go, telling him, “I forgive you.” He recounted the Quranic story of the two sons of Adam, where one threatened to kill the other. The righteous brother responded that even if his brother tried to kill him, he would not raise his hand against him and would only pray to Allah. The aggressor ultimately killed his brother but was filled with regret. Huzooraa explained that in the end, a person only feels regret for their wrongdoing. (Surah al-Ma’idah, Ch.5: V.28-32) When her younger brother grows up, he will regret having quarrelled with her. Therefore, she should forgive him from the outset.
Teaching children about cleanliness
A Lajna member noted that sometimes young boys are ignorant of fundamental matters, such as physical cleanliness, which can later lead to marital problems. She asked for guidance on how such matters can be taught to children from a young age.
Huzooraa stated that it is the responsibility of parents to teach these things. He pointed out that religious literature is available and the auxiliary organisations of Atfal-ul-Ahmadiyya and Khuddam-ul-Ahmadiyya also provide instruction on these topics, including matters of jurisprudence. If parents share a close relationship with their children, they can explain these things to them. Mothers can teach their daughters about cleanliness and fathers can explain matters to their sons, especially if the mothers are hesitant.
This moral training (tarbiyat) begins at home. No one will come from outside to deliver a sermon on cleanliness. Parents should use their own wisdom and effort and ponder their responsibilities in this regard. Realising this responsibility is the first step in the moral training of children. These matters should be explained to them in their childhood. As boys and girls pass through different stages of their youth, parents should explain things to them accordingly, in small steps. If parents still feel embarrassed to have these discussions, Huzooraa suggested writing a message and leaving it by their bedside. In the message, they can explain the Islamic teachings on cleanliness for both boys and girls. He said that there should be no embarrassment in imparting essential religious and moral training. Writing a note is a practical way to overcome this hesitation and ensure children learn these important Islamic teachings.
The beard in Islam
A Lajna member asked if it is obligatory [fardh] for men to keep a beard, as many Ahmadi men do not seem to take it seriously.
Huzooraa clarified that keeping a beard is not fardh, but it is a sunnah (a practice of the Holy Prophetsa). He recounted an incident where someone complained to the Promised Messiahas about a person who kept a very short beard. The Promised Messiahas replied that the extent to which a person follows his example is a reflection of the extent of their connection with him.
As it is a sunnah of the Holy Prophetsa, a beard should be kept. Huzooraa shared his own experience, mentioning that the thought did not occur to him in his youth and he did not keep one. Later, the thought came to him and he started with a small beard, which he gradually allowed to grow longer. He explained that the more one tries to act upon the sunnah out of love for the Prophetsa, whose followers we are, the greater the reward. So, while not obligatory, it is certainly a sunnah. The Promised Messiahas stated that the strength of a person’s faith and their connection to him would be reflected in their efforts to emulate his practices and appearance.
For this reason, the Jamaat has a condition that office-bearers should, as a minimum, keep a beard, unless there is a specific medical reason preventing it. This is the extent of the Jamaat’s enforcement; people cannot be forced with a stick. Otherwise, Huzooraa noted, men might also complain about being forced to keep a beard, just as some women complain about being “forced” to observe hijab. However, Huzooraa clarified, there is no force; rather, hijab is a Quranic injunction, whereas the beard is not.
Perseverance during prolonged trials
A young girl asked what one should do when a difficulty or trial becomes very prolonged and how one can remain steadfast and maintain trust in Allah.
Huzoor’saa advice was to continue praying. He cited the Promised Messiahas, who stated that the longer the delay in the acceptance of a prayer, the greater the hope that Allah the Almighty will eventually listen to it. Therefore, one must have patience and courage.
He narrated the well-known story of a saint who prayed for 30 years. On many occasions, Allah would even inform him that his prayers would not be accepted and that the trial was destined for him. One day, the saint heard this voice again and a disciple sitting with him also heard it in a visionary state of kashf. The disciple suggested that since Allah had said He would not accept the prayer, perhaps he should stop praying. The saint replied, “This is the only door I can turn to. What else do I have? If I can place my trust in anyone, it is only in Allah, not in any human.” He resolved that even if Allah did not accept his prayer, He might one day, or perhaps this was His will and he should be content with it. The true reward, he reasoned, is in the Hereafter; not everything is granted in this world. At that very moment, a voice came and both the saint and his disciple entered a revelatory state, wherein they were informed that all the prayers offered over the past 30 years had been accepted.
Huzooraa also gave the profound example of the Holy Prophetsa, who endured 13 years of immense hardship in Mecca. No Prophet was dearer to Allah than him. Even after the migration, he spent many years in battles until the Conquest of Mecca, facing constant persecution. Yet, he endured. Throughout his life, he faced sorrows related to his children, his people, his enemies and even his own relatives, but he endured and never lost his trust in Allah.
Huzooraa concluded by asking: What other path do we have? Where else can we go? We have the hope that if we face trials and tribulations in this world and if we pass the test that Allah has set for us, we will receive a great reward in the next life. The real life is the life Hereafter. Here, we will only spend 70 or 80 years. If we trust in Allah, the reward will come in the next world and insha-Allah, all will be well.
Righteous and unrighteous spouses
A Lajna member asked about the meaning of the Quranic principle that “good women are for good men and bad men are for bad women,” (Surah an-Nur, Ch.24: V.27), particularly in cases where a very righteous person finds themself married to a partner who is far from the path of faith.
Huzooraa responded by first asking whether such a person had prayed for divine guidance before agreeing to the marriage. If they had prayed and then felt content in their heart to proceed, it is possible that Allah had considered other positive qualities in the partner. However, if the partner is truly wicked, Islam provides a way out: a woman has the right to khul‘ (divorce initiated by the wife) and a man has the right to talaq (divorce).
He advised that one should always pray to Allah that if a prospective match is better for them, it should materialise and if not, that Allah should create an obstacle. If, however, someone marries based on caste, wealth, family, or physical appearance, instead of faith, they cannot then blame Allah for the outcome. The general principle stated in the verse means that a wicked person generally prefers another wicked person and such matches are common. Exceptions, of course, exist everywhere. Sometimes, righteous women end up married to wicked men. In such a situation, they should first pray for their spouse and try to counsel them. If, after sincere effort, there is no change and the wickedness reaches an extreme, then the path of separation is open.
Huzooraa clarified that Allah did not say that He had ordained a specific marriage that must take place, unless one received a divine revelation or guidance through a pious person. Therefore, one cannot blame Allah. Generally, a righteous person will not knowingly marry a wicked person. One should thoroughly investigate a prospective partner. If, despite knowing their faults, one proceeds with the marriage, it implies that they themselves are not truly righteous.
At the conclusion of the mulaqat, Huzooraa graciously gifted pens to all the attendees and chocolates to the younger girls.
(Summary prepared by Al Hakam)