Islamabad, Tilford, UK, 11 May 2025: A group of Nasirat-ul-Ahmadiyya and Lajna amila members from Belgium had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad, Tilford, UK.
The mulaqat commenced as Huzooraa graced the meeting with his presence, extending greetings and taking his seat. Hazrat Amirul Momineenaa then addressed Maryam Afzal Sahiba, Sadr Lajna Imaillah Belgium. Sadr Sahiba provided a brief introduction of the attending group. She also conveyed condolences on behalf of the Lajna Imaillah of Belgium upon the recent demise of Syed Mir Mahmood Ahmad Sahib. Following this, she sought permission for the attendees to pose questions to Huzooraa, which was graciously granted.
Guidance on language prioritisation for Jamaat events in Belgium
The first questioner sought guidance on language management for live Jamaat programmes, such as lectures or classes, in Belgium, where Dutch, French and German are spoken. She enquired which language should be prioritised alongside Urdu and how to manage translations for three or four languages simultaneously during live events.
Huzooraa enquired about the number of Lajna members in the German-speaking region, learning there were only two nasirat present there. Huzooraa observed that German is primarily spoken near the German border. He advised that Belgium’s main languages are Flemish (Dutch) and French. When events are held in the Flemish region, the translation should be provided in Flemish alongside Urdu. He noted that regions are generally demarcated and French speakers in Flemish areas usually understand enough Flemish and vice versa for Flemish speakers in French areas. Therefore, Huzooraa guided that translations should primarily be in Flemish in the Flemish region and French in the French region, alongside Urdu. He indicated that managing two languages should suffice and that creating unnecessary complexities should be avoided.
Enhancing the appeal of Jamaat literature for younger generations
A question was raised regarding how to make Jamaat literature more engaging for the new generation, particularly for nasirat and young Lajna who may not be proficient in Urdu.
Huzooraa provided comprehensive guidance on this matter. He suggested focusing on contemporary issues and frequently asked questions that require understanding, especially religious questions pertinent to women and girls. Topics could also include the existence of God Almighty, aspects of the life of the Holy Prophet Muhammadsa, the lives of the female Companions, matters concerning the Promised Messiahas and explanations provided by the various Khulafa at different times, or by Huzooraa himself.
Huzooraa advised that Lajna Imaillah should compile these selected questions and answers into booklets, books, or diaries. These compilations should then be translated into French and Flemish and printed as small textbooks. He emphasised that this is a task for Lajna, noting that there are many educated young women with fertile minds who can undertake this work. It is not necessary to translate all books immediately. The focus should be on addressing the current local issues and fundamental needs, such as the existence of God, the truth of the Holy Prophetsa and his status as Khatam an-Nabiyyin, other Islamic issues, women’s rights in Islam as elucidated by the Holy Prophetsa and the Promised Messiahas. Huzooraa mentioned that he has delivered many addresses on women’s rights, citing Quranic verses, ahadith and historical accounts, which could be translated. He also referred to the writings of the other Khulafa. Compiling these into small booklets would address approximately eighty per cent of the questions raised by the younger generation. Huzooraa encouraged the Lajna to apply their minds and work diligently on this.
Supporting nasirat students in Belgium’s diverse educational systems
Further guidance was sought on how Lajna Imaillah could better support nasirat students, considering Belgium has three distinct educational systems corresponding to its German, French and Flemish regions.
Huzooraa reiterated that the German-speaking area has a very small Jamaat presence, primarily near Aachen. The main Jamaat population resides in areas where Flemish and French are spoken. He noted that some literature is already available; for instance, material published by the Jamaat in the Netherlands could be adapted with minor adjustments for the Flemish-speaking members. French literature is also available and can be similarly adapted.
Huzooraa advised that if there are specific contemporary local issues, the Lajna office-bearers should identify them and find answers. He emphasised that answers to all questions can be found within the Jamaat resources, but it requires effort. Office-bearers are appointed to undertake this hard work, not to expect ready-made solutions. Their role is to research, prepare and provide answers to the members.
Understanding Islamic injunctions regarding stipulations and wagers
A nasirah enquired about the wisdom behind the Islamic prohibition concerning what is called “شرط لگانا” (making stipulations, conditions, or wagers and bets) in Urdu.
Huzooraa initially sought clarification on the specific type of “شرط” being questioned, thereby indicating that the term encompasses a variety of meanings. He then proceeded to elucidate the kinds of stipulations that are considered impermissible within Islamic teachings.
Firstly, Huzooraa explained that any “شرط” which constitutes gambling is unequivocally forbidden. This includes scenarios where money or items of value are staked on an uncertain outcome, resulting in one party’s gain being contingent upon another’s loss – for instance, an agreement such as, “If I win, you will pay me a specified sum, and if you emerge victorious, I shall pay you that sum or a penalty.” Such practices are deemed incorrect.
Secondly, another form of prohibited “شرط” pertains to making definitive and unconditional declarations about future occurrences. An example would be asserting with absolute certainty, “This will unquestionably happen.” Such pronouncements are discouraged because the true knowledge of future events rests exclusively with Allah the Exalted. Huzooraa highlighted that the Holy Quran directs believers to preface any statement regarding future intentions or events with the phrase “Insha-Allah” (if Allah wills) and to engage in the remembrance of Allah. (Surah al-Kahf, 18:24-25)
In contrast to these prohibitions, Huzooraa clarified that not all conditional arrangements fall under this restriction. A “شرط” in the context of establishing a condition for receiving an incentive or a reward upon the successful completion of a commendable act is entirely permissible. He illustrated this with the example of a mother promising her child a reward conditional upon the memorisation of specific Quranic verses. Such a condition serves as a means of encouragement [targhib] and motivation towards virtuous deeds. This type of conditional offer, aimed at fostering positive actions, is not the kind of “شرط” that Islam disallows.
Therefore, the prohibition is primarily applicable to stipulations that involve elements of gambling or an arrogant claim to possess foreknowledge of events, as human beings do not have access to the knowledge of the Unseen.
Ensuring authenticity and addressing previously answered questions
During the mulaqat, in response to a question, Huzooraa enquired from the questioner whether the query was her own or if it had been provided to her by the Lajna. Upon learning it was provided by the Lajna, Huzooraa advised that previously given answers should not be repeatedly presented to children merely for the sake of filling a slot. He also stressed that girls should be allowed to write and ask their own questions, so that answers can be tailored to their specific understanding and mindset. He further instructed that it is the responsibility of the Lajna administration to find and provide previously given answers to the girls so they are aware of them and do not bring forward the same queries repeatedly.
Navigating social media usage and guiding peers
A young nasirah asked for advice on how to stay away from excessive use of social media platforms like TikTok and Snapchat, which are prevalent among her classmates and how to guide her peers in this regard.
Huzooraa advised her to inform her classmates that she prioritises her studies and chooses not to spend time on social media viewing frivolous content. Instead, she should explain that she uses her time to gain religious knowledge and focus on her academic work. She can encourage her peers to also save their time, abandon pointless activities and organise their schedules to include schoolwork, religious learning and sports for physical health. By her example of being well-adjusted and knowledgeable without constant social media engagement, she can demonstrate that it is not essential.
Huzooraa added that if the internet or television is used to watch beneficial programmes for acquiring knowledge, it is permissible. However, constantly wasting time on it is not good. It is better to use that time for religious learning and studies.
Supplication upon first sighting the Ka’bah
A question was posed regarding the acceptance of prayers made upon the first sight of the Holy Ka’bah and what specific supplication should be offered at that moment.
Huzooraa explained that the prayer offered should be what comes to one’s heart at that instant. He mentioned that Hazrat Khalifatul Masih Ira wrote that he had prayed, “O Allah, accept whatever prayer I make.” (Khutbat-e-Mahmud, V. 15, p. 533) This, Huzooraa noted, is a very comprehensive prayer. True prayer emanates from the heart; merely uttering memorised words does not constitute true prayer. Prayer is that which reflects the heart’s emotions. When a prayer comes from the heart, with genuine feelings, focused attention and perhaps tears, then Allah the Exalted listens. Therefore, one should pray what is truly in their heart and this will differ from person to person.
Huzooraa added that our general prayers are for Allah to grant wisdom and understanding to people worldwide, for them to turn towards Him, believe in Him, worship Him and for Islam to spread globally. When one approaches the Ka’bah with these sentiments, the first prayer that naturally arises would be for Allah to grant Islam supremacy.
The wisdom behind ‘Allahu Akbar’ in salat and its omission after ruku‘
A nasirah enquired about the wisdom in saying “Allahu Akbar” (Allah is the Greatest) before most movements in salat, but not after rising from ruku‘ (bowing).
Huzooraa explained that this is the method taught by Allah the Exalted through the Holy Prophet Muhammadsa. With each takbir, the greatness of Allah is proclaimed. When one says “Sami‘allahu li mun hamidah” (Allah hears and accepts the prayer of the one who praises Him) after rising from ruku‘, this too is a declaration of Allah’s sanctity and praise. First, one bows before Allah and then, upon rising, affirms that Allah listens to those who praise Him. Thus, the glorification and greatness of Allah are being expressed here as well.
Huzooraa stated that Allah has taught us these specific supplications for different postures in salat. Upon rising from ruku‘, the believer acknowledges having bowed before Allah, proclaims His name and His sanctity, affirming that Allah hears those who praise Him and counts oneself among them by saying “Rabbana wa laka l-hamd” (Our Lord and to You belongs all praise). This method of prayer, as taught by the Holy Prophetsa, is excellent. Though the words may differ, the objective remains the same: to express Allah’s holiness and majesty.
Differences in Quranic translations regarding Hazrat Isaas
A question arose concerning the differences between Ahmadi and non-Ahmadi translations of the Holy Quran, particularly regarding the events of Hazrat Isaas (Jesus), where some translations state that Hazrat Isaas was raised to heaven alive.
Huzooraa explained that many early, prominent non-Ahmadi Muslim scholars interpreted these verses in the same way that Ahmadis do. When Allah the Exalted states, “I will exalt thee to Myself” (Surah Aal-e-‘Imran, Ch.3: V.56), it signifies an elevation in rank and status. No one can ascend to heaven with their physical body, as the Holy Quran elsewhere states that no human can go to heaven alive in a physical body.
Huzooraa pointed out the inconsistency in believing that while the Holy Prophet Muhammadsa, the greatest and most beloved Prophet of Allah, was not raised to heaven with his human body, Hazrat Isaas was and has remained there for 2000 years. This is despite the Holy Quran mentioning that Hazrat Isaas and his mother used to eat food, implying their mortal nature. (Surah al-Ma’idah, Ch.5: V.76) These are points that require understanding.
He further stated that many non-Ahmadi scholars from before the time of the Promised Messiahas understood this and translated the verses as Ahmadis do. This interpretation is not exclusive to Ahmadis; Ahmadiyya literature contains references from these earlier scholars. Allah the Exalted does not take any human being to heaven alive with their physical body. He has decreed that humans will live on this earth, die on this earth and be buried here. (Surah al-A‘raf, Ch.7: V.26) In this respect, Hazrat Isaas was not an exception. Huzooraa mentioned that even some non-Ahmadis now concede this point or try to evade the discussion. If Hazrat Isaas was to return after a thousand years, why has he not come yet? When asked this, they often give evasive answers. Christians also hold similar beliefs about Jesus’sas physical ascension.
Huzooraa advised referring to the commentaries [tafasir] of earlier scholars, which often align with the Ahmadi perspective, with only minor differences in some aspects. He suggested asking non-Ahmadis for the reasoning behind their interpretation. Huzooraa reminded the audience that the Promised Messiahas presented 30 Quranic verses proving the death of Hazrat Isaas and questioned how others would respond to this extensive evidence.
Discouraging sleepovers for children
Guidance was sought on the practice of children having sleepovers at friends’ houses. The questioner asked how to explain to friends, whose families permit sleepovers, why they themselves do not participate.
Huzooraa advised that if a friend comes for a sleepover at one’s house and any mishap or incident occurs, the blame would fall on the host family. Therefore, it is better to tell friends to sleep at their own homes, as it is best for everyone to be in their respective houses at night. Similarly, if one goes for a sleepover elsewhere and an incident occurs, it would cause distress to their own parents. If someone else’s child is staying over and an incident happens at the host’s home, the guest’s parents would raise concerns. To avoid such situations, it is better to refrain from sleepovers.
Huzooraa further remarked that in current times, many inappropriate things can happen. Thus, it is preferable not to have sleepovers. Children should stay in their own homes with their parents. He questioned the necessity or desire for sleepovers, suggesting that if they wish to spend time together and have fun, they should ask their parents and all siblings could go out together, book a chalet or a hut at a recreational spot and enjoy themselves there. What is to be gained from sleeping over at others’ houses except perhaps engaging in futile talk? It is better not to have sleepovers and to encourage others to also stay in their own homes.
If they wish to spend the day together, they can do so at each other’s houses; that is sufficient for playing and interaction. Huzooraa questioned if any significant lesson is learned by sleeping over.
He advised telling the friend that they should sleep at their respective homes. Otherwise, what would they do at night? They might stay awake, miss their prayers, not wake up for Fajr prayer and no one would wake them. An Ahmadi Muslim has a duty to offer prayers on time and to sleep after offering prayers. By going for sleepovers, they might neglect their prayers. It is better to say that one is happy to spend the day with them but prefers not to stay overnight, without needing to mention their parents’ instructions specifically.
The significance of the seven circuits [tawaf] around the Ka’bah
A nasirah enquired about the reason for performing seven circuits around the Holy Ka’bah.
Huzooraa explained that the Holy Prophetsa performed tawaf as commanded by Allah the Exalted and the Holy Quran also enjoins it. Regarding sa‘i between Safa and Marwah, it commemorates Hazrat Hajirah’sra running between the two hills and thus that sunnah is followed. Allah the Exalted has prescribed a method of worship; by performing these rites, one demonstrates restlessness and supplication for the sake of Allah.
Similarly, circumambulating the Ka’bah seven times is a prescribed act of worship. Allah the Exalted has placed a blessing in the number seven. This means that if one performs this act of worship in the prescribed manner, Allah the Exalted will accept it. We follow the method that Allah the Exalted has taught and which the Holy Prophetsa demonstrated through his practice; therein lies the blessing.
Huzooraa added, by way of analogy, that one might then ask why we offer five daily prayers, especially when fifty were initially enjoined. If fifty prayers were still obligatory, how would one manage schooling and studies? Allah the Exalted has explained certain matters with great wisdom and we should adhere to them.
The re-creation of the world after the Day of Judgement
A question was asked whether Allah the Exalted will create the world anew after the Day of Judgement or if people will remain in Heaven and Hell eternally.
Huzooraa clarified that Allah the Exalted will not send the same people back. He has no shortage of souls to necessitate sending the same individuals again. Allah the Exalted states that the world will eventually collapse into what science terms a ‘black hole’ when Qiyamah occurs. Then, just as the universe was formed through a ‘Big Bang,’ another such event will take place and a new world will be created. How it will be formed is best known to Allah the Exalted and we do not have knowledge of its specifics.
The Holy Quran states that Allah will ‘roll up’ the universe, which corresponds to the scientific concept of a black hole. Then it states He will establish the earth anew, akin to the Big Bang theory. Allah the Exalted will create it and only He knows who its inhabitants will be. The people of the current world will have ended; they will not return to this world. Those who die are gone from this worldly existence.
Concluding remarks and directives to Lajna Imaillah Belgium
Following the question-and-answer session, Huzooraa graciously distributed pens as gifts among the attending nasirat.
Thereafter, Huzooraa provided specific guidance to Sadr Lajna Imaillah Belgium. He advised, “You should conduct more tarbiyati courses there [in Belgium]. Teach the people. Your emphasis is often on grand issues […] you should also explain smaller, everyday issues and aspects of moral training.” He further instructed, “The questions raised by these [girls], prepare their answers with the help of the missionaries, write them down and, as I mentioned, compile a small booklet.”
Sadr Sahiba Lajna submitted that, in view of the prevailing circumstances in Belgium, they had received advice to curtail some of their educational activities.
Hazrat Khalifatul Masih Vaa reassured her, stating that there was no need for apprehension or to reduce such activities. He explained that Lajna Imaillah was not operating a madrassa or full-time religious seminary but rather conducting brief classes over the weekends, an activity for which there was no legal prohibition, and therefore, they should continue. Huzooraa affirmed that their literature did not contain any teachings of terrorism; on the contrary, it solely promoted the worship of the One God and imparted the true teachings of Islam.
Consequently, Hazrat Amirul Momineenaa guided that unless a formal, direct order was issued by the government requiring them to cease, they should not halt their educational programmes. He further advised that they should be prepared to present their position clearly and assert their right to conduct such peaceful activities through appropriate and lawful channels. Huzooraa questioned the necessity for timidity or for retreating at every perceived challenge. He encouraged the Lajna members that if their men were displaying a lack of resolve, then it was upon the women to cultivate and exhibit courage in upholding their principles within the bounds of the law.
Huzooraa then sought leave and the blessed mulaqat came to its conclusion.
(Summary prepared by Al Hakam)