Halal meat holds significant importance in Islamic dietary laws, specifying not only which animals are allowed for consumption but also a general outline on the procedures required for their slaughter.
This method, known as halal slaughter, is intended to be clean, ethical and humane. However, because it typically does not involve stunning the animal beforehand, a standard practice in most conventional slaughter methods, it has drawn ongoing criticism from animal rights advocates who view it as unnecessarily cruel. By stunning here, it is meant rendering the animal unconscious.
On 9 June, the British Parliament is set to discuss a petition that demands an end to slaughter without stunning, challenging the current religious exemptions. The petition, which has garnered over 100,000 signatures, has sparked concern within Jewish and Muslim communities, who argue that such a ban would threaten their religious freedoms.
Meanwhile, in the Netherlands, some Muslims are choosing not to slaughter animals for Eid al-Adha this year as a form of protest. A few mosques have even gone further, calling on the faithful to abstain from eating any meat produced in the country until they can slaughter without stunning the animal beforehand. This is surprising; the Netherlands actually permits slaughter without stunning, although it requires a permit.
What laws currently regulate animal slaughter? Is slaughtering animals without prior stunning regarded as inhumane? How does Islamic teaching approach the practice of stunning before slaughter? These issues are central to the topic and require careful examination.
What are the current regulations?
Regulations in both the UK and the EU generally require animals to be stunned before being killed. Exceptions are made under certain conditions for religious practices, including halal and kosher slaughter.
United Kingdom
The Welfare of Animals at the Time of Killing (England) Regulations 2015 (Section 3)
Netherlands
Legal basis
The rules for slaughter without stunning are included in:
· Regulation (EC) No. 1099/2009 (European)
· Animal Act (Wet dieren)
· Animal Keepers Decree (Besluit houders van dieren)
Is slaughtering livestock without stunning inhumane?
Hazrat Mirza Tahir Ahmadrh, the Fourth Khalifa of the Ahmadiyya Muslim Community, said:
“This issue is debatable: whether stunning the animal first and then slaughtering it, is more humane, showing greater kindness to the animal, than slaughtering it directly. I have studied this since my student days here in 1955–56. I visited some slaughterhouses and inquired with the people involved. I understand some basic sciences related to this question. I assure you, it cannot be definitively proven that stunning does not hurt the animal or that it makes death easier. In fact, it may make the process more cruel. In the Islamic method of slaughter, the main artery is severed immediately. The Holy Prophetsa also emphasised that a blunt instrument must never be used for this purpose. When the artery is cut with a sharp instrument, the blood supply to the brain is instantly stopped. People may think the animal is experiencing pain due to its movements, but these are involuntary reflexes, not signs of suffering. That is why the Holy Prophetsa repeatedly warned Muslims not to slaughter animals in any other way, such as by cutting them piecemeal. We have no right to do that. It must be done in the prescribed manner, in which the animal immediately loses consciousness.”
(“Question & Answer Session (12 Jan 1996) with Hadhrat Mirza Tahir Ahmad, Islam Ahmadiyya”, www.youtube.com)
In the Netherlands, animal protection advocates reject slaughter without stunning. However, they acknowledge that if performed correctly, such slaughter does not necessarily cause more suffering than slaughter with stunning. Therefore, when conducted properly, ritual slaughter does not result in greater animal suffering than conventional stunning methods. (“Halal slachten niet pijnlijker voor dieren”, www.trouw.nl)
Under Dutch regulations, it is very important that slaughter without stunning takes place only under strict supervision and after a permit has been granted.
When Hazrat Khalifatul Masih IVrh was asked whether stunning can be considered Islamic, given that it was unknown in early Islam, and, if it alleviates the pain of animals, whether it would be permissible, he responded:
“Some people ask me if the modern style of slaughtering is Islamic, which is first stunning the animal, and then slaughtering it. In answer I say that it is not un-Islamic. I do not agree with orthodox Muslim scholars who say that this system was unknown to early Islam. These instruments which help alleviate the pain of animals were not available in those days. However, the principle, that even in killing you should show mercy, was enunciated by the Holy Founder[sa] of Islam himself.”
(The Seal of Prophets – His Personality and Character, Hazrat Mirza Tahir Ahmadrh, p. 33)
Therefore, the modern method of stunning animals before slaughter does not go against the teachings of the Holy Prophetsa as it renders the animal unconscious and reduces pain. Though stunning as we know it today was unknown in early Islam, its aim to minimise suffering reflects the spirit of mercy as taught by Islam and the Holy Prophetsa.
What does Islam say about stunning animals before slaughter?
Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V, said:
“An animal that is killed by asphyxiation through gas, or one that is killed by being immersed in boiling water without being slaughtered, is not permissible [halal] to eat according to Islamic teachings. Indeed, Allah the Exalted explicitly states in the Holy Quran:
‘Forbidden to you is [the flesh of an animal] which dies of itself, and blood and the flesh of swine; and that on which is invoked the name of one other than Allah; and that which has been strangled; and that beaten to death; and that killed by a fall; and that which has been gored to death; and that of which a wild animal has eaten, except that which you have properly slaughtered.’ (Surah al-Ma’idah, Ch.5: V.4)
“As for the matter of stunning animals, they are subjected to half-stun to spare them from some degree of suffering, after which they are also slaughtered, allowing their blood to flow out. This is because, even when half-stunned, both their heart and brain are still functioning.” (“Understanding halal slaughter: Is modern meat processing compatible with Islamic Law?”, www.alhakam.org)
So, stunning animals is permissible (halal).
Suspicion of a part of the Muslim Community
A part of the Muslim community in Holland made a declaration aimed at the Muslim Community and said what they used to say in previous years:
“Since we cannot obtain any guarantee that the slaughter is carried out according to the correct Islamic ritual method, there is too much doubt, and the butchers and slaughterhouses do not provide transparency about how the slaughter is done, we as Muslims must distance ourselves from doubtful matters. With Eid al-Adha (the Festival of Sacrifice) approaching and as we are required to perform a sacrificial offering, we must look for solutions that are truly halal. This is especially important now that it appears halal slaughter in the Netherlands is not possible, or that stunning is used before slaughter.” (“Deel Nederlandse moslims wil offerfeest boycotten”, www.ad.nl/)
There is a risk that such rigid positions may ignore the Islamic principle of convenience and feasibility (taysir: choosing the easiest way to solve a problem), whereas this is essential within the religion, especially for Muslims living in non-Islamic countries. Instead of collective abstention, a more productive approach would be to work with inspection bodies and invest in transparent slaughter practices.
Secondly, there are scholars who judge that stunning prior to slaughter is indeed allowed under certain conditions, as long as the animal does not die from stunning and the proper ritual acts are performed.
Muhammad ibn Salih al-Uthaymeen (d. 2001) was one of the most prominent Salafi scholars in Saudi Arabia. He said, and this is mentioned in Fatawa Noor ‘ala al-Darb:
“If it (the animal) is stunned and then slaughtered, and the blood flows before the animal dies, then it is Halal. […] The Prophetsa said: ‘And when you slaughter, slaughter in the best manner.’” (Narrated by Muslim on the authority of Shaddad Ibn Awsra)
To conclude this article, I will end with the words of Hazrat Khalifatul Masih Vaa, who summarises the matter succinctly:
“The gist of the matter is that one should neither indulge in excessive suspicion to avoid permissible things without reason nor adopt a reckless attitude and strive to use everything regardless of its lawful or unlawful status. Rather, one should endeavour to lead a life in accordance with Islamic teachings, investigating affairs to a reasonable and cautious degree.” (Understanding halal slaughter: Is modern meat processing compatible with Islamic Law?”, www.alhakam.org)
Islamabad, Tilford, UK, 1 June 2025: The amila members of the Sector 78 Jamaat in France were granted a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa.
The meeting commenced as Huzooraa arrived, greeted the attendees and led them in silent prayer. Huzooraa then turned his attention to the local president, Muhammad Belarbi Sahib, to begin the proceedings.
Review of Jamaat activities and targets
Hazrat Amirul Momineenaa enquired about the local Jamaat’s composition. It was reported a total of 121 Ahmadis, with 67% being of Moroccan and Algerian descent and the remainder of Pakistani origin.
Huzooraa then delved into the Jamaat’s tabligh efforts, asking about their annual bai‘at target. Upon learning the target was five new converts, Huzooraa advised that this figure was too modest. He counselled that even if each of the amila members present were to bring one person into the fold of Ahmadiyyat, the number would surpass the current target. Huzooraa emphasised the necessity of setting ambitious goals and formulating proactive programmes, cautioning that without such ambition, the mission of spreading Ahmadiyyat would take centuries.
Following brief introductions from the General Secretary and the Qaid Majlis Khuddam-ul-Ahmadiyya, Huzooraa addressed the Secretary Ishaat, enquiring about the publication of any local periodical. The secretary explained that while they organised reading sessions after prayers and distributed some literature at stalls, they lacked a dedicated centre and were only able to hold prayers four times a week in a garage. In response, Huzooraa reminded him that offering prayers five times a day is obligatory.
The Assistant Secretary for Tahrik-e-Jadid and Waqf-e-Jadid was asked if all Jamaat members were participating in these schemes. He reported that 50 members had made promises, with 42 having fulfilled them. Huzooraa advised that children should also be included in these blessed schemes.
Addressing the Secretary Tarbiyat, Huzooraa stressed the importance of encouraging members to attend prayers regularly. He noted that with 121 members, it should be feasible to arrange a salat centre, even within someone’s home.
During the discussion with the Secretary Maal, Huzooraa also enquired about the number of musis. This led to an exchange with the Secretary Wasaya, whom Huzooraa encouraged to increase the number of members participating in the scheme.
The Secretary Ziafat was asked about opportunities for providing hospitality. He explained that food is organised for guests during tabligh events.
Finally, Huzoor-e-Anwaraa spoke with the Secretary Umoor-e-Kharijiyyah, asking about his personal contacts with councillors, politicians, government officials and academics, etc. The secretary affirmed that he maintained good relations with such figures. Learning that the secretary was a native Frenchman, Huzooraa remarked that this could be particularly beneficial, advising him to leverage this to build stronger relationships with neighbours and local officials.
Project for a new salat centre
A member of the amila presented a report on a project to acquire a property for a dedicated salat centre. He explained that the plan was to purchase a house in the city and convert it into a prayer centre, with the aim of completing the purchase in June.
Huzooraa enquired about the accessibility of the proposed location. The secretary confirmed that its location was convenient for over 60% of the local Jamaat members. Huzooraa then asked about the financial plan and timeline for the purchase. The secretary reported that significant efforts had been made during the month to encourage financial sacrifices for this cause. The total cost of the property is 270,000 euros, of which 37,000 euros has already been collected from the local Jamaat. Huzooraa noted that 233,000 euros were still outstanding and enquired whether the national Jamaat headquarters would be providing a loan to cover the shortfall. The secretary acknowledged that further efforts were required.
Huzooraa asked if the local members had the financial capacity to purchase the property. The secretary opined that while it might not be possible within a month, it was certainly achievable over a few years, though the desire to acquire the centre immediately was strong in order to meet the objectives set by Huzooraa.
In response to a question from Huzooraa, it was stated that most members are salaried employees rather than business owners. He then presented photographs of the proposed property. Huzooraa asked if it was in a residential area and whether they had secured permission from the local council for congregational activities. The secretary confirmed that they had met with the council and, due to the availability of nearby parking, no objections had been raised.
Huzooraa then asked the Sadr Sahib about the extent of support from the national headquarters and the conditions of any potential loan. The Sadr explained that it was part of a national scheme to which every Jamaat contributes.
Huzooraa concluded this segment by praying that Allah the Almighty may enable them to acquire the centre soon. Upon learning that the Jamaat did not have a resident missionary, Huzooraa asked if they needed one, to which the Sadr replied in the affirmative.
Guidance on financial sacrifices
Next, permission was granted for members to ask questions.
The Secretary Maal sought guidance regarding the collection of chanda. He asked whether it would be better to allow members to calculate and declare their monthly contribution themselves, rather than asking for their income details, as some members feel hesitant to disclose their full earnings.
Huzooraa instructed that members, especially the musis, should at least be asked to affirm that their contribution is in line with what they can afford.
Huzooraa acknowledged that due to rising inflation and expenses, some may not be able to pay the full prescribed rate. It is better for them to contribute a smaller amount truthfully than to resort to falsehood. The focus should be on sincerity. If someone with a high income wishes to contribute a lesser amount for a valid reason, they may seek permission from the Markaz.
The spirit of service
The General Secretary expressed a concern that much of his work felt administrative and procedural. He sought Huzoor’saa guidance on how to prevent this role from becoming a mere formality.
Huzooraa responded by reminding him that the principles and guidelines for service are well-established and have been repeatedly explained. He stated that he cannot individually instruct every office-bearer across the expanding global Jamaat. The guidance is available in his sermons, addresses and meetings and is disseminated through official publications. The rules and regulations are clearly documented. Those who are sincere in their desire to work can find the way. The key, Huzooraa advised, is to perform one’s duties with honesty and with the sole intention of pleasing Allah the Almighty and serving His Jamaat. Simply filing reports is not the true purpose of the work.
The Jamaat as a spiritual system
Another member asked for guidance on how to respond to those who wish to run the Jamaat’s system like a company.
Huzooraa clarified that the Jamaat operates according to its own established rules and regulations, as detailed in the Dastur-e-Asasi (Constitution) and other regulatory documents for central, local and auxiliary bodies. The roles and responsibilities of every office-bearer are clearly defined. While the Jamaat adopts effective practices from secular organisations, its foundation is spiritual. The ultimate objective is not corporate profit but attaining the pleasure of Allah the Almighty. All work within the Jamaat should be undertaken with this divine purpose in mind, not to please any individual or the Markaz. God is all-seeing. Huzooraa referenced his recent address to the Majlis-e-Shura of the UK, which contained comprehensive guidance for office-bearers. He reiterated that the Jamaat is Allah’s ‘company’ and when pleasing Him is the primary objective, all matters naturally fall into place.
Guidance on mercy killing
A member noted that France is considering legalising euthanasia, or mercy killing and asked for guidance for Ahmadi healthcare professionals who might be instructed to carry out such a procedure.
Huzooraa explained that mercy killing does not typically involve a direct, violent act by a doctor. It is usually administered through a slow-acting poison or the withdrawal of treatment, often by paramedical staff under a doctor’s direction. Huzooraa advised that a person with a strong conscience should try to be excused from such a duty by stating their inability to perform it. In a situation where it becomes a legal and professional obligation and the patient themselves has requested it, it becomes a matter of compulsion. The doctor is not committing murder in the criminal sense.
The ideal course, Huzooraa stated, is to avoid involvement. One should try to be excused from the task. If that is not possible, one must either leave the profession or comply under duress.
The questioner mentioned that his 16-year-old daughter wishes to enter the medical field. Huzooraa counselled that she should not be discouraged. The medical profession is vast and she can choose a specialisation focused on saving lives rather than ending them. He advised the family to focus on the positive aspects of the profession. Becoming a doctor is a noble pursuit dedicated to saving lives and situations involving mercy killing are extremely rare.
The mulaqat concluded with a request from the Sadr Sahib for a group photograph with Huzooraa, which was graciously granted.
Islamabad, Tilford, UK, 31 May 2025: The national amila of Jamaat-e-Ahmadiyya Germany was blessed with a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa.
The meeting commenced with a silent prayer led by Huzooraa, after which the proceedings began.
Amir Sahib Germany, Abdullah Uwe Wagishauser, introduced the amila members, noting that both previous and new members were present, with the exception of one who was unable to attend due to illness. He mentioned that there was one new addition to the amila, the Secretary Nau Mubai‘een, who then introduced himself.
Hazrat Amirul Momineenaa instructed that the new Missionary-in-Charge should assume his responsibilities immediately upon his return to Germany.
Guidance for various departments
Throughout the meeting, Huzooraa addressed various secretaries, offering tailored advice and strategic direction for their respective departments.
Addressing the new Secretary Ishaat, Huzooraa acknowledged the good work done previously and encouraged him to advance it further. The secretary requested prayers. Huzooraa replied, “Yes, but the work is something you yourselves have to do.”
Huzooraa then spoke with the Secretary Tahrik-e-Jadid and said he knew how to perform his duties, but advised, “You need to learn more.”
Huzooraa then imparted a pivotal piece of advice for all office-bearers, stating:
“The real issue is what I said to the delegates and office-bearers at the Shura. You do get the work done, but you should not take personal credit for any task. Instead, you should consider it a grace of Allah the Exalted. Every night before sleeping, each office-bearer should reflect and assess whether the work they did, the work they intended to do and their thoughts were in accordance with the commandments of Allah the Exalted and for His pleasure, or merely for show. I also mentioned this in that [Shura address]. If you conduct this daily review, you will realise how much work we do to showcase our performance and how much we do to attain the pleasure of Allah the Exalted. The performance itself should also be for the sake of attaining God’s pleasure. This is a very important matter. I know that many office-bearers, for instance, do not fully act upon the tahrik for supplications that I had initiated.”
Huzooraa asked how many of them act on this guidance and stressed that this is something that must also be taught to those who work with them and under them in the local jamaats, as these are fundamental principles they must follow.
Huzooraa continued: “The rest, Tahrik-e-Jadid or Chanda Aam contributions will continue to come, Secretary Maal’s financial requirements shall continue to be met, Amir Sahib’s worries will also be alleviated; that is not an issue, these ups and downs are a part of life. However, the essential thing is that there should be loyalty and humility; these are the two fundamental things that everyone should remember.”
Speaking with the Secretary Talim, Huzooraa asked if he works according to the rules, to which he replied that they try to. Huzooraa enquired about his coordination and cooperation with the Amir Sahib and other departments, which the secretary affirmed.
In his remarks to the Secretary Nau Mubai‘een, a convert of Turkish descent, Huzooraa stressed that nurturing new members is no simple task. Converts, he observed, span diverse backgrounds: German, Arab, Bosnian, Pakistani, Afghan, Turkish and other European nationalities. A tailored programme must therefore address their individual habits while remaining firmly rooted in Jamaat traditions and Islamic teaching. Huzooraa instructed the Secretary to compile a complete register of all converts from the past few years, classifying them by motivation: those who embraced the Jamaat out of conviction, those who joined through marriage, those already familiar with religion and those requiring instruction from the very beginning. He emphasised that this demanding task calls for a carefully structured plan, prepared in consultation with the Amir, the Secretary Tarbiyat and the Missionary-in-Charge and then implemented methodically.
In a light-hearted moment while speaking to another amila member whose name included “Choudhary,” Huzooraa asked, “Are you more of a ‘choudhary’ (chief) or more of a ‘khadim’ (one who serves)?” The member replied, “More of a khadim.”
Addressing a missionary who is also serving as a national amila member, Huzooraa said:
“The work of a missionary, apart from the duties of his department, is to present his personal example. A murabbi or a muballigh, even if he becomes a secretary, is still a missionary. And people’s attention is drawn towards a missionary; therefore, you are not just a secretary. So, always keep this in mind and set an example for the people; your prayers, your nawafil, your supplications, your lifestyle, your morals, your conduct, your speech – all these things should be an example for the people.”
To the Secretary Maal (Expenditure), Huzooraa instructed, “It is your job to keep the expenses within the budget. Make an effort for this.”
Addressing the Secretary Maal (Income), Huzooraa provided detailed guidance:
“You should contact the relevant finance secretaries of the jamaats and also contact the members directly. Then, you should motivate those who are well-off but do not pay their chanda according to the prescribed rate and persuade them to pay correctly according to their income. The poor generally give, but even with them, you should try to ensure that people are not dishonest. If their circumstances do not permit and they need an exemption from payment or wish to pay at a lower rate, they should seek formal permission in writing. However, the task of tarbiyat regarding income is also essential. For this, seek help from missionaries and the secretaries of Tarbiyat and also from the respective jamaats. Then, prepare the budget. If the tarbiyat is done correctly, your work will become easier. Therefore, in addition to inspectors, you will need to form a team to draw attention to this matter. Seek help from missionaries as well, so that they too remind [people]; when they repeatedly draw attention to it, it has an effect.
“Sometimes, the thought arises in some people’s minds that missionaries are drawing attention to this because they are paid employees of the Jamaat. Eradicate this notion from people’s minds. This is the responsibility of the Missionary-in-Charge and the Secretary Tarbiyat as well; this also needs attention.
“What people give, they should give for the sake of Allah the Exalted and for the purification of their wealth. I mentioned this yesterday as well. Instil these things in people and create the true spirit of financial sacrifice in them; then they will continue to make sacrifices despite inflation. There is inflation here [in the West], but the situation is not like in Pakistan or Africa, yet people there still give and make sacrifices. Here, the conditions are much better in comparison.”
Huzooraa directed that any exemption be kept to a bare minimum; members ought not be permitted to discharge merely a quarter or half of their due contribution, let alone be excused altogether. Priority, he emphasised, must first be given to recovering outstanding arrears, while simultaneously devising and implementing a forward-looking plan to ensure systematic collection thereafter.
Addressing another secretary, Huzooraa advised:
“Your issues are often presented. Presenting problems is not the main task; the real task is how to solve them. You sometimes start thinking about other issues. […] You should work according to the responsibilities assigned to you within your rules.”
Speaking with the Secretary Tabligh, Huzooraa asked, “Are the Tabligh reports you send accurate, or do you compile them while sitting at home?” The secretary responded that they try to avoid any exaggeration and that before a bai‘at, they arrange a meeting for the new convert with a missionary to ensure their conviction and the report is sent to Huzooraa accordingly. Huzooraa emphasised the need to avoid ambiguity.
Upon this, Amir Sahib clarified, “Now, I personally check every bai‘at report and now every applicant writes the letter in their own language so that we understand their personal motives better.” Regarding the bai‘at target, the secretary stated that their consolidated target, based on the targets from individual jamaats, is 700.
In response, Huzooraa advised the formation, or revitalisation, of an active Tabligh Committee, with the Missionary-in-Charge and all the others playing their respective roles in it too. The task, he reminded them, demands a coordinated team effort rather than the labour of a single individual.
Addressing the newly appointed Missionary-in-Charge, Huzooraa said:
“Plan your new assignment afresh. See what tasks are to be assigned to the missionaries and how you will get the work of Tabligh from them, how you will get the work of Tarbiyat from them and how you will get them to assist in other departments. And in meetings, what targets are to be assigned to them and for the targets given, you should take a regular monthly report from them on what they have accomplished, whether they have worked according to their target or not. Then, where there are shortcomings, [see as to] why they are there. Share the good work of efficient and diligent missionaries with each other in your meetings, so that others can benefit from what they did that others did not. Instil confidence in the missionaries themselves and also make them realise their responsibility.”
To the Secretary Amoor-e-Ammah, Huzooraa instructed:
“Establish a department within your own that also deals with reconciliation. When a matter goes to Qaza, you cannot interfere there, but before it goes to Qaza, you can try to bring about reconciliation. […] Just as the Missionary-in-Charge and missionaries or the Tarbiyat Department can make efforts, similarly, the Amoor-e-Ammah Department can also try to reconcile matters that come to its attention.”
Huzooraa urged the Secretary Tarbiyat to revitalise the department so thoroughly that it becomes the helper of other departments such as Amoor-e-Aamma, Maal and the other offices. He should regularly meet the local secretaries.
Huzooraa also emphasised the importance of personal contact with individual members of the Jamaat. He said that if they could speak directly to even half the members of the Jamaat individually and personally, many problems would fade and the efforts must not only be limited to office work.
He told the Secretary to visit Jamaats that send good reports and check whether life on the ground matches what is written. Where complaints arise, the Secretary should decide whether they are genuine or merely habitual grumbling.
Huzooraa also reminded the Missionary-in-Charge to make similar checks about missionary reports by visiting jamaats.
Huzooraa enquired from the Secretary Waqf-e-Arzi & Talim-ul-Quran whether they would achieve their target this year and said:
“Go to the people, train them, draw the attention of the relevant secretaries and also make individual contact with members. When attention is drawn from the Centre, it has an impact. When you draw their attention, they will say that the secretary from the Centre has written to them personally. Therefore, involve the various auxiliary organisations: Ansarullah, Khuddam-ul-Ahmadiyya and Lajna. […] And it’s not that one or two days are dedicated, but waqf-e-arzi should be for at least ten days, although the initial condition was for two weeks.”
Advising the Secretary Wasaya, Huzooraa instructed to tell musis that they should pay their dues according to their income. “Either do not do wasiyyat or pay accordingly; there is no compromise in wasiyyat.”
Advising the Secretary Ziafat, Huzooraa remarked that he should have stayed at Baitul Futuh during his visit, so that, “you would have been told of their Ziafat-related shortcomings and you too would have become aware of them, giving you an opportunity to rectify your own. And some issues would have been pointed out to us as well, providing an opportunity for improvement here.”
An Additional Secretary Jaidad for the 100-Mosques Project gave an update, stating they now have over 85 properties, including 60 purpose-built mosques. Huzooraa raised the issue of complaints from some jamaats who have raised funds but are still awaiting the construction of a mosque. Amir Sahib clarified that they always fulfil their promises, but delays can occur when jamaats propose projects that are excessively costly. Huzooraa then asked for an update on the mosque project in Heidelberg, which the relevant secretary provided.
While reviewing international affairs with the Secretary Umoor-e-Kharijiyyah, Huzooraa reflected on Germany’s evolving stance towards Israel’s actions in Palestine.
Huzooraa noted that, two days earlier, the German Chancellor had acknowledged that the country’s history makes open criticism of Israel difficult, yet had nevertheless urged Israel to curb its current military actions.
The Secretary Umoor-e-Kharijiyyah reported that the Jamaat raises the matter in every political meeting and across social media, but most governments continue to export arms to Israel. Huzooraa observed that Spain has already suspended such exports and urged Germany to adopt a similar stance, emphasising that historic guilt should not prevent present-day Germans from condemning injustice.
The Secretary Umoor-e-Kharijiyyah informed Huzooraa:
“Among all Muslim organisations [of Germany], only Jamaat-e-Ahmadiyya is the one that has spoken first on the issue [of Palestine] and has spoken most clearly and explicitly. And just a few days ago, a Member of Parliament acknowledged and accepted that Jamaat-e-Ahmadiyya was the first to raise its voice on this matter.”
Huzooraa then spoke with the Missionary-in-Charge again, instructing him that he would have to, together with Amir Sahib, devise a policy on how and where to utilise the upcoming missionaries. Huzooraa mentioned that someone had recently raised criticism at a Jamaat gathering about trained missionaries being placed in office roles. Huzooraa said this should have been addressed by explaining that this is not a new scheme. He said that even at the time of Hazrat Khalifatul Masih IIra, he had stated that we should have such missionaries who, after being educated and trained in Jamia, are appointed in offices instead of recruiting clerks, so that they have religious knowledge and also work with the spirit of a life-devotee. So, this is an old scheme of Hazrat Musleh-e-Maudra. So, this is not something new.
During his discussion with the Secretary Rishta Nata, Huzooraa observed that some members claim Islam permits marriage with the People of the Book, yet asked how one could marry those who, though they claim to be among the People of the Book, subscribe to the Trinity and thus commit shirk. He directed that this theological distinction be taught systematically through Khuddam-ul-Ahmadiyya, Ansarullah, Lajna Imaillah, the Tarbiyat Department and the missionaries.
Turning to practical duties, Huzooraa reminded the department that it must counsel families, assist them and actively propose suitable matches for both boys and girls. He called for well-structured gatherings in which prospective families may meet under supervision, receive guidance and settle arrangements within an organised scheme.
The Secretary reported that two initiatives are already in place: a general “Meet and Greet” programme and individually arranged introductions. The team visits local jamaats, invites interested families for private consultations and suggests appropriate matches.
Huzooraa instructed that the department work closely with Lajna Imaillah to understand the concerns and expectations of prospective brides. If a woman seeks direct advice, the Secretary may meet her, but never alone; a second person must always be present. He further emphasised strict confidentiality: personal details are not to be disclosed and the same discretion must be observed by Amoor-e-Ammah, the missionaries and all other office-bearers to safeguard the trust of Jamaat members.
General questions
Huzooraa then invited anyone to ask any questions. A secretary asked if the Jamaat could write on behalf of members who are shy to write directly to Huzooraa to request permission to pay a lower rate of chanda. Huzooraa granted permission and added:
“In my opinion, the majority of people are generally more hesitant to say something in front of their office-bearers than in front of me. But in any case, there are still such people who are closer to you, so it is fine, you may ask and inform me.”
Amir Sahib Germany highlighted the challenge of engaging young, well-educated Ahmadis and bringing them closer to the Jamaat, stating it is a difficult struggle for which they need guidance. Huzooraa replied:
“These are the challenging issues. You have to face them. Try to involve all the auxiliary organisations; Lajna, Ansar, Khuddam and your Tarbiyat Department as well as your missionaries, the murabbis. They should all work together and make a concerted and consolidated effort. This way, you can bring them close to the Jamaat. Some of them have some grievances against their local office-bearers. Some have only their worldly desires, some have their problems and issues because of their family matters. So, you will have to [find] out what the cause of it is and then do accordingly. Every person needs a different treatment. You cannot give paracetamol to a typhoid patient or a simple [antibiotic] to a cancer patient. Every person needs a different treatment and you will have to find out what kind of treatment a person needs. This way, you can rectify all the problems.”
In response to Amir Sahib’s request for special prayers for the amila to become excellent examples, Huzooraa said:
“You should also pray for yourselves. […] I have been asking all the time that every amila member should pray two nawafil for their departments. […] And if you are determined, you will do it. If you realise its importance, obviously you will do it.”
Another secretary asked if they could give donations to non-Ahmadis for the construction of their mosques. Huzooraa advised, “Why? If you are not going to pray behind them and if they are speaking against you, why should you? If they do not believe in the Imamas of the Age, then why should we offer our money for their mosque instead of our own? Anyway, it is not a sin, but it is better to avoid it.”
The meeting concluded with a group photograph with Huzooraa.
[In the name of Allah, the Gracious, the Merciful.]
[We praise Him and invoke blessings upon His Noble Messengersa and upon His servant, the Promised Messiahas.]
[By the grace and mercy of Allah – He alone is the Helper.]
Resolution of Condolence
On the demise of the respected Syed Mir Mahmood Ahmad Nasir Sahib
The students, teachers and staff of Jamia Ahmadiyya UK hereby express their heartfelt feelings of grief and sorrow at the sad passing of the long-standing servant of the Ahmadiyya Jamaat and valiant helper of Khulafa-e-Ahmadiyyat, the revered Syed Mir Mahmood Ahmad Nasir Sahib, former Principal of Jamia Ahmadiyya Pakistan.
اِنَّا لِلّٰہِ وَاِنَّا اِلَیۡہِ رٰجِعُوۡنَ
[‘Surely, to Allah we belong and to Him shall we return.’]
The late Syed Mir Mahmood Ahmad Nasir Sahib, by virtue of his close link with the blessed family of the Promised Messiahas, and owing to his family heritage and personal qualities, was a distinguished personality who also possessed outstanding prowess in religious sciences and spiritual insights. Every moment of his trustful life was dedicated to serving humanity for the sake of Allah. On Sunday, 11 May 2025, he returned to his True Master, leaving millions of devoted members of the Ahmadiyya Community bereaved.
His very being was a vessel of immense spiritual blessings. By being the nephew of the revered Mother of the Faithful, Hazrat Sayyidah Nusrat Jahan Begumra (Amma Jan), the Promised Messiahas was, therefore, his uncle by marriage (husband of his paternal aunt) – a relationship of great closeness. He was also the son-in-law of Hazrat Musleh-e-Maudra, […] the illustrious grandson of Hazrat Mir Nasir Nawabra; and the noble son of Hazrat Mir Muhammad Ishaqra. From the moment he entered the academic arena until his last breath, he was enabled to render colossal, invaluable and unparalleled services to the Jamaat – too numerous to recount here.
After pledging a life-devotion [waqf-e-zindagi], he took up the mission of continuing the services of his respected father and, until his return to the Creator, honoured that pledge magnificently, never allowing a single moment of his life to be devoid of service to faith. Immediately thereafter, he entered Jamia Ahmadiyya, completed his religious studies and subsequently his secular education; fully equipped with knowledge and virtue, he stepped into the field of service and rendered countless services.
ذٰلِکَ فَضۡلُ اللّٰہِ یُؤۡتِیۡہِ مَنۡ یَّشَآءُ
[‘That is Allah’s grace; He bestows it on whom He pleases.’]
Syed Mir Mahmood Ahmad Nasir Sahib was enabled to serve as:
• Missionary of the Jamaat in London, the USA and Spain; • Lecturer and later Principal of Jamia Ahmadiyya Pakistan; • Wakil-ut-Tasnif (Director of Publications) and Wakil-ut-Talim (Director of Education) at Tahrik-e-Jadid Anjuman Ahmadiyya, Pakistan.
Similarly, he served in various capacities within the auxiliary organisations Khuddam-ul-Ahmadiyya Markaziyyah and Ansarullah Pakistan; as Deputy Officer for Jalsa Salana Pakistan; and as a member of the Majlis-e-Ifta, the Tadwin-e-Fiqh Committee, the Khilafat Library Committee, the revision committee for the Translation of the Holy Quran by Hazrat Khalifatul Masih IVrh, the Topics Committee for Jalsa Salana speeches, and the Orphans’ Committee.
Under Majlis-e-Irshad, he, along with other scholars, was often granted the honour of addressing sittings held in Masjid Mubarak.
Hazrat Amirul Mominin, Khalifatul Masih Vaa founded the Noor Foundation in 2005 and appointed him its President, a post he held until his demise. Gifted with the command of more than six languages, he was a great researcher, thinker, Hadith scholar and translator – a prodigy of his era. He was exceedingly lively and quick-witted; a gentle humour and subtle wit adorned his conversation. Frank in speech and guileless in manner, he was also deeply devoted to worship. A first-rate orator, he also excelled in teaching the Quran and Hadith. His habit of reading was unparalleled; apart from a few hours’ rest each night, he was ever engrossed in work. In matters of Jamaat funds, he exercised the utmost caution. His lifestyle and habits were extremely simple; until health no longer permitted, his sole conveyance remained a bicycle. His heart brimmed with love and affection for the students, who in turn loved him and felt at ease in his company. Hundreds of his pupils are presently serving the faith across the world.
We pray to Allah the Almighty that He may grant Syed Mir Mahmood Ahmad Nasir Sahib a place among His loved ones, continue to raise his ranks, bestow upon him an exalted station in Jannat-ul-Firdaws, be the Protector and Helper of his progeny in every respect, and make them heirs to his prayers and virtues. Amin.
All the teachers of Jamia UK, humbly represented before our Master, Hazrat Khalifatul Masih Vaa, together with every member of the blessed family of the Promised Messiahas, the bereaved family and descendants of the respected Mir Sahib, all his pupils, and the members of the worldwide Ahmadiyya Jamaat, express profound sorrow and grief. We all supplicate that the void created in the Jamaat by the passing of Syed Mir Mahmood Ahmad Nasir Sahib may, through Allah’s grace, be filled, and that He may raise many worthy replacements for him.
Amin, O Most Merciful of those who show mercy.
Wassalam
Your humble servants,
All the students, teachers and staff of Jamia Ahmadiyya UK
Submitted with utmost respect to
Hazrat Amirul Mominin, Khalifatul Masih V, may Allah be his Helper
Copies to: • Respected Syed Ibrahim Munib Ahmad Sahib (son of the late Syed Mir Mahmood Ahmad Nasir Sahib)
• Respected Dr Syed Ghulam Ahmad Farukh Sahib (son)
• Respected Syed Shoaib Ahmad Sahib (son) • Respected Syed Muhammad Ahmad Sahib (son) • Respected Dr Syed Ghulam Ahmad Farukh Sahib (son) • Respected Sayyidah Aisha Nusrat Jahan Sahiba (daughter) • Daily Al-Fazl International • Weekly Al Hakam, London
Much has been written about Indian pilgrims to Mecca and Medina in the colonial days, but most of such investigation has revolved around the political interaction of various territories and their colonial masters. Discussions on epidemics are also a favourite topic, but that too is mostly rooted in geopolitical interests and concerns around border controls and measures.
While debates around sectarian conflicts have found some space in the colonial-Hajj literature, a community almost never mentioned is the Ahmadiyya Muslim Community that underwent restrictions and hardships from not only their co-religionists, but also the states involved in the process.
Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Son of the Founder of the Ahmadiyya Muslim Community, undertook the journey to perform Hajj in late 1912. This was two years prior to him taking on the caliphate of his late father Hazrat Mirza Ghulam Ahmadas of Qadian. He was accompanied by his maternal grandfather, Hazrat Mir Nasir Nawabra, and another companion by the name of Abdul Mohyi Arab.
He left Qadian on 26 September 1912, boarded the ship to Port Said from Bombay (16 October), and arrived in Mecca via Jeddah on 7 November.
Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra and his entourage had undertaken this journey to perform Hajj and, alongside, to propagate the message of Ahmadiyyat in the Holy lands of Mecca and Medina.
The Ahmadiyya community reported on his journey based on the letters he wrote to Hazrat Hakeem Noor-ud-Deenra, then the caliph of the Ahmadiyya community in Qadian, en route and during his stay in Hijaz.
Newspaper reports suggest that he remained busy in preaching Islam right from the very start, where he often spoke to several atheists while aboard the ship. While in transit at Port Said, he had a meeting with the Shaikh-ul-Islam of the area, where Abdul Mohyi Arab, for his command on the Arabic language, introduced the Shaikh to Ahmadiyya beliefs with special reference to the death of Prophet Jesusas.
He remained busy in tabligh (proselytising) while staying in Jeddah1, before departing for Mecca on camelback.
Hazrat Mahmud Ahmadra soon got recognised, and the news that he was in Mecca spread quite rapidly.2 As he walked the streets, some would point towards him, saying “Ibn Qadiani”, or the son of Qadiani.3
Some Indians from Bhopal – one of them his distant maternal uncle and another from the nobility, named Khalid – had launched a campaign against Hazrat Mahmud Ahmadra, claiming that he and his associates were spreading kufr in the holy lands of Hijaz.
This he had found out from a scholar, namely Abdus Sattar Kibti, whom he preached and invited to accept Ahmadiyya Islam. Kibti warned him not to go about doing tabligh, as some mischief-makers had even put up posters against him and his entourage; the public could hence be in a rage and could resort to violence.
Kibti also informed him that the two men had also incited the government of Hijaz to take action against the “Qadianis”.4
This reminded Hazrat Mahmud Ahmadra of a debate he had had earlier that day, with a scholar who, after listening, had said that had there been a sword available, he would have beheaded him straight away.5
Despite the precarious circumstances, he also had a meeting with the Sherif of Mecca,6 the details of which are not known.
Reminiscing about his Hajj experience almost a decade later, Hazrat Mahmud Ahmadra once stated:
“Back then, the authorities could arrest anyone they wished, but I did tabligh quite a lot and quite openly. However, after the day we left Mecca, the house where we had stayed was raided, the landlord taken into custody and questioned about our whereabouts.”7
With the outbreak of cholera in Hijaz, the entourage had to sail back to India on the next available ship.
Ottomans behind the scenes
Warships at Port Said
This persecution that had taken Hazrat Mahmud Ahmadra by surprise had not just emerged out of nowhere. The stage had been set even before they set foot on the ship from Bombay.
As the entourage boarded the Hijaz-bound ship on 16 October 1912, the Ottoman Ministry of Foreign Affairs at Istanbul had sent a communique to the Ministry of Interior Affairs of the Hijaz, on the very same day:
“Sublime Porte
“Ministry of Foreign Affairs
“General Directorate of Political Affairs
“Number: –
“Bombay Consulate dated 16 October.
“Mirza Ghulam [sic. Bashir-ud-Din] Mahmud Ahmed, the 23-year-old son of Mirza Ghulam Ahmed, who is from Qadian Town of Punjab and claimed to be the Mahdi while he was alive, left for Hijaz yesterday with his entourage to perform the hajj. Mahmud Ahmed is accompanied by a man named Abdulhay ibn Abdullah. This man is from Hille (حله) but in reality, he is from Hilye (حلیە). When he applied for a passport at the consulate, he was asked to bring a witness to prove his identity. Then, when he tried to get a visa with the passport he received from the Iranian consulate, it was understood that he had bad intentions, and his passport was detained for a while. Finally, we gave him a document. Although his book seems ordinary on the surface, its content is harmful. He is a follower of Hakim Nureddin, whom Ahmed left as caliph. His purpose in going to Hijaz is to spread his mezheb [sect]. Nuruddin has books claiming that Ahmed is the Mahdi. Ahmed has also written several books on the subject. However, I sent a letter to the Hijaz Province asking for measures to be taken to prevent these men from spreading sedition and distributing their books. To command belongs to him who commands all.”8
A reminder was sent a few days later by the same person to the same person, which carried more information. Where the earlier letter instructed for “measures to be taken to prevent these men from spreading sedition and distributing their books”, the reminder went a step ahead and instructed “to prosecute these men”:
“Sublime Porte
“Ministry of Foreign Affairs
“General Directorate of Political Affairs
“Number: 25475/1249
“To the Ministry of Interior
“Summary: About Mirza Ghulam Mahmud Ahmed from Punjab who came to Hijaz and his entourage.
“Mirza Ghulam [sic] Mahmud Ahmed, the son of Mirza Ghulam Ahmed, who was from Qadian town of Punjab and claimed to be the Mahdi while he was alive, came to Hijaz with his entourage on November 15 to perform the Hajj pilgrimage. Due to the negative information about Abdulhay [sic Abdul Mohyi] ibn Abdullah, one of Mahmud Ahmed’s entourage, his identity was investigated and one of the books he wrote was examined. It is highly probable that these men brought propaganda books with them. The Bombay Consulate sent a letter to prosecute these men so that they do not spread sedition and distribute books. We have sent you a copy of the letter from the Consulate. We request that your Ministry take the necessary action. December 2, 1912
“Undersecretary on Behalf of the Minister of Foreign Affairs.”9
It appears that, having received no response, the Ministry of Foreign Affairs continued to chase the matter with Hijaz through the following months and within the timeframe when Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra was still in Hijaz:
“Ministry of Interior Communications Department
“Branch 2
“Ref: 1249
“Date: 9 December 1912
“Ciphered telegram to the Province of Hejaz via Beirut.
“We expect you to inform us of the investigation you have made after receiving the letter sent to your province by the Bombay Consulate regarding Mirza Ghulam Mahmud Ahmed and his entourage from the people of Punjab.
“The document written by order of the Undersecretary is in the file at the Ministry of Foreign Affairs.”10
Upon this follow-up query, the Ottoman governor of Hijaz wrote back to the Sublime Porte:
“Hejaz Province
“Register Office
“Ref: 100
“To the exalted Interior Ministry,
“My kind and exalted lord,
“This is the response to the coded telegram from your ministry dated 11 December 1912. We have not yet received any correspondence from the Bombay Consulate regarding Ghulam Mahmud Ahmed and his entourage. We have sent a letter to the Consulate and requested an explanation regarding this matter. We will do what is necessary depending on the response we receive. To command belongs to him who commands all.
“December 25, 1912
“Governor of Hijaz”11
As the readers would have observed, the issue was being treated as a high priority and communicated in code that needed deciphering.
To the above reminder, dated 9 December 1912, the Governor of Hijaz finally replied on 3 April 1913:
“Hejaz Province
“Register Office
“Ref: 24
“Summary: About Mirza Ghulam [sic] Mahmud Ahmed from Punjab and his entourage who came to Mecca during the last Hajj season and returned to their hometown without causing any trouble.
“To the exalted Interior Ministry,
“My kind and exalted lord,
“This is an annex to the official letter dated 25 December 1912 and numbered 100. Gulam Mahmud Ahmed from Punjab and his entourage arrived in Mecca at the beginning of the month of Dhul-Hijjah. After performing the Hajj, he went to Jeddah with his entourage on the 19th of the same month. The Jeddah administration reported that they did not cause any problems while they were there and then returned to their country. The Bombay Consulate General was also informed about this. To command belongs to him who commands all.
“3 April 1913
“Governor of Hijaz”12
It was not only the Foreign Ministry of the Ottoman Empire communicating with their Interior Ministry in Hijaz on this matter. Material held at the Ottoman Imperial Archives in Istanbul shows that the Grand Vizier, only second to the Ottoman Sultan, was also taking a keen interest in the matter of these “Qadianis”. The higher-ups at Sublime Porte were now looking into what Ahmadiyya was all about and what to expect from these men.
While Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra was in Mecca (7 November-25 December 1912), the Ministry of Internal Affairs wrote to the Ministry of Foreign Affairs on 2 December 1912:
“Ministry of Internal Affairs
“General Communications Department
“Branch 2
“Ref: 1249
“Date of arrival at the office: December 4, 1912
“Registration date: December 9, 1912
“To the Ministry of Foreign Affairs
“This is a response to the letter dated 2 December 1912 and numbered 1249/25475 from the General Directorate of Political Affairs.
“The Bombay Consulate was requested to procure and send a few copies of the books on Mahdiism published by Mirza Ghulam Ahmad from the Qadian Town of Punjab.
“This is an order of the Undersecretariat.”13
This acquisition of Ahmadiyya literature seems to have run deep into the following year. It seems that books were acquired directly from Qadian, as the letter below suggests the arrival of copies of The Review of Religions along with a letter from the then editor, Maulvi Muhammad Ali:
“The exalted Chief Secretary of His Majesty
“Ref: 124
“A person named Muhammad Ali, who wrote the book “Risalah al-adyan” in Punjab, sent us the book “Ta‘lîm-i İslâm” written by Mirza Ghulam Ahmed Khan, along with a letter. The letter and the book were sent to the Ministry of Education for review. To command belongs to him who commands all.
“29 July 1913
“Chief Secretary to His Imperial Majesty”14
The Grand Vizier, or the Ottoman Sultan’s chief secretary or prime minister, saw the book of Hazrat Mirza Ghulam Ahmadas as an important one and forwarded it to the Ministry of Education:
“Grand Vizier’s Office
“Branch 2
“Ref: 134
“Date: July 30, 1913
“To the Ministry of Education
“We received a letter signed by Muhammad Ali, the author of the “Risalah al-adyan”, stating that Mirza Ghulam Ahmed Khan’s book “Ta‘lîm-i İslâm” was sent to the Grand Vizier’s Office. This may be an important book. The exalted Chief Secretary of His Majesty ordered the book to be sent to the Ministry of Education. The aforementioned book has been sent to your ministry.”15
The books of Hazrat Mirza Ghulam Ahmadas then went around from department to department: assessing the cost of acquiring them; then sent to the accounts department; and then to the directorate of document registration on 16 September 1913 – a year on from when the entourage was headed to Hijaz.16
All this happened in the time of Sultan Mehmet V (r. 1909-1918). Had it been the time of his predecessor Sultan Abdul Hamid II (r. 1876-1909), Ahmadiyyat would not have been so unknown to the powerhouse of Porte Sublime. Abdul Hamid II had not only known Hazrat Mirza Ghulam Ahmadas, the founder, but had also sent his emissary Hüseyin Kâmi to Qadian, albeit in vain, to support the crumbling Ottoman caliphate through some form of collaboration.17
Ahmadiyya contribution to colonial Hajj
Pilgrims en route to Mecca | 1908
Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra performed the Hajj in 1912, at a time when the British Indian government grappled with the issue surrounding Indian Muslim pilgrims as one of its most challenging problems.
He returned to India on 6 January 1913 and busied himself with preparing to launch an Urdu language weekly from Qadian, which he named Al Fazl (lit. the blessing). With its first issue coming out on 19 June 1913, he was the proprietor and editor and remained so until he was elected caliph of the Ahmadiyya community in less than a year of the launch.
The Al Fazl soon became the flagship Urdu language publication of the Ahmadiyya community, circulating across the length and breadth of India. Newspaper summaries sent regularly to London by the Indian government carried summaries of various news and editorial columns of Al Fazl. Regular reports on the political climate of the Punjab would assess and convey the inclination of Al Fazl alongside other vernacular papers.
The very first issue of Al Fazl carried an announcement titled “A new arrangement for Hajj pilgrims” (hajion ke liye naya intizam) stating that a detailed discussion around the problems of hajis (pilgrims) would start from the next issue.18
The second issue of Al Fazl, a week into its launch, carried a three-part series of editorials titled gornmint aur hujjaj, meaning “The Government and Hajj pilgrims”.
Before looking into the Ahmadiyya contribution to the British-Indian issues around Hajj, it is important to know and understand the debate that surrounded the issue.
By the turn of the 20th century, the British had incorporated a vast expanse of the Muslim world into their colonial fold. From India to a number of Muslim countries in Africa were either British colonies or functioned under British suzerainty. The British Raj had thus become the greatest “Muslim empire” in that a vast majority of the world Muslim population were its subjects.
At a time when the Ottomans boasted their status of the only Muslim empire, the British Empire contesting in the same area came as a bitter pill to swallow – a cherry on the cake already contaminated with geopolitical conflicts.
The Ottomans saw the British, and rightly so, as a threat to their territories – more so since the British had gained control of Cyprus, Egypt, Kuwait and Aden and the Sinai Peninsula in the late 19th and early 20th century. This had turned Sultan Abdul Hamid II into, as John Slight rightly calls him, an Anglophobe – a tendency that the Porte Sublime inherited and lived with it to the end, until Britain and its allies finally dismantled the Ottoman Empire by 1924.19
The Indian hajis being British subjects travelling to the Ottoman controlled Arabia, and that too amid strained Anglo-Ottoman relations, was a constant pain in the neck for the Ottomans. However, both empires were bent on facilitating the Hajj for their Muslim subjects to keep Muslim loyalties under their belts.
The Ottomans were not only sceptical of the British Raj but also of their Muslim subjects. Despite the trend of Indian-Muslim inclination towards the Ottomans (later developing into the likes of Khilafat Movement), a vast majority of Muslim circles remained expressly loyal to their British colonial masters – a fact that became vividly apparent when Indian Muslims expressed their loyalties to the British Crown and not the Ottoman Empire in World War I.20
Indian-Muslim loyalty remained a precious commodity for both the contesting empires, leading both to capitalise on it for their own political benefits – the British to be seen as sympathetic towards their Muslim subjects, the Ottomans to legitimise their role of khadim-i-harmain sharifain (lit. servants of the two holy shrines).
Ottoman authorities were suspicious of Indian Muslims settling in the Hijaz yet maintaining their status as British subjects, which kept them under British protection, should the Ottomans not be favourable.
Another suspicion giving Ottoman authorities sleepless nights was the British interest in Arab separatism through establishing a new caliphate.21 If a caliphate in Arabia were to be established, parallel to that of the Ottomans, it could mean a fatal blow to the unique jewel in the Ottoman crown. This ought to be kept in mind when we return to the enquiries and prosecution attempts against the Ahmadiyya pilgrims in 1912.
The question of destitute pilgrims
Pilgrim routes of Arabia
Favourable circumstances extended by the British government towards its Muslim citizens to perform Hajj kindled in the heart of every other Muslim to set out to perform this ritual, ignoring that affordability and feasibility were two main conditions set by Islam.
The British-Indian government would spend huge funds to repatriate the hajis that had travelled to Hijaz with a one-way ticket. The Bombay Hajj department spent Rs 25,000 to repatriate 4,000 hajis in 1912.22
While such destitute hajis – as they were termed in official correspondence – awaited repatriation at the port of Jeddah, some were found begging in streets for food or/and money.23 This was frowned upon by not only the Ottoman authorities, but also by the British-Indian vice-consuls in Jeddah responsible for managing the affairs of hajis. The Ottomans highlighted and propagated it as a failure of the British administration of Hajj, the Jeddah-based Indian officials saw it as a dent in the imperial prestige of the Raj.24
These destitute hajis would remain stranded in Jeddah for months and beg on the streets to arrange subsistence, become seriously ill, and fall prey to the ruthless outbreaks of cholera or other epidemics; some would starve to death as they waited for repatriation arrangements by the government back home – a process that could take months.25
The solution to this issue of destitute pilgrims remained stuck in the neck of the British-Indian government for many decades that led up to World War I, only to be resolved when the Hajj resumed, albeit partially, on the other side of the war.
Over the decades, numerous Hajj committees were established, Muslim philanthropists were involved, the general Muslim opinion was sought, and influential Muslim leaders were taken on board. However, a simple solution could not be reached: making the Hajj journey conditional on purchasing return tickets beforehand. 26
The main opposition to any such proposal by the government came from Muslims who saw it as a direct intervention in religious freedom and hindering an Islamic ritual.27 Ironic it is that Muslim circles opposed a suggestion by the government even though the suggestion was more in line with Islamic teachings: one should only intend to go to Hajj if they can afford and if circumstances are favourable and feasible. Such a sentiment acted as a repellent for the British, who did not want to lose Muslim loyalty by being seen as standing between them and their religious duties – a politically pragmatic measure more than one of altruism or sympathy.
The Hajj of 1912 is said to be a watershed moment for the question of destitute pilgrims, where there were over one thousand Indians in “abject misery” – as the Jeddah vice-consuls reported – many of whom had succumbed to the situation and died.28
The question of destitute pilgrims would punctuate the Indian press around the Hajj season every year, and Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra must be very well aware of it. Added to this knowledge was now his first-hand, eyewitness observation.
This newfound insight resulted in the editorials that spanned the Al Fazl issues of 25 June, 2 July and 16 July 1913.
Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra made these observations, and his subsequent proposals regarding destitute hajis, at a time when he was under surveillance by Ottoman authorities and prosecution was only a hair’s breadth away.
The Ahmadiyya proposals
Sermon at Mount Arafat | 1911
Hajj remained an enterprise managed mostly by Muslim personnel hired by the British-Indian government.29 It seems that the government had the Hyderabad model in mind, where the Nizam’s administration facilitated the Hajj travel for pilgrims, even enabling its underprivileged (and Islamically unqualifying) subjects to undertake the journey. Hyderabad too had to arrange repatriation for certain destitute pilgrims, but it was done more diligently through the availability of huge funds reserved for Hajj, and an act of philanthropy by the Nizam.30
Since the government did not involve itself in Hyderabad’s Hajj affairs, Bombay remained the main Indian port for Hajj departures/arrivals throughout the British Raj in India. As a major port of this scale, it attracted Muslims not only from all over India but from other neighbouring regions like Iran, China, and even some Central Asian states.31
With a “catchment area” of such vast transnational scale, any competition with Hyderabad was not viable. Yet, the British government, for political goals we have discussed above, continued to allow destitute pilgrims-to-be aboard and later repatriated thousands of them after the Hajj.
Following the Hyderabad model, the British Hajj department had a Muslims-only recruitment policy – both onshore in Bombay and offshore in Jeddah. This arrangement must have helped with not having to employ interpreters where native Muslim staff dealt with native hajis.
While the government’s Hajj department and the many Hajj committees woven around the enterprise hired Muslim personnel, the network of Hajj brokers across India was of an all-Muslim nature, too. These businesses, masked in piety but purely commercial in spirit, were known to the government’s agencies as dishonest and fraudulent.32
Their agents would travel town to town, village to village and persuade poor people to travel to Hajj, telling them the journey and its paraphernalia being too costly was only a false story and should not be believed. They would even sell them packages for small amounts of money and hand them a one-way ticket, leaving the unlettered Muslim masses joyous to see their dream of a lifetime come true.33
With the destitute pilgrims’ issue a constant pain in the neck of the British government, advice and consultation too had to be sought from anjumans: scholars and influential individuals who, for obvious reasons, had to be Muslim.
One such consultative committee was the Bombay Hajj Committee founded in 1908 and consisting of elite Muslims like merchants with interest in India-Hijaz trade, hostel owners in the Hijaz, a manager of the Persian Gulf and Steam Navigation Company etc.34 The committee had to be abolished when the government observed next to no productivity over years, yet active misuse of the committee’s platform to bolster personal/commercial interests.35
Maulana Shaukat Ali established an Anjuman-e-Khuddam-e-Ka‘bah (lit. servants of the Ka‘bah association), with various branches across India in an attempt to alleviate the problems of Indian hajis. With his loyalties for the Ottomans coming to the surface, the anjuman was abolished by the government.36
Influential Muslim individuals like Maulvi Rafiuddin Ahmed, from Bombay’s Muslim community, wrote to the Bombay police and, while praising the government for its sympathies towards its Muslim citizens, condemned the return ticket proposal and saw the restriction as coercion in religious affairs.37
It was in this atmosphere that the government’s proposals emerged, and the subsequent response in the form of editorials by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra.
The Bombay government intended to impose several conditions for prospective hajis, one of which was for hajis to purchase a return-ticket and not a single ticket to Jeddah. Muslim circles had seen these reforms as offending the Muslim religious sentiment and a breach of freedom of faith.38
He identified the root cause of the problem to be in the Muslim misunderstanding and misconception about the Islamic injunction of Hajj. He noted that while Hajj is obligatory for every adult Muslim at least once in their lifetime, it has certain prerequisites that need to be met before one sets off for the ritual: being capable in terms of health and wealth; having discharged all familial duties; having ensured their own sustenance during the journey and that of their household members behind etc.
A pilgrim classed as a destitute one, or a “pauper pilgrim” as sometimes referred to in official documentation, was obviously ignoring the Hajj criteria set by none else but Islam. Even worse, Muslim intelligentsia did not approve of the government introducing measures like imposing a return-ticket purchase beforehand.
Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra highlighted this sad fact and urged Muslims to cooperate with the government where its demands were reasonable; and if the case was otherwise, offering the best advice rather than only throwing spanners in the works.39
Bombay government records on Hajj hold ample evidence that Muslim influential figures stood in the way of the government’s attempts at resolving the issue. We have seen certain instances above, and more can be seen in various works on this subject.40
In the second part of the series, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra raised the question of whether the issue of destitute pilgrims is even real or not. He answered in the affirmative and said that in doing so, he relied on his own observations from his visit to the Hijaz the previous year.
He saw that the agents were culprits in presenting to the innocent masses a false picture of expenses that incur on the entire journey to and from Hijaz, only to make some financial gain out of them by selling one-way tickets to Jeddah.
He listed the difficulties that pilgrims faced when they set out with little and insufficient resources – the journey from Jeddah to Mecca and then to Medina costs more that most people imagined; accommodation in Mecca being quite costly; compromised accommodation resulting in pilgrims becoming prone to catching diseases; food being a significant expense head which becomes unaffordable.41
In the third and final part of the series, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra laid out his suggestions:
The condition of purchasing a return ticket should most definitely be imposed.
The government, or its agents and representatives in Hajj committees, should raise awareness about the true requirements of Islam regarding Hajj; yet no one should have the authority to stop anyone from undertaking this journey.
The government should not let any shipping company monopolise the Hajj journey as that leaves no choice for hajis but to travel in destitute circumstances.
The government should invite tenders, a year in advance of finalising any deals, so that the best travel deals could come to the surface before contracts were finalised.
The government should ensure that shipping companies start sailing straight after Hajj so that hajis did not have to wait in Jeddah for days or weeks at a time when they had run out of funds. He gave the example of how the Dutch government had made such arrangements for its Java pilgrims who left the port of Jeddah straight after and did not suffer the perils of an overstay.
Ships should be in a sound condition that do not breakdown before setting off or during the voyage, as they most often did.
Vessels that could travel faster could save time and transport more hajis back home.
Increasing the number of vessels departing from Jeddah would allow room for hajis to move and walk around. The current state was such that they were crowded and were prone to catching illnesses from each other.
A committee of influential Muslims be formed that can liaise between the government and the general masses in regard to Hajj-related problems.
If a haji dies while in Hijaz or does not turn up to claim his return journey, the cost of this ticket should Be donated to one of such Hajj committees, rather than being handed over to the shipping company, so that the money can be used for the welfare of future pilgrims.
One of the officers of such committees should always remain in Jeddah where he can liaise between the pilgrims and the council in Jeddah, because most of the destitute pilgrims do not even find the courage to set foot inside the consulate.
Such committees should be able to examine the situation on the vessels to ensure the well-being of the pilgrims aboard.
All these proposals were documented and sent by the Ahmadiyya Muslim Community to Lord Hardinge, the Viceroy of India, to which an acknowledgment of receipt was received from his office, along with the note that the proposals had been forwarded to the relevant department.42
The discussion went on for almost a year, and owing to the pressure from Muslim circles on the government and the government’s diplomacy in terms of the Hajj question, the return ticket proposal was dropped, and the issue of destitute pilgrims remained as it was.
The problem, chronic as it was, surfaced again in 1914 with the same concerns and came to the same end, i.e. no end.
Al Fazl reproduced the same proposals that it had sent the previous year and reinstated that while the government should not take a backseat approach and leave such pressing issues at the disposal of its agents, Muslims should also refrain from the habitual approach of condemning the government’s proposals without sound reason.
Al Fazl reiterated that return tickets should be made compulsory. Also, the government’s undue reluctance in taking necessary measures only for the fear of Muslim reaction is counterproductive in serious and damaging ways.
Historians today look back and see the Muslim intelligentsia standing in the way of any progress regarding the destitute pilgrim problem. John Slight and Radhika Singha, two historians specialising in colonial Hajj, have given ample evidence to support this notion; I quote Singha’s observation as representative:
“Enlightened Muslims were invited to declare that this was a violation of the Islamic injunction that the pilgrim must ‘be able’ to perform the Hajj. Yet for reasons related to geo-politics, commerce and legitimacy of rule, the Government of India too could not entirely subsume ‘the problem of the pauper pilgrim’ […]. Sections of the Muslim intelligentsia also refused to let it do so.”43
This core problem was exactly what Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra had identified and called upon influential Muslims, as well as the government, to nip in the bud.
Then struck World War I and all transnational travel, including Hajj, was hugely disrupted. Recovering from the devastation of the war, Britain was left to reconsider all its policies, with foreign policy being top of the list.
Finally, in 1925, an amendment was made to the Indian Merchant Shipping Act, which, linking the pilgrim permit to the ship ticket, automatically ensured that underprivileged pilgrims bore the entire cost of their journey to and from Hijaz.44
Al Fazl celebrated this legislation by running another series of articles from March 1925,45 showing appreciation that the amendment had finally been made in line with the proposals of Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra.
Section 208-A of the act read:
“Conditions for securing return passages for pilgrims:
“No pilgrim shall be received on board any pilgrim ship at any port or place in India for conveyance in the lowest class available on the ship, unless he
(a) is in possession of a return ticket, or
(b) has deposited with the prescribed person such sum for the purpose of defraying the cost of a return ticket as the Central Government may specify by notification in the Official Gazette.”
Section 208-B required ship owners, i.e. the beneficiaries of return-tickets, to provide pilgrims with “food and water, on the scale and of the quality prescribed, free of further charge, throughout the voyage.”46
Section 208-C made it mandatory for the shipping companies to ensure that any pilgrim who has to/is made to disembark without completing the journey “shall be entitled to the refund of any passage-money which he may have paid, and of any deposit which he may have made under Section 208-A”.47
The same section ensured that “in the case of a pilgrim’s death in the Hedjaz or on the voyage thereto, any person nominated by him in this behalf in writing in the prescribed manner, or, if no person has been so nominated, his legal representative, shall be entitled to a refund of any deposit made by such pilgrim under Section 208-A, or if such pilgrim was in possession of a return ticket, to a refund of half the passage-money paid by such pilgrim.”48
Section 209-B asked the shipping companies to declare the entire itinerary, the number of pilgrims allowed, tonnage and age of the ship, the price of each class, and the probable date of arrival at Jeddah.49 The same section of the act imposed strict scrutiny on “master, owner or agent” of the shipping company to not advertise or promise any false particulars related to the journey.
This amendment was the first serious attempt towards securing the rights of Indian pilgrims at home and while on Ottoman soil.
Conclusion
The mainstream Muslims always saw members of the Ahmadiyya community as heretics, and fatwas had been issued declaring Ahmadiyyat out of the pale of Islam and hence not eligible to enter the environs of the holy shrines of Mecca and Medina.
This discrimination saw new heights with the constitution of Pakistan declaring Ahmadis not Muslim and compelling them to state their religion as Ahmadi in order to be identified as such and prohibited from Hajj, or even performing any Islamic ritual in any part of the Muslim world.
While the constitutional restrictions are relatively new, we have seen above that the discrimination against the Ahmadiyya was institutionalised a hundred years ago when the Ottomans ruled Arabia.
The Ottomans, as we have seen, viewed the British with a sceptical eye not only for their political encroachments but also for their exploitation of religious symbols like the caliphate.
We know, just as much as the Ottomans did, that establishing a parallel caliphate in Hijaz remained on the cards of Britain’s tactical diplomacy in the early decades of the 20th century; what more could Sherif Hussein of Mecca dream of, and what more did the British want to deepen the cracks in the Muslim world.
The panic in Porte Sublime, ignited by the reports on the “Qadiani” pilgrims, seems more to be out of political concerns than mere piety. The Ahmadiyya had established a caliphate after the demise of their founder in 1908.
By 1912, when the Ottomans sounded the alarm bells, the Ahmadiyya caliphate had started sending missionaries abroad, with Khwaja Kamaluddin reaching the English shores in September 1912, just before the entourage of the Ahmadiyya set foot in Hijaz.
Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra and his entourage might not have known about the correspondence mentioned for the first time in this article, but they had received face to face death threats, were harassed and called names, and their accommodation raided for prosecution purposes, albeit a near miss by only a day – all this their firsthand experience.
Despite knowing quite clearly that the doors to Hajj might eventually shut on the Ahmadiyya, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra continued to strive for the wellbeing of his coreligionist hajis – coreligionists who had disowned him and his community.
I conclude with a striking statement that Al Fazl made when the Jeddah-based Indian-Muslim vice-consuls raised the issue of destitute pilgrims with the British government as a disgrace to “imperial prestige”:
“It would have been more appropriate if the issue was raised in the name of Islam’s prestige than the prestige of British government. Islam has made the Hajj obligatory only for those who can bear its expense […]. Destitute pilgrims begging in the streets and creating nuisance are a disgrace to Islam, and anything done for them would first be a service to Islam and then to any government.”50
Endnotes
1. Badr, Qadian, 12 December 1912
2. Ibid., 7-14 January 1914
3. Ibid.
4. Ibid.
5. Ibid.
6. Al Hakam, Qadian, 7-14 January 1913
7. Al Fazl, Qadian, 7 March 1921
8. Ottoman Archives, DH.SYS.31.8.3
9. Ibid., DH.SYS.31.8.2
10. Ottoman Archives, DH.SYS.31.10.1.1
11. Ibid., DH.SYS.31.10.2.1
12. Ottoman Archives, DH.SYS.31.10.3.1
13. Ottoman Archives, DH.SYS.31.8.1.1
14. Ottoman Archives, i.MBH.12.99.2.1
15. Ottoman Archives, BEO.4201.315060.1.1
16. Ibid., DH.SYS31.8.4
17. Asif M Basit, The British, the Ottoman and the Heavenly – A tale of three empires: An account of Hüseyin Kâmi’s visit to the Promised Messiah, www.alhakam.org, 19 March 2021
18. Al Fazl, Qadian, 19 June 1913
19. See Azmi Ozcan, Pan-Islamism: Indian Muslims, the Ottomans and Britain (1877-1924), in The Ottoman Empire and its Heritage, Vol. 12, 1997
20. The War: Muslim Feeling, Expressions of Loyalty, File IOR/4265/1914, L/PS/10/519, India Office Records, British Library
21. IOR/L/PS/18/B222, secret file titled: Correspondence with the Grand Sherif of Mecca, India Office Records, British Library (being the secret correspondence between JMC Cheetham, Acting High Commissioner at Cairo, and Hussein ibn Ali, the Sherif of Mecca
22. National Archives of India (NAI), Foreign Department, Internal-B, 20 December 1912, 349,352
23. NAI, Foreign Department, Internal-B, August 1913, Government of Bombay to Government of India, 15 March 1912, No 349-352
24. Maharashtra State Archives (MSA), File 768, Vol. 140, Bombay Government Resolution, 11 December 1913, General Department
25. NAI, Foreign Department, Internal-B, No 349,352, Hajj Report 1911-1912 by Dr S Abdurrahman, Vice-Consul Jeddah
26. Responses from Muslim leaders and influential figures from Bhopal, Ajmer, Quetta, Gwalior, Indore, Punjab etc in NAI, Foreign Department, Internal-B, September 1907, NO 111-140
27. Ibid., Rai Itbar-ul-Mulk Sayyid Muhammad Iftikhar Husein Muztir, Superintendent Court of Wards, Gwalior State, 28 February 1906
28. MSA, Commissioner of Police, Bombay to Secretary, Government of Bombay, 24 July 1911, General Department, 1911, File 62A
29. John Slight, The British Empire and the Hajj: 1865-1956
30. Eric Lewis Beverley, Hyderabad, British India, and the World: Muslim Networks and Minor Sovereignty, c. 1850-1950, Cambridge University Press, 2015
31. Nile Green, Bombay Islam: The Religious Economy of the West Indian Ocean, 1840-1915, Cambridge University Press,
32. MSA, Report on Pilgrim Season Ending 30 November 1909, General Department, 1910, File 615, Vol. 134
33. See Amir Ahmad Alawi, Journey to the Holy Land: A Pilgrim’s Diary, translation by Mushirul Hasan & Farkhanda Jalil, Oxford University Press, 2009
34. MSA, Haj Committee Rules and Regulations, Government Resolution No 5497, 5 September 1908, General Department, File 1088, Vol 143
35. MSA, Resolution on Re-appointment of Hajj Committee Members, 4 October 1912, General Department 1912, File 1368, Vol 128
36. David Page, Prelude to Partition: The Indian Muslims and the Imperial System of Control, p 24, OUP, Delhi, 1982
37. MSA, Rafiuddin Ahmed to Commissioner of Police, Bombay, 29 January 1906, General Department 1912, File 768, Vol 132
38. Mark Harrison, Quarantine, pilgrimage, and colonial trade: India 1866-1900, in Indian Economic and Social History Review, Vol. 29, No. 2, 1994
39. Al Fazl, 25 June 1913
40. See Radhika Singha, Passport, ticket, and India-rubber stamp: ‘The problem of the pauper pilgrim’ in colonial India c 1882-1925
It does not take a foreign enemy to fracture a nation’s soul. Sometimes, it is the sanctioned hatred within that does the job best – quietly, thoroughly, with a frightening sense of righteousness.
In Pakistan, that fracture has a name: the persecution of Ahmadis.
What began as a political compromise in 1974, with the Second Amendment that declared Ahmadis non-Muslim, has metastasised into a full-blown state-sponsored apartheid. Under Ordinance XX (1984), Ahmadis are not only banned from identifying as Muslims, but they are also criminalised for acts as basic as greeting someone with “Assalamu Alaikum” or offering congregational prayer. The law strips them not only of their religious freedom but also of their civic dignity, effectively branding them as second-class citizens in the country of their birth. This is not merely social exclusion; it is institutionalised erasure.
Once hailed as national assets, men like Sir Zafrulla Khanra, Pakistan’s first foreign minister, or Nobel Laureate Dr Abdus Salam, Ahmadis are now systematically pushed out of public life.
Their mosques are razed, their graves desecrated, their identities criminalised and their worship violently interrupted. The cost of this systemic hatred is measured in blood.
On 16 May 2025, Dr Sheikh Mahmood Ahmad, a respected UK-trained gastroenterologist, was gunned down in Sargodha, Punjab, Pakistan. He was 58 – a father, a son, a patriot. Despite being threatened and pushed out of his medical post due to his faith, he stayed. He healed. He served. Until hate silenced him.
“Ahmadiyyas are citizens of Pakistan. Their wanton murders, abuse and harassment must stop. Vigilante justice and mob violence must be addressed with a firm and speedy response.”
On 24 April, Muhammad Asif, a 19-year-old student in Kasur, was killed in a targeted attack in the village of Bhulair. The only son of his parents and brother to two sisters, his only “crime” was being an Ahmadi. Another Ahmadi man was also injured in the attack. The local community had long reported threats, but nothing was done.
Days earlier, Laeeq Cheema, a 47-year-old father of seven, was lynched in Karachi. He was beaten to death outside an Ahmadi mosque with bricks and sticks while a frenzied mob screamed anti-Ahmadi slogans. Worshippers had gathered for Friday prayers. It was a murder carried out in daylight, with the mosque as a backdrop and the state as a bystander.
The NCHR called the incident a “grave violation of fundamental rights and religious freedom,” asserting, “Hate-fueled violence has no place in any civilized society. Justice must prevail.” It further said:” This assassination is yet another tragic episode in the ongoing campaign of hate, persecution and violence against the Ahmadiyya Muslim Community across Pakistan, in the so-called name of God.”
But justice remains elusive. Even offering Salat is now dangerous for Ahmadi Muslims.
In March 2025, Dr Tahir Mahmood, a 72-year-old homoeopathic physician and president of his local Ahmadiyya chapter in Malir’s Khokrapar Colony, was arrested – his offence: leading Friday prayers. He was jailed under Pakistan’s anti-Ahmadi laws. He was ill, denied medication and died in custody in May. His death was not just tragic, it was deliberate negligence cloaked in legal pretext.
“The disturbing pattern of arbitrary arrests, harassment and violence against the Ahmadiyya community is in violation of their right to freedom of religion and belief. In the past two weeks alone, more than 60 Ahmadis, including children, have been unlawfully arrested in Pakistan.”
“A systematic crackdown on Ahmadi Muslims in Pakistan is unfolding. Since the start of 2025, persecution against Ahmadiyya Muslims in Pakistan has intensified […] Pakistani authorities – under pressure from the extremist group Tehreek-e-Labbaik Pakistan (TLP) – have participated in the destruction of six Ahmadiyya mosques across Punjab this year.”
These aren’t random events; they are the natural consequence of years of demonisation and legalised discrimination. From pulpits to political rallies, Ahmadis are relentlessly targeted. And the state’s silence is complicity.
And yet, the Ahmadiyya Muslim Community has responded not with violence, but with service. It builds schools. It runs hospitals. It educates. It prays. It perseveres.
But how many more physicians must be martyred? How many more fathers must be lynched? How many teenagers must be buried before Pakistan admits what this is – not just religious intolerance, but a slow-motion extermination of a community?
Pakistan stands today at a moral precipice. The choice is not between Ahmadis and others. The choice is between justice and complicity, between a future rooted in pluralism or a present mired in persecution.
If we wish to preserve the soul of this republic, we must begin by acknowledging what we have become. It is time – long past time – to disinfect the soul of this nation. Not just for Ahmadis, but for Pakistan itself.
On 26 April 2025, Lajna Imaillah Canada held its semi-annual presidents’ refresher course at the Baitul Islam Mosque. The event started with a recitation from the Holy Quran, followed by introductions of the regional and local presidents. Over 100 presidents within the Greater Toronto Area (GTA) attended the session in person and 50 presidents outside of the GTA attended virtually. Beginning with video clips of Hazrat Khalifatul Masih V’saa guidance to office bearers on service to the Jamaat, presidents were reminded of the importance of completing their duties with taqwa.Highlights of the refresher course included instructions of Khulafa on commonly faced issues, departmental recognition of majalis, tips to support and empower local amila, including an opportunity for local presidents to share their successful experiences. The members were fortunate to listen to the live address of Hazrat Khalifatul Masih Vaa at the UK Waqifaat-e-Nau Ijtema 2025. Lunch was served following the end of the session, followed by Zuhr prayer.
From early childhood, she displayed outstanding intelligence and exceptional spiritual disposition. Her father nurtured her religious education, and even in childhood, she showed a deep connection with the Holy Quran and spiritual practices.
In 1914, she married Hazrat Khalifatul Masih IIra, a union that brought many blessings to the Jamaat. She was blessed with two daughters and a son.
She played a pioneering role in establishing Lajna Imaillah, becoming its first General Secretary and dedicating her life to the religious education and uplift of Ahmadi women.
She passed away in Qadian on 10 December 1924. Hazrat Musleh-e-Maudra described her as a woman of unmatched devotion and a transformative force in the spiritual education of women in the Jamaat. He continued to remember her in his prayers and credited her with inspiring many initiatives for women. – Editor, Al Hakam
The memory of the late Syeda Amatul Hayy Begum Sahibara, may Allah grant her lofty ranks [in Paradise], revives afresh on every occasion when the question of the education and moral training of the women of the Jamaat comes into view, or when one reflects upon the capacity and competence for preaching Islam Ahmadiyyat among women.
Not long ago, an Ahmadi lady – the wife of Muhammad Hussain Butt Sahib – departed from Qadian for Africa. During her journey, she was granted the opportunity to preach the message of Islam Ahmadiyyat. In doing so, she not only discharged her missionary responsibilities among women with remarkable grace and effectiveness, but also expressed profound gratitude for the influence of the late Syeda Amatul Hayy Sahibara. She acknowledged that even a brief period under her tutelage had enabled her to acquire the capacity to carry out tabligh work. Accordingly, she wrote the following to Hazrat Khalifatul Masih IIra:
“It so happened that during our voyage, seven cases of smallpox emerged on board the ship. As a result, the chief health officer at the port of Mombasa placed all passengers under a 14-day quarantine. During this period, people expressed their frustration with the officer in various ways, though he was in no way at fault.
“We spent these fourteen days on an island near Zanzibar. During this time, I was blessed with an excellent opportunity to preach the message of the Promised Messiah, peace be upon him.
“Each day, from morning until two in the afternoon, I engaged in tabligh among the women. In this way, I witnessed with my own eyes the fulfilment of the Promised Messiah’sas revelation: ‘I shall cause thy message to reach the corners of the earth.’
“My female relative and her male travelling companion were deeply impressed, and all the women, in particular, acknowledged the zeal and commitment to tabligh demonstrated by members of the Ahmadiyya Jamaat.
“I believe that the full reward of this endeavour belongs to the late Syeda Amatul Hayy Sahibara, who, with great devotion, promoted the education of Islam Ahmadiyyat among women in accordance with the instructions of Huzoorra. May Allah the Almighty continue to increase her reward with each passing day. Amin.”
While we commend the courage and efforts of the wife of Muhammad Hussain Butt Sahib, we also wish to draw the attention of those women of the Jamaat who, in some measure, benefitted from the company of the late Syeda Amatul Hayy Sahibara. They too should strive to partake in the task of preaching Islam Ahmadiyyat, thereby sending reward to their benefactress. For they possess no greater means of bringing joy to her soul than this.
May Allah the Almighty grant our sisters the ability to engage in the propagation of Islam Ahmadiyyat, so that, together with the missionary efforts of the men, their endeavours may help bring about that spiritual revolution for which the Promised Messiah, peace be upon him, was commissioned to the world.
(Translated by Al Hakam from the original Urdu, published in the 21 May 1925 issue of Al Fazl)
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
Hazrat Khalifatul Masih IIIrh delivered the concluding address at the Deliverance From the Cross Conference in London
30 May 1908: After the sad demise of the Promised Messiahas, the first-ever meeting of Sadr Anjuman Ahmadiyya took place on this day, in the blessed era of Khilafat. Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra presided at the meeting. This session decided on three different pressing matters. (Tarikh-e-Ahmadiyyat, Vol. 3, pp. 207-208)
30 May 1955: On this day, Hazrat Musleh-e-Maudra went to Geneva during his tour of Europe, where he acquired medical treatment as well as analysed the missionary activity of those countries. (Tarikh-e-Ahmadiyyat, Vol. 16, p. 528)
31 May 1991: On this day, Hazrat Khalifatul Masih IVrh delivered his Friday sermon at the Nasir Mosque in Paramaribo, Suriname, and called the attention of the jamaats to make arrangements so that members could listen to the Friday sermons of the Khalifatul Masih. (Khutbat-e-Tahir, Vol. 10, p. 457)
31 May 2013: On this day, during his Friday sermon, Hazrat Khalifatul Masih Vaa spoke about his tour of the United States and Canada and said that, according to a conservative estimate, the message of Islam Ahmadiyyat reached about 20 million people through this visit.
1 June 1957: On this day, the magazine Tashheez-ul-Azhan started its publication as an organ of Majlis Atfal-ul-Ahmadiyya Markaziyya in Pakistan. Previously, it was a rich research journal on oriental and religious topics, founded by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra from Qadian.
For more details about the history of this magazine, see: “Hazrat Mirza Bashir-ud-Din Mahmud Ahmad: The young editor of Tashheez-ul-Azhan” at alhakam.org (16 February 2024, pp. 8-9).
1 June 1970: On this day, Hazrat Khalifatul Masih IIIrh returned to England from his tour of Spain. Huzoorrh went to Spain on 25 May 1970. Reporting on this journey, Bashir Ahmad Rafiq Sahib stated that the journey on the plane took two hours. As they approached Madrid, they sensed a sort of anxiousness in Huzoorrh. When Madrid’s airport became visible, Huzoorrh said, “I can hear the stomping hooves of Tariq’s horses. Can you also hear them?” Huzoorrh repeated this sentence two or three times.
During this journey, Huzoorrh stayed in Madrid for two days. He then went to the historic centre of Islamic culture, Al-Andalus, and then reached Cordoba on 27 May. He stayed in a hotel and visited the grand mosque of Cordoba. The following day, Huzoorrh went to Granada and visited the Alhambra palace. During this journey, he went to Toledo as well, which was the capital of Spain until 1560. (Tarikh-e-Ahmadiyyat, Vol. 26, p. 83)
2 June 1934: On this day, Hazrat Musleh-e-Maudra delivered a lecture at the town hall in Lahore about the need for religion. Surendra Kumar Datta MBE, the then principal of Forman Christian College, Lahore, presided over the session, attended by more than a thousand people. (Tarikh-e-Ahmadiyyat, Vol. 6, pp. 181-182)
2 June 1974: During the series of coordinated attacks on the lives and properties of Ahmadis, on this day, the following four Ahmadis embraced martyrdom in Gurjanwala: Bashir Ahmad, Munir Ahmad, Muhammad Ramzan, Ghulam Qadir, Inayat-Ullah and Muhammad Iqbal. On the same day, the Ahmadiyya mosque in Lala Musa was ransacked; moreover, the houses and livelihood of Ahmadis in Burewala, District Vihari, were also looted by a charged anti-Ahmadiyya mob. (Silsila Ahmadiyya, Vol. 3, p. 293; Khutbat-e-Tahir, Babat Shuhada, pp. 145-148)
3 June 1946: On this day, Hazrat Musleh-e-Maudra went to the site of the Precision Manufacturing Company in Qadian. Huzoorra laid the foundation stone and led a silent prayer. It was a project of his younger brother, Hazrat Mirza Sharif Ahmadra. (Tarikh-e-Ahmadiyyat, Vol. 9, p. 620)
3 June 1974: During the riots of 1974, on this day, 12 shops and businesses owned by Ahmadis were looted in Jhang, Pakistan. (Daily Al Fazl, 6 March 2003, p. 2)
4 June 1978: On this day, Hazrat Khalifatul Masih IIIrh delivered the concluding address at the Deliverance From the Cross Conference in London. Earlier on 2 June, this conference with an extraordinary topic for the Christian world was inaugurated by Hazrat Chaudhry Sir Muhammad Zafrulla Khanra. (Silsila Ahmadiyya, Vol. 3, p. 607)
5 June 1998: On this day, Hazrat Khalifatul Masih IVrh advised Ahmadis during MTA’s Urdu Class to avoid the usage of certain types of aluminium utensils, owing to their hidden hazardous effects on the human body. (Silsila Ahmadiyya, Vol. 4, p. 894)
5 June 2000: On this day, Hazrat Khalifatul Masih IVrh inspected the Ahmadiyya mosque in Wittlich, Germany, which was the first mosque built under the 100-Mosque Scheme of Jamaat-e-Ahmadiyya Germany. (Silsila-e-Ahmadiyya, Part 4, p. 902)
Bear well in mind that all misery and evil stem from ill-thinking. This is why Allah the Exalted has strictly forbidden this and states:
اِنَّ بَعۡضَ الظَّنِّ اِثۡمٌ
For suspicion in some cases is a sin.
If the Muslim clergy had not thought ill of me, and if they had listened to my words with sincerity and steadfastness, and if they read our books and stayed with me to witness our circumstances, they would not have cast aspersions on me as they do. However, when they failed to give due regard to this instruction of God Almighty and did not act upon it, they thought ill of me and thought ill of my community as well; and thus, began to raise objections and allegations against me. Some even wrote, most insolently, that we are a group of atheists, and that we do not offer the Prayers and do not fast, and so on and so forth. Now, if they had refrained from this ill-thinking, they would not have to suffer the curse of falsehood and would be saved.
I truthfully declare that ill-thinking is a most evil affliction. It destroys a person’s faith and throws them far away from sincerity and truth. It turns friends into enemies. In order to attain the excellence of the Truthful (Siddiqin), it is necessary to strictly refrain from ill-thinking. If one begins to think unfavourably about a certain person, one ought to seek forgiveness from God profusely and make supplications before God Almighty, so that one may be saved from this sin and the evil consequences which follow through from ill-thinking. One must not deem this a light matter, for it is a terrible illness, which will cause a man to perish in the swiftest of ways.
In short, ill-thinking destroys a man. This is to such an extent that when the hell-bound are cast into hell, Allah the Exalted will say that your sin was that you thought ill of Allah Almighty. There are certain people who believe that Allah the Exalted will forgive the wrongdoers but punish the righteous. This is also to think ill of God Almighty because it contradicts His attribute of justice and implies that virtue and its outcomes—as appointed by God in the Holy Quran—have been wasted, as though they were futile. Bear in mind, therefore, that the ultimate end of ill-thinking is hell, so do not consider this to be a minor illness. For ill-thinking results in despair, despair results in transgression, and transgression results in hell. It is a thing that cuts at the root of truth and sincerity (sidq). Therefore, abstain from this vice and offer supplications to attain the excellences of one who is Truthful (Siddiq).
