On 20 April 2025, Lajna Imaillah of Bouake Region, Ivory Coast, organised a Tabligh Day. Members went door to door to distribute fliers and pamphlets. Furthermore, they distributed the fliers publicly on the road, in markets, restaurants and the amusement park. More than 300 flyers and pamphlets in the French language were distributed on various topics such as “Messiah has Come”, “World Crisis and Pathway to Peace” and “No to a Third World War”.
Just like every year, Jamaat-e-Ahmadiyya Canada organised Jalsa Yaum-e-Masih-e-Maud across the country.
A joint jalsa of Abbotsford and Chilliwack jamaats was held on 22 March 2025, at the Abbotsford Salat Centre, which started with a recitation from the Holy Quran, followed by a poem and opening address by Shakoor Ahmad Sahib on “The Truthfulness of the Promised Messiahas and his love for the Holy Prophetsa.” Regional Amir British Columbia, Rizwan Peerzada Sahib, spoke on “The Promised Messiah’sas connection with Allah Almighty.” The total attendance was 97.
On 23 March, members of the Weston Islington Jamaat gathered to celebrate Jalsa Yaum-e-Masih-e-Maud. The session was presided over by the local president, Ashfaq Ahmad Sahib. The session started with a recitation from the Holy Quran, followed by a poem and a speech which highlighted the reason and purpose of the jalsa. It was followed by another speech wherein the speaker reminded all present of their responsibilities as Ahmadi. A question-and-answer session was then held. The total attendance was 275.Vaughan Jamaat held its jalsa on 23 March 2025 at the Aiwan-e-Tahir, located in the Baitul Islam Mosque Complex. Missionary-in-Charge Canada, Abdul Rasheed Anwar Sahib, presided over the event. The programme started with a recitation from the Holy Quran, followed by a poem and reading out of the ten conditions of bai‘at. Sadiq Ahmad Sahib then delivered the first speech on “Seerat-ul-Mahdi.” The Kahoot Quiz was hosted by Mian Nadeem Mahmood Sahib, with over 300 attendees participating. Mirza Mohammad Afzal Sahib was the next speaker who spoke on “March 23rd – A Day of Spiritual Revolution.” It was followed by announcements made by Secretary Tarbiyat Vaughan Jamaat, Abdul Salam Sahib. The closing address was delivered by the Missionary-in-Charge of Canada, who also led silent prayer and brought the session to an end. The total attendance was 1,300.
On a pleasant spring morning, beneath the soft hues of a rising sun on 19 April 2025, a group of cyclists gathered at the Baitur Rahman Mosque in Silver Spring, Maryland. Clad in jerseys bearing the vibrant colours of the American flag, our message was clear: peace, unity, and love for all, hatred for none. What lay ahead was more than a 70-mile bike ride. It was a mission – a journey connecting hearts, communities, and mosques.
Our wheels began to turn, and so did our spirits rise. As we pedalled through serene neighbourhoods still waking to the day, the roads were peaceful, the traffic light and the air carried the fresh scent of spring. We passed blooming parks where tulips, dogwoods and daffodils nodded in gentle approval, nature itself becoming a witness to our unity. Joggers smiled. Passersby waved. At every turn, we returned those greetings with warm hearts and the peaceful message of Islam Ahmadiyyat. We met people at outdoor markets and the park’s rest areas. We exchanged greetings and well-wishes with them and introduced our mission of spreading love in this prevailing atmosphere of divisions.
Our first stop was the American Fazl Mosque in Washington, D.C. – the first permanent mosque in the nation’s capital, continuously in operation since 1950, a place rich in history. There, we paused, reflected, and prayed. Missionary Yahya Luqman Sahib greeted us and served us cold drinks and fruit. Standing where early missionaries once stood, we felt a renewed sense of purpose. We carried that energy as we set off again, traversing the city’s heart, sharing love with those we met.
Then came the scenic Washington & Old Dominion Trail, a ribbon of beauty cutting through Northern Virginia. Surrounded by vibrant greenery and spring blooms, our ride felt like a prayer in motion. Families along the trail cheered us on. We greeted fellow cyclists and walkers, many curious about our journey. To each, we shared our simple yet profound mission – unity through faith, love through action.
After riding 30 miles from the Fazl Mosque, the elegant silhouette of Mubarak Mosque in Chantilly came into view. Warm smiles and open arms awaited us. We were received with heartfelt affection by Missionary Zafarullah Hanjara Sahib, Fouzan Pall Sahib, President of Northern VA Jamaat, and Munum Naeem Sahib, Executive Director of Humanity First USA. A delicious lunch nourished our bodies, but it was the Zuhr and Asr prayers that truly refuelled our souls.
We had a blessed opportunity to speak with a Waqf-e-Nau group who were gathered there for a career expo. We inspired them to come out and bike, as this has been an effective method to carry out the Humanity First message far and wide.
But the journey wasn’t over.
With renewed strength, we mounted our bikes once more, heading towards our final destination: the Masroor Mosque in Manassas, Virginia. Another 20 miles through winding trails and calm neighbourhoods brought us there just before dusk. At the Masroor Mosque, Missionary Shamshad A Nasir Sahib and General Secretary Naeem Sahib welcomed us like family. A hearty dinner awaited, served with friendly conversation and warm reflections.
We broke bread. We shared stories. We laughed and thanked Allah together.
This wasn’t just a bike ride. It was a Tristate Ahmadiyya Community Unity Ride – a spiritual relay from mosque to mosque, heart to heart. From Maryland to D.C. to Virginia, four mosques became one journey, one community, one message.
In the land we proudly call home, we rode together – as brothers, as Ahmadis, and as ambassadors of peace.
23 May 1948: The first bai‘at in France took place on this day. An educated lady, Madame Magraerite Demagany, who was given the Islamic name Aisha, accepted Islam Ahmadiyyat. She helped with the mission in tabligh and translation works. (Tarikh-e-Ahmadiyyat, Vol. 11, p. 24)
23 May 1970: On this day, Hazrat Khalifatul Masih IIIrh inaugurated the newly-built Mahmood Hall at the London Mission. This building consisted of a hall, offices and three residential flats for missionaries. Huzoorrh had laid the foundation of this building during his previous European tour on 30 July 1967. Its expenses were provided by Hazrat Sir Chaudhry Muhammad Zafrulla Khanra, something that became openly known only after his demise. (Tarikh-e-Ahmadiyyat, Vol. 26, p. 75)
24 May 1908: According to the Badr of this day, during the last journey of the Promised Messiahas to Lahore, Sir Mian Fazl-i-Husain had a meeting with Huzooras. There were two other lawyers with him on this occasion.
For more details of his meetings with the Promised Messiahas, see “Coming from every distant track: Sir Mian Fazl-i-Husain meets with the Promised Messiah”, at alhakam.org (18 March 2022, pp. 12-13).
24 May 1932: On this day, Hazrat Mir Muhammad Ishaqra read out his research paper in Lahore during a session arranged by Sanatana Dharma Hindus. His topic was, “Is religion an obstacle to a nation’s development?” (Tarikh-e-Ahmadiyyat, Vol. 6, p. 88)
25 May 1908: On this day, the Promised Messiahas addressed his followers for the last time. Availing the moment, Hazrat Chaudhry Jahan Khanra from Mangat, Gujranwala (now district Hafizabad), held the hand of the Promised Messiahas and pledged allegiance [bai‘at]. He was the last fortunate person to enter the fold of Ahmadiyyat at the hand of the Promised Messiahas in this way during his life. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 532)
25 May 2013: On this day, Hazrat Khalifatul Masih Vaa was visited by the Mayor of Calgary, Naheed Nenshi, and various other dignitaries at the Baitun Nur Mosque. Huzooraa also answered questions during a media conference. (“Calgary Mayor comes to meet Head of Ahmadiyya Muslim Jamaat”, www.pressahmadiyya.com)
26 May 1926: On this day, the publication of the Ahmadiyya Gazette started from Qadian, which continued regularly for a few years. The purpose was to inform members of the Jamaat about the activities of different departments and anjumans of the Jamaat. Its first editor was Hazrat Qazi Muhammad Zuhooruddin Akmalra. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 557)
26 May 2014: The 6th Masroor International Cricket Tournament concluded on this day. The highlight of the tournament was the presence of Hazrat Khalifatul Masih Vaa at the final. (“Masroor International Cricket Tournament 2014 Trophy to be Shared by Canada and England” at www.pressahmadiyya.com)
27 May 1908: On this day, Hazrat Hakeem Maulvi Noor-ud-Dinra was elected as Khalifatul Masih I. He addressed the Ahmadis before accepting their bai‘at. Afterwards, he led the funeral prayer of the Promised Messiahas and the burial was completed under his guidance. All Ahmadis offered allegiance to him by way of a bai‘at and the Jamaat was again united under one hand to spread the message of Islam. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 557)
27 May 2008: On this day, upon the completion of 100 years of Khilafat-e-Ahmadiyya, Hazrat Khalifatul Masih Vaa delivered an address at London’s ExCel Centre. (“Ahmadiyya Muslim Khilafat Centenary Jalsa held at Excel Centre on 27th May, 2008”, www.reviewofreligions.org)
28 May 1953: On this day, Hazrat Mirza Sharif Ahmad Sahibra and Hazrat Hafiz Mirza Nasir Ahmad Sahibrh were released from jail after being unjustly imprisoned for two months due to their faith in Islam Ahmadiyyat. (Tarikh-e-Ahmadiyyat, Vol. 15, p. 254)
28 May 2010: On this day, two Ahmadi mosques in Lahore, Pakistan, were attacked during the Friday prayer.
To read more on this topic, see: ‘‘28 May: Yaum-e-Takbir and the Lahore Martyrs’’ at www.alhakam.org (22 May 2020, p. 32)
29 May 1898: The Promised Messiahas received reports about the activities of some of his followers and Huzooras did not find the standard of their worship and traits, etc. up to the standard he desired. In response, the Promised Messiahas wrote and published a lengthy announcement on this day, which was, in essence, the summary of the ten conditions of bai‘at and the contents of Our Teaching. (Majmu‘ah-e-Ishtiharat, 2019, Vol. 2, pp. 433-436)
29 May 1974: On this day, at the railway station in Rabwah, the headquarters of the Ahmadiyya Community in Pakistan, students from Nishtar Medical College, Multan, orchestrated a riot as part of a planned conspiracy. This incident then served as a pretext for unleashing a series of violent pogroms against unarmed and innocent Ahmadis across Pakistan. This wave of violence, which lasted for nearly a year, forced the Ahmadis to endure severe sacrifices, both in terms of lives and property. (Silsila Ahmadiyya, Vol. 3, p. 279)
This lecture, published in the 20 May 1925 issue of Akhbar Faruq, was delivered by Hazrat Mufti Muhammad Sadiqra, missionary to America, on the occasion of the annual convention of the Delhi Jamaat. Hazrat MM Sadiqra said:
By “America”, I refer to the United States of America – a country which, in our time, stands foremost not only in the American continents but also in the world at large in terms of liberty, scientific advancement, innovation, experimentation and wealth.
I spent four years in America, during which I established the first Islamic mission there. I helped build two mosques, opened branches of the mission in various cities and launched a quarterly periodical titled The Moslem Sunrise in support of Islam. Through my efforts, approximately 700 Christians embraced Islam. Their former and current names, along with the names of the states in which they reside – and in some cases, their photographs – are recorded in the magazine The Moslem Sunrise. Under the continued efforts of my successor, Maulvi Muhammad Din BA BT, the number of converts has now surpassed 1000.
Why did the American people embrace Islam so swiftly and with such sincerity? The answer lies not in any merit or ability of mine – I am but a weak and sinful human being:
میں نے نہیں کہتا کہ میری جاں ہی سب سے پاک تر
میں نے نہیں کہتا ہے کہ یہ میرے عمل کے ہیں ثمار
[“I do not claim that my soul is the purest of all; I do not claim these are the fruits of my deeds.”]
Rather, the readiness of the American people to accept Islam stems from their love of truth and their deep spiritual yearning. At this time in history, it is the voice of one blessed with divine insight, who, years ago, proclaimed this message loudly to the world, that has reached their hearts.
While I was in London, I received a telegram from my guide, the resolute Hazrat Mahmudra, instructing me to travel to America. At that time, I faced considerable difficulty in acquiring a passport.
However, after performing the istikharah [a prayer to seek goodness with God’s help and guidance], I was shown a dream in which I saw myself in America. In it, I was delivering a lecture in a large hall on the merits and beauty of Islam. At the conclusion of the lecture, I responded to questions from the audience. After the session ended and the attendees dispersed, I noticed a lady still seated in a corner. I approached her and said, “Madam, the lecture is over and everyone else has left. Why are you still here?” She replied, “I very much liked your lecture. The virtues of Islam that you described have deeply touched my heart. If you are able to initiate me into Islam, I am ready to embrace the faith.” I responded that I would be happy to do so. I then led her in reciting the shahadah and took her bai‘at [pledge of allegiance] according to the prescribed method of the Ahmadiyya Muslim Community, for which I had received formal authorisation from the Khalifatul Masih[ra]. She signed a printed form and I gave her the Islamic name “Fatima Mustafa.” At this point, I awoke from the dream. I shared this dream with my companion, Mr Nayyar, who had accompanied me as far as Liverpool to see me off. This vision brought me great inner comfort and clarity – it was now evident to me that my journey to America had been divinely decreed and that many souls were awaiting my arrival, ready to enter the fold of Islam through my efforts.
I encountered numerous trials and tribulations on the path to entering America. Yet, by the grace of Almighty God, I was granted success in every arena. One of the greatest of these trials occurred upon my arrival at the American coast. For the immigration officers, this was the first time an Islamic missionary was seeking entry into the country and they found themselves unable to decide whether or not to permit my admission.
At times, they raised questions about polygamy – asking whether I would teach Americans to take multiple wives. At other times, they enquired who would fund my stay.
I reassured them that Islam permits polygamy only to accommodate certain natural human needs, but it is a permission, not a commandment. While commands must be obeyed, permissions can be dispensed with and thus no compulsion or cause for concern arises. I also clarified that my expenses would be covered by supporters from India and would not burden America.
Despite these explanations, the officers remained unconvinced. They ultimately ruled that I was not to be allowed entry into the country. They instructed me to return on the same ship by which I had arrived and informed me that the return fare would not be charged to me.
However, given the earlier divine glad tidings I had received, I was fully confident that I would enter this country and fulfil my mission. I believed that souls like that of “Fatima Mustafa” were awaiting my arrival. On this basis, I refused to return. I told them they were making a mistake and asked if I had a superior authority to whom they might appeal on my behalf and seek redress. I was then informed that their senior officials resided in the nation’s capital, Washington DC and that I could file an appeal there. If my appeal were granted, I would be permitted to enter the country.
I then requested permission to travel to Washington to make the appeal in person, but was told that I would not be allowed to board a train. Instead, I could only send my appeal by letter, or authorise a lawyer via written correspondence to represent me. Until a decision on the appeal was rendered, I would be required to stay in a detention house – a facility built along the seashore for such purposes.
The building’s doors were locked; though there was a shop inside for food and drink, I was not allowed to leave the premises, go into the city, or even enter the rooms of other detainees.
This mode of life appeared narrow and bitter, yet I preferred it over the failure of being sent back. Trusting in the eventual opening of the path for religious service, I entered that confined space. From there, I sent my appeal to Washington in writing and by telegram.
The detention facility where I was placed was a large and sturdy building with numerous rooms. I was assigned a space in an upper-level room where four or five other young men from various countries were already housed. These individuals either lacked valid passports or had defective passports and their documents had been sent to Washington for final adjudication.
Each person in the room had a bed and there were also a few stools for seating. In addition to these, I was given a chair and a table. The other young men spent their days playing cards or engaging in games like chess or dominoes. They would tell each other stories or sing songs.
Meanwhile, I remained at my table, engaged in the recitation of the Holy Quran, offering prayers, reading religious texts, or writing letters. From the very first day, they began to regard me with particular respect. They would prepare my bed, wash my handkerchiefs and even arrange a curtained corner of the room to serve as a private space for my prayers.
After a few days had passed, one of the young men approached me with courtesy and asked, “What is your religion and teachings? And what are these books that you constantly read?” I introduced him to the teachings of Islam and informed him about the champion [reformer, i.e., the Promised Messiahas] raised by Almighty God in this era. I gave him a copy of the book The Philosophy [of the Teachings] of Islam to read. He studied the book and regularly sat with me to listen to my explanations.
Eventually, God opened his heart to the truth of Islam and by the third or fourth day, he expressed his desire to embrace the faith. He said, “I wish to become a Muslim. Please initiate me into Islam.” I accepted him into the fold of Islam and gave him the Islamic name Hamid. His original name was Mr Rockford. His photograph has since been published in The Moslem Sunrise. (Hazrat Mufti Muhammad Sadiqra showed his picture to the audience.)
After his conversion, Brother Hamid, like every sincere and devoted believer, developed a deep desire to convey the message of Islam to others. Unlike worldly millionaires who lock away their wealth in vaults, a person enriched with spiritual wealth is immediately filled with generosity. He longs to share the blessing he has received with others. Worldly wealth diminishes when shared, but the wealth of faith only increases when it is given to others.
My esteemed teacher, Maulvi Hakim Noor-ud-Dinra – the first Khalifa of the Promised Messiahas – used to say:
“A true man of perfection never withholds the secret to attaining that perfection from others.”
Accordingly, Brother Hamid began preaching to the other residents of the room. Within two or three days, another individual accepted Islam and was given the name Hameed. Soon thereafter, within a few days, more individuals embraced the faith – among them were Brothers Ahmad, Mahmood and Muhammad.
Within four to five weeks, by the grace of God Almighty, the number of new converts within that detention facility had reached 15.
Before my appeal was accepted and I was granted permission to freely enter the country, I had to remain in that detention facility for six weeks. However, the mission for which I had been sent to America had already begun – and its foundation was laid there with complete success.
All praise belongs to God. Again, all praise belongs to Allah the Almighty.
(Translated by Al Hakam from the original Urdu, published in the 20 May 1925 issue of Akhbar Faruq)
In short, the second excellence alluded to in اَنۡعَمۡتَ عَلَيۡهِمۡ is that of the Truthful. When a person attains to this excellence, the divine verities and insights of the Holy Quran are disclosed to them. However, this grace and bounty also comes through divine support. It is my belief that without the support and grace of God Almighty, one cannot so much as move their finger. It is, however, the responsibility of man to strive and make an effort insofar as possible, and he should seek this ability to do so from God as well. He should never lose hope in God, because a believer never loses hope. In this respect, God Almighty states Himself:
لَا يَايۡـَٔسُ مِنۡ رَّوۡحِ اللّٰهِ اِلَّا الۡقَوۡمُ الۡكٰفِرُوۡنَ
This means, only disbelievers despair of the mercy of Allah Almighty. Despair is a most wretched thing. In actuality, a person who loses hope in God Almighty is one who thinks ill of Him.
(Malfuzat [English], Vol. 2, p. 85)
عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ كَانَ النَّبِيُّ صلى الله عليه وسلم يُخَفِّفُ الرَّكْعَتَيْنِ اللَّتَيْنِ قَبْلَ صَلاَةِ الصُّبْحِ حَتَّى إِنِّي لأَقُولُ هَلْ قَرَأَ بِأُمِّ الْكِتَابِ
Hazrat Aishahra relates: “The Prophetsa used to pray the two rakʿahs that precede the Fajr prayer so lightly that I would wonder to myself, ‘Did he even recite Surah al-Fatihah? [I.e., the two raka‘ahs were so concise that it felt almost imperceptible.]’”
(Sahih al-Bukhari, Kitab at-tahajjud, Bab ma yuqra’u fi rak`atay al-fajr, Hadith 1165)
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Various expeditions from the life of the Holy Prophetsa were being mentioned. In this regard, there is one expedition of Hazrat Ghalib ibn ‘Abd Allah al-Laythira towards Fadak. Hazrat Bashir bin Sa‘dra, along with 30 individuals, headed towards the Banu Murrah in Fadak in Sha’ban [eighth month in the Islamic calendar] in 7 AH. The Banu Murrah martyred all the comrades of Hazrat Bashir bin Sa‘dra. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 132)
This has already been mentioned previously. When the Holy Prophetsa came to know of the martyrdom of Hazrat Bashir bin Sa’d’s company, he prepared Hazrat Zaid bin ‘Awwamra and said, “Go until you reach the place where the company of Hazrat Bashir bin Sa‘dra was martyred. If Allah grants you victory, then do not spare any of them.” That is, do not spare any of the enemies who acted unjustly and killed and martyred the Muslims. The Holy Prophetsa prepared 200 Companions to accompany him and tied a flag for them. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 140)
When Hazrat Ghalibra reached the enemy, he sent a reconnaissance party comprising Hazrat ‘Ulbah bin Zaidra along with 10 other individuals towards the enemy camp. They saw a group of people there and upon returning, informed Hazrat Ghalibra of the circumstances. Hazrat Ghalibra advanced close enough that he could see the enemy. They were relaxed and had fallen asleep. Hazrat Ghalibra praised and glorified Allah, called out to the enemy and said: “I advise you to fear Allah, Who is One and has no partner.” As a matter of fact, he said this to his comrades, not to the enemy. He said: “I advise you to fear Allah, Who is One and has no partner. Obey me and do not be disobedient towards me. Do not oppose any of my instructions, because the one who is not obedient, his opinion is futile.”
In another narration, these words have been recorded as follows: “Do not disobey me, because the Holy Prophetsa has said, ‘Whoever obeys a leader appointed by me, obeys me and whoever disobeys him, disobeys me.’ Hence, if you disobey me, you will disobey your Prophetsa.” Following this, he established a bond of brotherhood between them and said: “You are with such and such person and you are with such and such person. None of you should be separated from their brother. It should not be such that if one of you comes to me and I ask him where his comrade is, he responds that he does not know.” Following this, he said: “When I raise the slogan that Allah is the greatest, then do so with me.” When the battle commenced, the Muslims encircled the enemy. Upon this, Hazrat Ghalibra said that Allah is the greatest and the other Companions also repeated after him and then drew their swords. The enemy had also prepared for the battle and came forth. The battle ensued for some time and the Muslims defeated the enemy with ease. That day, the slogan of the Muslims was ‘Amit, Amit’ [Bring death]’. The Muslims brought back several camels and goats as spoils of war. Every person received 10 camels, or 10 goats as the equivalent for one camel. (Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 266)
Another expedition was that of Hazrat Shuja‘ bin Wahbra, which was sent towards Sayyi. This expedition took place in Rabi‘ al-Awwal, 8 AH, under the leadership of Hazrat Shuja‘ bin Wahbra. He was sent towards Sayyi, which was a location situated at a distance of five nights’ journey from Medina, between Mecca and Busra. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 142; Sharh al-Zurqani ala al-Mawahib al-Ladunyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 337)
Hazrat Shuja’sra father’s name was Wahb bin Rabi‘ah. Hazrat Shuja‘ra was among the pre-eminent Companions who accepted Islam in the very early days. Six years after the advent of the Holy Prophetsa, he joined the second group of emigrants to Abyssinia on the instruction of the Holy Prophetsa.
After some time, upon hearing the rumour that the people of Mecca had embraced Islam, Hazrat Shuja‘ra returned to Mecca from Abyssinia. Later, when the Holy Prophetsa gave permission for the Companions to migrate to Medina, he left Mecca with his brother, ‘Uqbah bin Wahb, and migrated to Medina. Hazrat Shuja‘ra participated alongside the Holy Prophetsa in all major battles, including Badr, Uhud, and the Battle of the Ditch, and he was martyred in the Battle of Yamamah when he was just over 40 years old. (Sharh al-Zurqani ala al-Mawahib al-Ladunyah, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 21; Usd al-Ghabah, Dar Al-Kotob Al-Ilmiyah, Beirut, Vol. 2, p. 611, Vol. 4, p. 59)
In any case, the details of this expedition are as follows: The Holy Prophetsa was receiving continuous reports that the Banu Hawazin from the region of Sayyi were assisting the enemies of Islam and ambushing individuals from tribes allied with the Muslims. Following their ambush, they would hide in the wilderness. In Rabi‘ al-Awwal, 8 AH, the Holy Prophetsa appointed Hazrat Shuja‘ra with a group of 24 soldiers to suppress the Banu Hawazin – who were also known as the Banu ‘Amir.
Hazrat Shuja‘ra and his men would travel by night and hide during the day, until one morning they came upon the Banu ‘Amir and launched a surprise attack. Hazrat Shuja‘ra instructed his men not to pursue the fleeing enemies. They seized a large number of camels and goats, which they drove back to Medina, and the spoils of war were distributed. Each Muslim received 15 camels as his share. This expedition lasted 15 days. (Muhammad Azhar Farid Shah, Ghazwat-o-Saraya, Faridiyah Publishers, Sahiwal, p. 415; Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 267)
Another expedition that is mentioned is the Expedition of Hazrat Ka‘b bin ‘Umairra towards Dhat Atlah. This took place in 8 Rabi‘ al-Awwal, 8 AH. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 143)
The Holy Prophetsa sent Hazrat Ka‘b bin ‘Umair al-Ghiffarira to Dhat Atlah, which was located in the land of Syria, beyond Wadi al-Qura, near Mu’tah, and approximately 600 miles from Medina. Hazrat Ka‘bra was accompanied by 15 Companions. The Holy Prophetsa had received intelligence that the Banu Quda‘ah were gathering a large force at Dhat Atlah, beyond Wadi al-Qura, with the intention of attacking the Muslims. (Buraik bin Muhammad, Ghazwah Mu’tah wa al-Saraya wa al-Bu’uth, p. 219; Bashmil, Ghazwah Mu’tah, Nafis Academy, Karachi, p. 325; Muhammad Azhar Farid Shah, Ghazwat-o-Saraya, Faridiyah Publishers, Sahiwal, p. 416)
Upon reaching Dhat Atlah, Hazrat Ka‘bra encountered a massive army. This happened because, as Hazrat Ka‘bra approached the area, a spy from the enemy spotted them and immediately alerted his people of the approaching Muslim army. The enemy then prepared and assembled a large army.
The Companions invited them to embrace Islam, but they refused and began firing arrows at them. Seeing this, the Companions of the Holy Prophetsa fought valiantly, and continued fighting until all of them were martyred. One of the Companions, who had been severely wounded and was laying injured amongst the bodies, managed to escape. According to one narration, this survivor was Hazrat Ka‘b bin ‘Umairra himself. (Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 267; Muhammad Azhar Farid Shah, Ghazwat-o-Saraya, Faridiyah Publishers, Sahiwal, p. 416; Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 143)
In any case, it is recorded that it was a cold evening when he mounted a ride and returned to the Holy Prophetsa to inform him of what had happened. The news caused the Holy Prophetsa great sorrow. (Kitab al-Maghazi li al-Waqidi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 202)
He intended to immediately send an army in response, but upon learning that the enemy had moved away from that location, he postponed the plan. (Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 267)
The Battle of Mu’tah took place in Jamadi al-Ula 8 AH, corresponding to September 629 CE. Mu’tah was a town situated in the Balqa region on the border of Syria, which was approximately 600 hundred miles from Medina. This expedition is also known as the Battle of Jaish al-Umara, because before sending out the army, the Holy Prophetsa appointed more than one commander to lead it. (Hazrat Mirza Bashir Ahmad Sahibra MA, Sirat Khatamun Nabiyyin, p. 740; Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 144; Allamah Bashmid, Ghazwah Uhud, Nafis Academy, Karachi, p. 325; Hassan bin Muhammad al-Mashat, Inarah al-Daji fi Maghazi Khair al-Wara, Dar al-Minhaj li al-Nashr wa al-Tauzi’, p. 558)
Regarding the purpose of this battle, it is recorded that the Holy Prophetsa had dispatched Hazrat Harith bin ‘Umairra as an emissary with a letter to the governor of Busra. When he reached the area of Mu’tah, Shurahbil bin ‘Amr Ghassani came to him and asked, “Where are you going?” He replied, “I am going to Syria.” Shurahbil asked, “Are you by any chance an emissary of the Holy Prophet Muhammadsa?” He replied, “Yes, I am an emissary of the Holy Prophetsa.” Shurahbil ordered his men to tie him up and then martyred him.
When the Holy Prophetsa received this news, it deeply grieved him. Hesa gathered his Companions and informed them of the martyrdom of Hazrat Harith bin ‘Umairra and of those who had martyred him. This incident lead to the Battle of Mu’tah. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 255)
Hazrat Musleh-e-Maudra, describing the causes and background of this battle, writes, “When the Holy Prophetsa returned from performing the pilgrimage [Umrah], he began to receive reports that the Jews and disbelievers had stirred up the Christian Arab tribes on the borders of Syria as a result of which they were preparing to attack Medina. In response, the Holy Prophetsa sent a party of 15 men towards the Syrian border to investigate the truthfulness of these rumours.
“When this group arrived at the Syrian border, they saw that an army was indeed gathering there. Instead of returning to inform the Holy Prophetsa, they were overcome by the zeal for preaching – which in those days was the hallmark of true believers – and they boldly stepped forward to invite the enemy towards Islam. However, those who were incited by hatred and were preparing to attack and conquer the nation of the Holy Prophetsa would not be affected by the message of God’s unity (these men would not be affected by the preaching). As soon as the Companions began to present the teachings of Islam, soldiers from all sides drew their bows and began firing arrows at them.
“When the Muslims saw that their preaching was not being met with arguments or discourse but with arrows, they did not flee, nor did they save their own lives from the crowds of hundreds. Instead, as true believers, those 15 men stood their ground against hundreds of soldiers, and each one of them was martyred there. (Today, these so-called Muslims treat the Ahmadis in the same way).
“The Holy Prophetsa desired to dispatch another army to punish those who had committed this barbaric act. In the meantime, he received news that the enemy forces, which had been gathering there, had now dispersed. Thus, he delayed his plan for the time being.
“During this period, the Holy Prophetsa wrote a letter to the leader of the Ghassan tribe, who governed Busra under the authority of the Roman Empire, or possibly wrote to Caesar himself. These letters likely contained a complaint regarding this incident, explaining how some Syrian tribes were preparing to attack Islamic territory, and that they had killed 15 Muslims without cause. One such letter was entrusted to a Companion named al-Harithra, who travelled towards Syria and stopped at a place called Mu’tah. There, he encountered Serjeel, a leader of the Ghassan tribe, who had been appointed by Caesar. (Hazrat Musleh-e-Maudra has written Serjeel, but I believe this is a typographical error as his real name was Shurahbil.)
“He asked them, ‘where are you going? Perhaps you are a message-bearer of the Prophet Muhammad?sa’ He answered in the affirmative, at which point he captured him, tied him up and beat him to death. Although this detail is not mentioned in the books of history, the context reveals that this person was very likely one of the leaders of the same group who martyred the 15 Companions before – i.e., the person named Shurahbil. Thus, his inquiry of whether he was a representative of the Holy Prophetsa reveals that he feared the Holy Prophetsa would inform Caesar that his subordinates in the region were attacking Muslims. To prevent an investigation into the matter, he concluded that it was in his best interest to kill the emissary, so that neither would any report reach the king nor would there be a subsequent investigation. But God Almighty did not allow his ill intentions to be fulfilled, and some way or another the news of Harith being martyred reached the Messengersa of Allah, who then responded to the earlier incident of injustice and the subsequent one by sending an army of 3000 Muslims towards Syria under the leadership of Hazrat Zaid bin Harithahra, (his freed slave).” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, pp. 331-333)
The appointment of commanders by the Holy Prophetsa for this battle is mentioned as follows:
The Holy Prophetsa appointed Hazrat Zaid bin Harithahra as the commander of an army of 3000 and instructed: “Should Zaid be martyred, Ja’far bin Abi Talib shall take over as commander, and if Ja’far is martyred, Abdullah bin Rawahah shall take his place as commander, and if he too should be martyred, then whosoever the Muslims appoint amongst themselves shall take his place.”
A Jewish man by the name of Nu’man was present on this occasion. He called out, “O Abu al-Qasim! (This is how the Jews used to address the Holy Prophetsa) If you are a true Prophet, then each person whose name you have mentioned – whether they are a few or many – will all be martyred.” The man continued, “When the Israelite Prophets would appoint commanders of an army and say that if such and such person dies, then so and so should take his place, then even if they listed 100 names, they would all be martyred.” Then he turned his attention toward Zaid and said, “Zaid, you should write down your will because if Muhammad is a true Prophet, then you certainly will not come back alive.” Hazrat Zaidra responded, “I bear witness that he is indeed a true and pure Prophet.”
When the Holy Prophetsa was appointing commanders of the army, there was also an incident of Hazrat Ja‘farra saying to the Holy Prophetsa, “O Messenger of Allah, may my parents be sacrificed for your sake. I did not think that you would appoint Zaid as a commander over me. (I.e., that he belonged to a noble family, but he was not appointed). The Holy Prophetsa responded, “You should go forth, for you do not know who is actually superior.” The Holy Prophetsa handed a white flag to Hazrat Zaidra and instructed him to invite people to Islam once he reached the place of the martyrdom of Harith bin Umair. If they accept, then all is well and good. Otherwise, seek help from Allah and engage them in battle. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 145; Sharh al-Zurqani ala al-Mawahib al-Ladunyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 340-342; Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwah Mu’tah, Hadith 4261)
The Holy Prophetsa bid them all farewell and advised them. Regarding this, there are further details; they made preparations and the army gathered together at a place situated approximately 3 miles from Medina called Jurf.
The Holy Prophetsa also accompanied the departing army up to Thaniyyatul Wada‘ to bid them farewell. Prior to their departure for battle, the Holy Prophetsa gave the Muslim army a series of instructions. He stated: “I enjoin you to adopt righteousness [taqwa] and to treat your fellow Muslims with kindness. Go forth in the name of Allah and engage with those who deny Him. Do not deceive anyone, do not act treacherously, and do not slay any infant, woman, or elderly person. Do not cut down any date palm, nor any other tree, and do not demolish any buildings.” (Sharh al-Zurqani ala al-Mawahib al-Ladunyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 342)
He further instructed the commanders of the army:
“When you encounter an idolater, invite him towards one of three choices. Whichever he accepts, abide by it and do not cause him harm. First, invite him to migrate from his city to the city of Muhajirin. If he agrees, inform him that he shall receive the same rights and bear the same responsibilities as the Muhajirin. However, if he refuses [to migrate], then direct him to live among the Bedouin Muslims, for in that case, the same injunctions of Allah will be applied to him as is stipulated for the other Muslims, however they shall have no share in the spoils of war unless he joins the Muslims in Jihad.
“If he refuses this as well, then demand the payment of jizyah [a protective tax]. If he accepts, then accept it from him and do not inflict any harm upon him. But if he refuses even this, then seek the help of Allah and fight against them.
“And if you besiege a fortress or a city, and they request a guarantee of safety in the name of Allah and His Messengersa, do not grant them such a pledge in the name of Allah and His Messengersa. (In other words, do not enter into a treaty in their name). Instead, offer them your own guarantee, or that in the name of your forefathers. For if you break your own pledge or that of your forefathers, it is less grave than violating a pledge made in the name of Allah and His Messenger.” (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 146)
Hazrat Musleh-e-Maudra has also mentioned the details of this as follows:
“The Holy Prophetsa instructed Zaid bin Harithah to be the commander of the army. He instructed that if Zaid were to be martyred, then Ja‘far bin Abi Talib should take command. If Ja‘far were also martyred, then ‘Abdullah bin Rawahah would become the commander. And if he too were to fall in battle, then the Muslims should elect a leader from among themselves.
“At that moment, a Jewish man was present in the gathering. Upon hearing this, he said, ‘O Abu al-Qasim, if you are indeed truthful, then surely all three of these men shall be slain, for Allah the Almighty always fulfils whatever a prophet utters.’ Then, turning to Zaid, he said, ‘I tell you truthfully: if Muhammadsa is truly the Messenger of God, then you shall never return alive.’
“In response, Zaid said, ‘Whether I return or not, surely Muhammadsa is indeed the true Prophet of God.’
“The following day, the army set out in the morning. The Holy Prophetsa, along with some Companions, accompanied them to bid them farewell. Never, during the blessed lifetime of the Holy Prophetsa, had such a large army been dispatched for such an important task under the command of a Muslim general without the Holy Prophetsa himself being part of it.
“The Holy Prophetsa continued walking with them, offering counsel and words of wisdom. Eventually, he accompanied them to the very place outside of Medina from where he had once entered the city upon his migration, and where the people of Medina would usually bid farewell to their travellers. The Holy Prophetsa stood there and said while advising the army, ‘I enjoin you to fear Allah and to be kind to all the Muslims who are with you. Go for battle in the name of Allah, and fight against your enemy and the enemy of God who is in Syria. When you reach Syria, you will find such people who sit in places of worship and invoke the name of God. You should not combat them in any way (do not bother them in the slightest) and do not cause them any trouble. In the enemy’s land, you should not kill any woman, child, blind person, or elder. Do not cut down any tree or destroy any building.’ With this guidance, the Holy Prophetsa returned from there, and the army set out towards Syria.” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, pp. 333-334)
At another instance, Hazrat Musleh-e-Maudra has mentioned further details about this incident. After mentioning the entire account, he stated: “It is Allah the Almighty’s great wisdom that the incident occurred exactly as was foretold (i.e., regarding the leaders who were martyred as mentioned by the Holy Prophetsa. Firstly, Hazrat Zaidra was martyred, after which Hazrat Ja‘farra took the reins of the army. He too was martyred and after him, Hazrat Abdullah bin Rawahara took command of the army. He, too, was martyred, and it was nigh that the army would become scattered when Hazrat Khalid bin Waleedra, being urged by a group of Muslims, took hold of the flag. Allah the Almighty granted them victory through him and he managed to bring the army safely back.” (Fariza-e-Tabligh aur Ahmadi Khawatin, Anwar-ul-Ulum, Vol. 18, p. 406)
There are further accounts relating to this incident which will continue in the future, insha-Allah. At present, I wish to mention one martyr and some deceased members and will lead their funeral prayers [in absentia]. The member who embraced martyrdom last week in Karachi is Laeeq Ahmad Cheema Sahib, son of Chaudhry Nazeer Ahmad Cheema. He was martyred on 18 April.
اِنّا لِلّٰہِ وَ اِنَّا اِلَیْہِ رٰجِعُوْنَ
[Surely, to Allah we belong and to Him shall we return.]
A mob attacked him and brutally martyred him. The deceased was 47 years old. According to the details of the reports, on the day of the incident, opponents gathered in the form of a mob and began causing commotion outside Ahmadiyya Hall. It was a Friday, and Laeeq Cheema Sahib was sent to inspect the situation. The deceased martyr reached the scene. The opponents recognised Laeeq Cheema sahib and attacked him. They dragged him quite some distance and took him to the intersection. There, they beat him with bricks and stones and martyred him in a brutal manner. When he was breathing his last, a shopkeeper present tried to give him some water to drink, but he was forcibly stopped from doing so. After a delay of more than 30 minutes from the time of the incident police arrived at the scene, after which the body was transferred to the hospital, where his demise was confirmed.
Ahmadiyyat entered the family of the deceased martyr through his great-grandfather, respected Chaudhry Hakim Ali Sahib of Chishtian, district of Bahawalnagar, who had the good fortune of pledging allegiance at the time of Hazrat Khalifatul Masih Ira and joined the fold of Ahmadiyyat. The deceased martyr had limited formal education, but he had opened his own workshop and would repair cars and motorcycles. His workshop had expanded greatly. Owing to his good and honest reputation, cars of various governmental departments would be brought for repair at his workshop and owing to this, he had had a vast social circle. By the grace of Allah the Almighty, the martyr was a musi [part of the institution of Al-Wasiyyat] He was always ready to carry out work in service for the Jamaat. He was regular in offering the Tahajjud prayer as well as the five daily prayers. He would regularly take his children with him to offer the prayers.
He would enquire from the Ahmadi workers at his workshop and from his family members at home about whether they had offered prayers. Despite being busy with his work, he would leave his work and give precedence to offering prayers. It was not that he remained occupied in his work – no. Generally, those people who do this sort of work and become busy do not give due attention to prayers. However, he never delayed offering his prayers. He was very friendly and loving. He maintained close ties with everyone. He had a special bond with Khilafat. He would listen to programmes on MTA, especially my sermons when they played on MTA. He was always prepared to attend the Jamaat’s cases and to perform duty at any time. Two days before the incident of his martyrdom, he endured a great deal of hostility from the opponents in the courts and he was threatened. He had already been receiving threats. He had profound love for the Holy Quran. Though he did not initially know how to read very well, he learned the Holy Quran when he was older and then he would regularly recite it and listen to its recordings. He would keep a recording of the Holy Quran playing in his workshop.
Before the incident of his martyrdom, someone requested him to arrange for [a donation] of blood in light of his illness. Upon this, the deceased martyr responded by saying that after the Friday prayer, he would go and donate his own blood for him. However, God had other plans and Allah the Almighty bestowed upon him the rank of martyrdom.
He had two wives. His first wife, Maryam Laeeq says, “He tended to my needs. He raised the children in an excellent manner and drew great attention towards the offering of prayers.”
The second wife also says – he had made it so that both lived together like sisters – that, “Though he did not have much worldly education, his general knowledge was quite vast. He often spoke about the prophets. He would teach me about various things as well (This is the second wife, Farah Laiq, who says that he would teach her as well). My parents did not teach me in the same manner that my husband taught me during the two years after our marriage.”
The deceased martyr’s brother, speaking about what his brother told him, said, “My brother repeatedly spoke about attaining martyrdom and would say that only the fortunate attain this blessing. He would often say that if the time for him to make such a sacrifice came, he would take a bullet to his chest.” He further says, “No matter the state of opposition, he always told his brothers to offer prayers in the mosque because this is the very time to show patience.”
His son Hizqeel Ahmad, who is only 12 years old. He says, “My father told me never to worry. That’s why I didn’t worry at all when my father was martyred.” He exhibited great courage, resolve and patience. He says, “I am brave just like my father and I am ready to take a bullet to my chest.”
He is survived by two wives, seven children, one sister and one brother. His eldest daughter is 17 years of age, while his youngest daughter is a year and a half old. He had told his wife of a dream in which he saw that they would have another child. His second wife says that when she took a test, she learned that Allah the Almighty will also grant her the blessing of a child.
The missionary of the Society chapter, Tauseef Sahib, says, “The deceased offered the five daily prayers in congregation at the [prayer] centre. He offered tahajjud [pre-dawn voluntary prayers], voluntary acts of worship, followed and obeyed Khilafat, tended to the poor and fulfilled the rights owed to Allah and the rights owed to His creation to the best of his abilities. As he went about his way, if there was ever a person in need, he would help them immediately. If he saw that someone’s car had broken down, he would stop along his way and help them. He would quietly help the needy. He was constant in acts of virtue and always served selflessly in every way. He had complete certainty in God Almighty. He attributed everything he did and every success he had to the grace of God Almighty. Despite strained circumstances and opposition, he always offered his prayers in congregation on time at the [prayer] centre. He was gentle in nature; if ever someone spoke with him angrily, he would remain silent and would never respond. In fact, he would smile and leave the gathering.”
Similarly, the Finance Secretary or the Local President say that once their calculations were incorrect. They mistakenly told him that he had an outstanding balance. He did not say anything about not having arrears and paid the amount which was quite large; a hundred thousand rupees. Later, they informed them that they had made an error in calculation and that he did not in fact have any arrears and the amount was an excess. He responded that it did not matter; he would not take back what he had already given in the way of God. He was meant to move out of the country with his family and all the preparations had been made. The narrator says that a day prior [to the martyrdom], he told him that they were about to move out of the country where there is religious freedom. His desire was to teach his children how to pronounce the Adhan [call to prayer] and Takbir [announcement of the commencement of prayer] aloud and in a melodious manner so that, upon leaving, when they offer prayers in congregation at home, they may regularly call the Adhan and then offer prayers. May Allah the Almighty elevate the martyr’s station and keep his family under His protection. May He swiftly procure the means for the enemy to be brought to task. Today, as well, a report has been received from a village in Kasur where a young Ahmadi has been martyred. The details have not yet been received. May Allah the Almighty procure the means for these oppressors to be brought to task. All that can be said for them is:
اَللّٰھُمَّ مَزِّقْھُمْ کُلَّ مُمَزَّقٍ وَ سَحِّقْھُمْ تَسْحِیْقًا
[O Allah, annihilate [the enemy] and crush them to pieces.]
The second mention is of Amatul Musawwar Nuri Sahiba, who was the wife of Doctor Masudul Hassan Nuri Sahib. She recently passed away.
اِنّا لِلّٰہِ وَ اِنَّا اِلَیْہِ رٰجِعُوْنَ
[Surely, to Allah we belong and to Him shall we return.]
She was the granddaughter of Hazrat Mirza Sharif Ahmad Sahib, the granddaughter of Hazrat Nawab Amatul Hafiz Begum Sahiba, and the daughter of Mirza Daud Ahmad Sahib. She was a musia by the grace of Allah the Almighty. She was also my paternal cousin. Dr Masudul Hassan says, “Hazrat Khalifatul Masih IIIrh facilitated our marriage himself. Huzoorrh did not ask her about it, nor her parents. He asked my father about me and whether he should arrange my marriage. When Hazrat Khalifatul Masih IIIrh informed Colonel Daud Sahib and his wife about the marriage proposal, they said they would like to pray istikharah [prayer for seeking guidance and good from God] for a few days. His Holiness said, ‘I have already prayed istikharah and there is no further need for istikharah. The marriage should take place.’” And so, they were married. He says, “By the grace of Allah the Almighty, our married life of 51 years was a bond of love, affection, obedience, and friendship. She was regular in offering prayers and worship. She tended to the poor and was hospitable. She had great trust in Allah. For some years, she had developed a great interest in deeply studying the Holy Quran. She would often ask questions to various scholars of the Jamaat. She was also interested in studying about other religions.”
Doctor Sahib says, “She had a large role to play in my life-devotion and academic pursuits. If ever there was a happy occasion or we were to go on a trip, but I had to go to the hospital for an emergency, she would sacrifice and say that she wouldn’t go either. She had been quite ill for the past three or four years and she endured her illness and discomfort with great patience and never expressed it.”
Her son, Doctor Khalid Nuri, who is in America and also goes to the Fazl-e-Omar Hospital for temporary periods of devotion, says, “My mother was a sincere servant of the Jamaat. She had profound love and devotion for Khilafat. She never involved herself in vanities such as backbiting or gossiping etc. She read the Holy Quran with complete understanding. She would also study the books of the Promised Messiahas. She would read Tadhkirah with great attention and would always keep it with her. She also had an interest in collecting historical artefacts and she would speak about them with curators of museums and historians.” She had also involved me in this passion of hers; she searched and had the ground dug around Rabwah and found things, especially in the mountains along the river. When she would come here to London, she would speak with me about these things and show me things. Her son further writes, “She would render great financial aid for the marriages of those who had less means. She would look after the children of all the workers. She would teach girls the Holy Quran. She would make certain that all their needs were met, and she would always be smiling when she met people.”
Her daughter Mubaraka says, “My mother had a passion for reading. Whether books of the Promised Messiahas, material on Christianity, or books on Hinduism, she would read about different topics and had gained quite a degree of knowledge. She had great respect for life-devotees. She always supported my father.”
After his retirement, Doctor Sahib devoted his life [to the service of Islam Ahmadiyyat]. She joined him even though afterwards he could have gotten a high-paying job. She says, “My father’s non-Ahmadi relatives also came for condolences, and they said that she kept the family together and had a relationship with everyone.” Then, she says, “She would advise me never to share matters of my home anywhere else and to write whatever I needed to the Khalifa of the time and to ensure that I implemented whatever he said. She would also advise not to waste time in disputes and quarrels.”
Jalal Ahmad Khan, a driver for the Tahir Heart Institute, says, “She was very virtuous, well-natured, and kind and took care of the poor. During journeys, she would always take care of us as well. She would play a CD of the Holy Quran and its translation and would listen to it throughout the journey.” He says, “She also took great care of my wife and children.” He says, “When we would go to the big cities, the shopkeepers who knew her, especially in Rawalpindi and Islamabad, where she frequented, would say that she had come after quite some time. Initially, when they would ask, she told them that she had moved to Rabwah,where the Jamaat’s hospital is and that her husband works there. She would say this and tell them without any fear, while we would be worried.”
May Allah the Almighty grant her forgiveness and mercy.
The next mention is of Hasan Sanogo Abu Bakr Sahib, who was a local missionary in Burkina Faso. He passed away recently at the age of 63.
اِنّا لِلّٰہِ وَ اِنَّا اِلَیْہِ رٰجِعُوْنَ
[Surely, to Allah we belong and to Him shall we return.]
During Ramadan, he would deliver daily lectures on the Holy Quran in the Jula language, which were broadcast on Radio Islamic Ahmadiyya. Even the day before his passing, on 22 March, he delivered a lecture.
He acquired his early education in Bobo-Dioulasso, a city in Burkina Faso, and then travelled to Mauritania for higher studies. After completing his initial higher education there, he proceeded to Al-Azhar University in Egypt. There, he mastered Arabic, achieving exceptional proficiency in both literary and spoken Arabic, before returning home. After his studies at Al-Azhar, he settled in Ivory Coast, where he established a religious seminary attended by hundreds of students. Although he was not yet an Ahmadi at that time, he became well-known throughout Ivory Coast due to his fiery eloquence and exceptional speaking abilities.
When Ahmadi missionaries began preaching in that region, the opponents selected Abu Bakr Sahib to confront them. He had great pride in his eloquence. He himself once recounted that on the day of the debate, he confidently wore a grand robe, believing that defeating Ahmadis would bring him fame, prestige and reverence. However, Allah the Almighty had instilled in him a virtuous nature, and he soon realised that truth lay with the Ahmadis, who possessed clear and strong arguments. He was given the book ‘Al-Qaul al-Sarih,’ and after studying it, he debated with Abdul Rahman Qanate Sahib, a missionary of the Jamaat in Abidjan. Allah the Almighty guided him, and he courageously accepted Ahmadiyyat shortly afterwards. This incident of his pledge of allegiance occurred in 1986 when he was around 24 to 25 years old.
After accepting Ahmadiyyat, he abandoned his madrasah and all his previous worldly glory. At that time, Ivory Coast had a short course for French-speaking Ahmadi students, which he joined and thereafter dedicated his life to the service of the Jamaat. He soon became one of the Jamaat’s finest missionaries, excelling particularly in delivering speeches in his mother tongue, Jula. His powerful voice and impassioned style of speaking quickly captivated his listeners.
In 1990, when Idris Shahid Sahib was appointed in Burkina Faso, he secured approval for Abu Bakr Sanogo Sahib’s transfer from Ivory Coast to Burkina Faso. Here, he actively participated in preaching efforts, rapidly achieving success in Jula-speaking regions and established many new chapters of the Jamaat through his preaching.
In 1999, he was assigned to Dori, an area in Burkina Faso where some of our members were martyred. Arabic was widely spoken there, and local scholars attempted to impress the public with their knowledge of Arabic. Abu Bakr Sahib successfully debated with prominent scholars in this region, successfully refuting them. He preached in remote villages to such an extent that non-Ahmadi scholars began avoiding debates with him. Soon, he became renowned as a prominent scholar and respected sheikh [religious scholar], leading to the establishment of numerous chapters of the Jamaat.
In 1991, he made contact with Imam Ibrahim Badiga Sahib, a martyr in Mahdi Abad, and his friends, who swiftly embraced Ahmadiyyat and later became shining stars of Ahmadiyyat through martyrdom in 2023.
In 2002, the first Ahmadiyya radio station was established in Bobo-Dioulasso, where Abu Bakr Sahib became its leading speaker. His passionate dedication to preaching enabled the message of Ahmadiyyat to reach millions, and thousands embraced Ahmadiyyat due to his preaching efforts. He served on the National Majlis-e-Amila for several years, and at the time of his passing, he was serving as Secretary Rishta Nata.
In 2012, he was appointed to Sikasso in Mali, where he rendered exceptional services. In 2019, when some youths caused mischief against the Jamaat’s administration in Bobo-Dioulasso, I sent him back there, where he was appointed local president of the Jamaat. Through courage, wisdom, hard work, and prayer, he successfully ended the unrest, leading everyone to renew their pledge of allegiance.
He leaves behind his mother, wife, brother, three children, and grandchildren. His wife, Aishah Koulibaly, says he was always ready to serve Islam. Despite health issues, he always prioritised Jamaat programmes and preaching trips. Sometimes she advised him to rest due to poor health, but he would reply, “I have dedicated my life, and I will strive to serve the faith until my last breath.” She mentions that since their marriage, she never saw a day when he neglected Tahajjud [pre-dawn voluntary prayers] due to illness. Whenever someone approached him with Jamaat or religious matters, he immediately assisted them, even if it meant compromising his own health later. He treated family, neighbours, and acquaintances with great kindness and love, embodying an exemplary personality deeply devoted to the Holy Quran and passionately in love with the Holy Prophetsa.
This indeed is the model of a life-devotee and missionary, one that our missionaries should always keep in view. May Allah the Almighty continue to grant the Jamaat individuals who embody such a spirit of dedication.
Idris Shahid Sahib, former Amir of Burkina Faso, writes that Abu Bakr Sahib tirelessly performed outstanding preaching services. He always had a smiling face, presented solid scholarly arguments, and consistently strived to maintain high standards of service.
Local missionary Darab Al-Hassan notes that Abu Bakr Sahib was a true lover of the Holy Prophetsa. Once, while explaining verse 38 of Surah Al-Ahzab and discussing non-Ahmadi scholars’ absurd comments regarding the Holy Prophet’ssa marriage to Hazrat Zainab, tears came to his eyes, saddened by the ignorant, absurd statements wrongly attributed to the Holy Prophetsa, the best of all creation.
When such people insult the Holy Prophetsa, it is not considered blasphemy, yet Ahmadis honouring him is deemed blasphemous. Even if we take his name, it is deemed blasphemous.
Darab Sahib says that during his travels, he was meticulous in performing Tahajjud. He was deeply devoted to Khilafat and always defended the Jamaat system fiercely. If anyone spoke against the Jamaat, he came to defend it like an unsheathed sword. He never harboured grudges or malice toward anyone. May Allah the Almighty elevate his ranks, enable his progeny to continue his virtuous legacy, and grant them the blessings of his prayers.
(Official Urdu transcript published in the Daily Al Fazl International, 16 May 2025, pp. 2-7. Translated by The Review of Religions.)
Mosesas, also known as Kalimullah, was a great prophet, recognised for leading his people out of Egypt and receiving God’s laws. Given their similarities, Mosesas and Muhammadsa share a closer relationship than other prophets. However, this article will not delve into that, but will focus on, as the title suggests, Moses’ isra, or spiritual journey. And thus, we shall go through the journey of Mosesas who parted the sea (26:63), with Allah’s permission, to when he desired to go to the place where the two seas meet (18:61). This article draws extensively from Tafsir-e-Kabir, which is based on the Quranic exegesis of Hazrat Musleh-e-Maudra.
The spiritual journey of Mosesas is described in great detail in Surah al-Kahf. It is also alluded to in Surah al-Sajdah:
“And We did give Moses the Book – be not therefore in doubt as to the meeting with Him – and We made it a guidance for the children of Israel.” (32:24)
In light of this spiritual journey, Hazrat Musleh-e-Maudra, in his commentary, has shared his personal view. He states that the circumstances during the time of the Prophet Muhammadsa were revealed to Prophet Mosesas in a spiritual vision. During the time when Prophet Mosesas was on Mount Sinai and was informed about the coming of a great Prophet after him (Deuteronomy, 18:18), he desired to know what kind of divine manifestation would appear upon that Prophet. (Tafsir-e-Kabir [2023], Vol. 6, p. 556)
“And remember the time when Moses said to his young companion, ‘I will not stop until I reach the junction of the two seas, or I will journey on for ages.’” (18:61)
The account begins with Mosesas setting out on a journey with his “young companion”. Regarding this companion, commentators have stated that it was Yusha i.e. Joshua son of Nun. However, since this was a spiritual journey, it appears it is more fitting to apply more to Jesusas. (Five Volume Commentary, Ch.18: V.61)
Moses, determined to reach a place the Holy Quran calls “the junction of the two seas,” told Jesusas, he would not stop even if he had to “journey on for ages.” (18:61) This showed how important this journey was to Mosesas.
The phrase “the junction of the two seas” is noteworthy. Hazrat Msuleh-e-Maudra commented that historically, there are three main places where two seas meet near Moses’as residence:
Bab-el-Mandeb (where the Red Sea and the Indian Sea meet), Dardanelles (where the Mediterranean Sea and the Sea of Marmara meet), and Bahrain (where the Persian Gulf meets the Arabian Sea). These locations were distant from Moses’as area, though metaphorically, they refer to the time when the mission of Prophet Mosesas ends and that of the Prophet mentioned in Deuteronomy 18:18, Muhammadsa, begins. (Tafsir-e-Kabir [2023], Vol. 6, p. 559)
After travelling for some time, “they reached the place where the two seas met, they forgot their fish, and it made its way into the sea going away swiftly. (18:62)
It is explained that in dreams, a fish can occasionally represent sites of worship where good and righteous people assemble. So, when the Quran says, “they forgot their fish” at the place where the two seas met, it has a deeper meaning. It refers to a time in history when the teachings of Moses (Judaism) ended, and the teachings of Islam began. At that moment, righteousness, the pure way of worship and good deeds, left the followers of Mosesas and Jesusas and became a special feature of the Muslims. (Five Volume Commentary, Ch.18: V.62)
The verse also tells us that Islam didn’t split away from earlier teachings, but instead continued what started with Mosesas. The idea of the “two seas meeting” is not about geography in Moses’as time; it is a symbol for the meeting of two major religious paths. (Ibid.) Thus, Hazrat Musleh-e-Maudra explained that this holds a deep symbolic meaning. The fish is interpreted as a sign of the divine mission, and its disappearance signals the transition from the older prophetic period to the new one. This can be comprehended as the closure of the era of Moses’as followers and the opening of the followers of Muhmmadsa, where the true spiritual message continues. (Tafsir-e-Kabir [2023], Vol. 6, p. 559)
When they continued their journey and “when they had gone further,” Moses said to his young companion: “‘Bring us our morning meal.’” (18:63) and expressed exhaustion on account of this journey.
In the Five Volume Commentary, it is explained that in dreams, asking for breakfast means feeling fatigued or worn out. This verse, within the context of Moses’as spiritual journey, signifies that when the Holy Prophetsa appeared, the Jews and Christians failed to recognise and accept him. They persisted in following their own ways, not realising their time was up. After a long time, feeling tired and confused, they would start to wonder if the promised Prophet (Deuteronomy, 18:18) had already come and they had missed recognising him. In the verse, Mosesas represents the Jews, and the young man, Jesusas, stands for the Christians. (Tafsir-e-Kabir [2023], Vol. 6, p. 553) Mosesas and his companion journeyed until they met a wise servant of Allah, also referred to as Al-Khidr in the books of Ahadith.
The Quran describes Al-Khidr as “one of Our servants upon whom We had bestowed Our mercy, and whom We had taught knowledge from Ourself.” (18:66)
Within the books of Tafsir and ahadith, “Our servant” is referred to as Al-Khidr. (Tanwir al-Miqbas min Tafsir Ibn Abbas, Ch.18: V.65) Sufis emphasise that the station of “Abd” is the highest rank, and that no one but the Holy Prophetsa has reached its perfect fulfilment. (Tafsir-e-Kabir [2023], Vol. 6, p. 566)
According to Hazrat Khalifatul Masih Ira, the term “one of Our servants” refers to our master, the Holy Prophet Muhammadsa. This person was the one whom Mosesas went to in order to learn lessons from during his journey. Hazrat Musleh-e-Maudra also expressed that he too came to believe that it was indeed the Holy Prophet Muhammadsa whom Prophet Mosesas saw. (Ibid. p. 565)
Thus, Al-Khidr represents a spiritual teacher who possesses divine insight. The Holy Quran often calls Prophet Muhammadsa “God’s servant”, which is the highest spiritual rank. The servant is described as having God’s mercy, and Prophet Muhammadsa is called “a mercy” to all of mankind as stated in the Quran. The servant is said to have special knowledge from God, which the Holy Quran confirms Muhammadsa received in great amounts. (Five Volume Commentary, Ch.18: V.66)
Mosesas, who was himself a great prophet, asked the servant: “‘May I follow thee on condition that thou teach me of the guidance which thou hast been taught?’” The servant warned Mosesas, he would not be able to have patience with him, “‘Thou canst not keep company with me in patience.” (18:68) and added that how could Mosesas be patient about things he didn’’t understand? However, Mosesas insisted, promising to be patient and not question anything.
The verse highlights the difference in character between Prophet Mosesas and Prophet Muhammadsa. While Mosesas was fast to question things he didn’t comprehend, the Holy Prophetsa displayed patience and waited for God to reveal the complete details of the shari‘a. This difference was also seen in their followers. The Israelites often troubled Mosesas with unnecessary questions (Holy Quran, Ch.2: V.68-73), while the Prophet Muhammad’ssa companionsra showed great respect and restraint, carefully avoiding asking unnecessary questions about religion. (Five Volume Commentary, Ch.18: V.68)
Before they set off, Al-Khidr accepted on the condition that “‘ask me no questions about anything till I myself speak to thee concerning it.’” (18:71) During the trip, Al-Khidr did, albeit, at first glance, if looked at in its literal sense, shocking things –— (1) he damaged a ship, (2) killed a boy, and (3) repaired a wall without payment. Each time, Mosesas questioned him, forgetting his promise not to.
Let us now explore what these three things represent in the context of a spiritual journey.
So, they set out together and boarded a boat. To Moses’as shock, Al-Khidr “staved it in.” (18:72) Mosesas immediately objected, saying this would cause the ship to sink and drown the people on board. Al-Khidr reminded Mosesas of his promise not to ask any questions. “He replied, ‘Did I not tell thee that thou wouldst not be able to keep company with me in patience?’” (18:73)
Moses then apologises, admitting he had forgotten his promise not to ask.
Hazrat Musleh-e-Maudra has stated that in the science of dream interpretation, many meanings of safinah (boat) are given, and one of them is wealth. Huzoorra further refers to the Holy Quran to affirm this point:
“Your Lord is He Who drives for you the ships in the sea, that you may seek of His bounty. Surely, He is merciful toward you.” (Surah Bani Isra’’il, Ch.17: V.67)
Here, “His bounty” refers to worldly wealth, hence, the ship symbolises material riches. The idea of both prophets boarding the ship suggests that both their communities would one day attain worldly wealth in abundance. (Tafsir-e-Kabir [2023], Vol. 6, p. 571)
Both Mosesas and the Holy Prophetsa boarded the boat, meaning their followers would gain material wealth. Al-Khidr’s damaging of the boat symbolised how Islam would limit the misuse of wealth, through Zakat, bans on interest, fair inheritance, and support for workers, to guarantee wealth is shared fairly. From a worldly standpoint, this appears to be destroying the community’s material life. However, from a righteous standpoint, it saved the community from the love of the world and from becoming slaves to the rich.
Mosesas objected to this in the vision, showing that his followers would resist these financial or economic laws because they treasured wealth too much. On the other hand, during his night journey, the Prophetsa refused a cup of water in his vision, meaning his followers would choose religion over material gain. (Five Volume Commentary, Ch.18: V.72)
As they continued their journey,“they met a young boy, he slew him.” (18:75) Mosesas protested strongly, saying this was a terrible thing to do to an innocent child: “‘Hast thou slain an innocent person without his having slain any one?” (18:75)
Again, Al-Khidr reminded Mosesas about his promise to be patient. Mosesas apologised once more but said: “‘If I ask thee concerning anything after this, keep me not in thy company” (18:77)
The meaning of this, as explained in Tafsir-e-Kabir is the fact that in the hadith of Isra (Night Journey), when the Holy Prophetsa was repeatedly told by Gabrielas, “Intalaqa” (Move on, move on), the word “Intalaqa” is also repeatedly used in the incident of Mosesas. This repetition is also evidence that the Isra was a spiritual journey. In the night journey of the Holy Prophetsa, after seeing an old woman, the Holy Prophetsa saw someone trying to call him towards themselves; however, the Holy Prophetsa did not respond. Furthermore, a cup of wine was presented to him, which he refused to drink. Gabrielas interpreted that man as Satan, and the cup of wine as misguidance, which is the work of Satan. Similarly, the vision under discussion, shown to Mosesas, was of a slave, whom Al-Khidr killed. (Tafsir-e-Kabir [2023], Vol.6, pp. 575-576)
Huzoorra further explains that in the science of dream interpretation, the meaning of seeing a young man in a dream, among various interpretations, signifies vigour, energy, and ignorance. These are the same qualities that lead a person to follow Satan – —strength on one side, the desire to view worldly pleasures on the other, and a lack of spiritual knowledge on the third. When these three factors combine, a person is led by Satan. (Ibid.)
Moses’as objection to the killing of the young boy in his vision symbolised that Islam would require its followers to control and overcome their desires and passions, a teaching that the pleasure-seeking followers of Mosesas and Jesusas would struggle to accept.
They both went on further until they came to a town where the people refused to give them food or hospitality. In this town, they “found therein a wall which was about to fall,” (18:78). Instead of leaving it, Al-Khidr repaired the wall for free. Mosesas couldn’t understand this and said that he had desired, he could’ve taken payment for it. This was the third time Mosesas questioned Al-Khidr’’s actions.
Hazrat Musleh-e-Maudra has explained that in dreams, “people of a town” can refer to nations, and asking for hospitality means asking for help in a good cause. So, the verse means that both Mosesas and the Holy Prophetsa asked Jews and Christians to support God’s mission, but both were refused. Jews didn’t help Mosesas conquer Canaan, and the Christians didn’t support the Prophet’ssa call to worship one God.
A “wall”, in dreams, can represent a leader who has lost his position or wealth. Fixing the wall means restoring that leader’s status. So, the falling wall means Jewish and Christian leaders lost influence, and repairing it means their authority would return. The verse also hints that both Israelites (through Moses) and Ishmaelites (through the Prophetsa) would rise again. The statement about taking payment suggests that Jews and Christians had become very focused on profit. (Tafsir-e-Kabir [2023], Vol. 6, p. 578)
The Holy Quran states that Al-Khidr explains the wisdom behind the actions.
As for the boat, it belonged to “certain poor people who worked on the sea; and I desired to damage it, for there was behind them a king, who seized every boat by force.” (18:80) By making the boat damaged, Al-Khidr made it worthless to the king but still usable by the poor owners. (Tafsir al-Jalalayn); (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs)
Hazrat Musleh-e-Maudra stated that the plan was to make the boat defective because a tyrant king was ahead who would forcibly seize every sound boat. Thus, in order to protect it from the harm or seizing of that king, he damaged it. (Tafsir-e-Kabir [2023], Vol. 6, pp. 581-582)
The “poor people” represent humble and kind-hearted people who care for others despite having little. The “king” represents love of wealth and materialism. The message is that those obsessed with money and status often ignore the needy and fall into Satan’s trap. To help his people overcome this, the Holy Prophetsa introduced laws that encourage generosity and caring for the poor. In his vision, love of the world appeared as an old woman, while in Moses’as vision, it appeared as a harsh king, showing that materialism would affect Moses’as followers more strongly than the Prophet’ssa. (Five Volume Commentary, Ch.18: V.80)
This is why the Holy Prophet Muhammadsa, acting upon the command of Allah, instructed his ummah to make a hole in their boat, which translates to spending their wealth in the service of faith and humanity, so that love for the world does not take over their hearts, and their wealth does not become enslaved to the unjust world instead of being devoted to God.
“‘And as for the youth, his parents were believers, and we feared lest he should cause them trouble through rebellion and disbelief.
“So we desired that their Lord should give them in exchange a child better than him in purity and closer in filial affection.’” (18:81-82)
Here, in the language of dreams, youth represents energy, power, and ignorance, while his “killing” symbolises reducing these uncontrolled traits. The “parents” of the “youth” mean the human body and soul, which are the sources of human moral potential. So, the killing of the boy in Moses’as vision suggests bringing human passions and impulses under control. Humans have natural powers that can be used for good, but if left unchecked, they can lead to rebellion and disbelief. And thus, this verse means that Islam’s teachings help people control their desires and grow spiritually. In contrast, many followers of Mosesas gave in to their passions and lived indulgent, undisciplined lives. (Five Volume Commentary, Ch.18: V.81-82)
“And as for the wall,” it belonged to two orphans, and beneath it was treasure their righteous father had left for them. Fixing the wall protected the treasure until the boys were old enough to use it.
The wall represents key Jewish leaders like Mosesas, Jesusas, and Abrahamas. The treasure hidden beneath it represents the divine knowledge given to Mosesas and Jesusas. This verse explains that God preserved this knowledge in the Quran because the Jews, lost in worldly life, risked forgetting it. God did this out of mercy, despite their repeated disobedience, so they could return to the truth when ready. (Tafsir-e-Kabir [2023], Vol. 6, p. 585)
Mosesas kept questioning Al-Khidr because, from a human perspective, Al-Khidr’s actions seemed cruel or unfair; yet in reality, every act had a greater purpose that Mosesas couldn’t see at first.
Finally, Al-Khidr revealed to Mosesas “‘I did it not of my own accord. This is the explanation of that which thou wast not able to bear with patience.’” (18:83)
This phrase means the Al-Khidr didn’t hold divine knowledge by himself, it was all guided by God, as also stated in the Quran: “Nor does he speak out of [his own] desire.” (Surah aAn-Najm, Ch.53: V.4).
The vision of Mosesas is meant to show several key points: The Holy Prophetas was destined to come after Christianity became corrupt. Islam’s teachings differ from the Mosaic Law, making full cooperation between Jews and Muslims difficult, yet salvation still requires accepting Islam. Jews and Christians would initially reject the Prophetsa but eventually come to realise their beliefs are no longer effective. This realisation would lead them to accept the Prophet, guided by prophecies in the Qur’an. Once they accept Islam and its moral discipline, they will receive God’s mercy. (Five Volume Commentary, Ch.18: V.83)
The spiritual vision shown to Prophet Mosesas revealed the future shift from his era to that of Prophet Muhammadsa. The Quranic phrase “Majma‘’ al-Bahrain” symbolises the end of Moses’as mission and the initiation of the Holy Prophet’ssa mission, which will continue with a new prophet bringing forth the completion of divine revelation for mankind. (Tafsir-e-Kabir [2023], Vol. 6, p. 559)
Islamabad, Tilford, UK, 17 May 2025: A delegation of 23 khuddam from the Northeast Region of the United States of America had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa.
The meeting commenced as Huzooraa graced the room, extending greetings to all present before taking his seat. Huzooraa first addressed Yusuf Malik Sahib, the amir-e-qafilah, who briefly introduced the group. Subsequently, each of the 23 khuddam had the opportunity to introduce themselves, sharing details about their family backgrounds, their service within the Jamaat and their academic and professional pursuits.
Following the introductions, the khuddam sought permission to ask questions, which Hazrat Amirul Momineenaa graciously granted.
A khadim enquired about Huzoor’saa perspective on the current trajectory of American politics, particularly in light of recent global events. He also sought guidance on how Ahmadi Muslims should respond to the rise of ultra-right-wing nationalist and fascist ideologies that contribute to division and oppression.
Huzooraa observed that anti-immigrant sentiment and right-wing attitudes are now apparent across many Western nations. However, he highlighted that countries like America and Canada are inherently multinational. It is therefore inaccurate to suggest that American identity is exclusively white, especially considering the significant population of African descent, many of whom were originally brought as slaves or immigrated later.
Huzooraa noted the increasing prevalence of nationalist ideologies, which foster intolerance towards immigrants and could potentially lead to measures aimed at expelling non-native-born citizens. In response, Huzooraa advised that Ahmadi Muslims should actively demonstrate their sincerity as citizens and their love for their country. He stressed the importance of conveying that Ahmadi Muslims, as Americans, are committed to serving the nation. The exclusionary mindset, Huzooraa explained, seeks to create rifts among people of different ethnic backgrounds and nationalities.
You should tell them, Huzooraa said, that “now, since we have come to this country, we have been given citizenship of this country, so politicians and those people who are right-wing activists should not disturb the peace of the country and absorb us as well into the country and we are ready to serve the country.” He counselled the khuddam to actively promote the true concept of sincerity and patriotism. Alongside preaching the teachings of Islam Ahmadiyyat, they should also work to make others understand the genuine meaning of love for one’s country. This approach, Huzooraa suggested, could at least mitigate the severity of such divisive ideologies.
Another khadim asked for guidance on how an individual can maintain humility and continue to pray with the same sincerity and intensity after Allah the Exalted has answered their fervent prayers, such as for admission into graduate school.
Huzooraa advised that if one understands and acknowledges that their prayer has been accepted by Allah the Exalted and the success, like gaining admission, is a result of that prayer and not solely due to personal effort, then one should engage more in istighfar, bow before Allah with increased gratitude and strive to be more humble than before.
“Always realise and keep it in mind that all these things you are getting are through the blessing of Allah the Exalted,” Huzooraa counselled. He explained that if it is firmly in one’s heart and mind that all achievements are due to Allah’s blessings, combined with prayer, humility and hard work made fruitful by Divine grace, then one will naturally remain humble. Huzooraa further reminded the khuddam of the Divine promise mentioned in the Holy Quran: “Allah the Exalted says that if you are grateful to me and thankful all the time, [believing] that I have done this thing for you, then I will reward you more.” (Surah Ibrahim, Ch.14: V.8) Huzooraa concluded by reiterating that if one remains humble, they will receive even greater blessings from Allah.
A khadim noted that Huzooraa had previously elaborated on the mortgage system and interest, permitting mortgages for residential properties to live in but not for business purposes. He observed that, despite this guidance, some individuals in Canada and America were acquiring additional mortgages to finance businesses with interest-based funds to accumulate wealth. The khadim sought Huzoor’saa advice on how to effectively convey to members the disadvantages of such practices and the necessity of abstaining from them.
Huzooraa observed that the contemporary economic system is profoundly convoluted and predominantly based on interest, as it is controlled by those whose businesses are intrinsically linked to interest. Allah the Exalted has forbidden interest and any transaction manifesting it is impermissible. However, Huzooraa noted that in the current economic framework, interest has become deeply intertwined with routine systems and its definition has also somewhat evolved. Consequently, the Promised Messiahas had remarked that the modern system of interest is not akin to the historical practice where amounts would multiply to 100% or more within a year.
This situation, Huzooraa explained, necessitates new ijtihad and scholarly reasoning. He stated that scholars must convene to deliberate on how an Islamic economic system can be formulated. Efforts in this direction are underway, with committees and experts assigned to this task. (Al Badr, Nos. 41-42, Vol. 3, 1-8 November 1904, p. 8)
Huzooraa then reiterated the definition of interest provided by the Promised Messiahas: when one takes money or engages in work solely for a predetermined profit or lends money with a fixed percentage of return stipulated for a specific period, that constitutes interest, from which one must abstain. (Al Badr, No. 10, Vol. 2, 27 March 1903, p. 75)
Acknowledging the deeply embedded nature of interest in the current system, which warrants re-examination, Huzooraa emphasised the importance of avoiding clear and unambiguous forms of interest.
The matter, Huzooraa said, requires careful consideration due to the subtle distinctions in the current interest rate and mortgage systems. Huzooraa concluded that while a definitive stance awaits the Jamaat’s comprehensive report, the guiding principle remains that any arrangement where profit or return is fixed is considered interest and should be avoided.
A khadim raised the concern that boys often mature more slowly than girls, yet in Western countries, they are typically educated in the same classes, leading to boys sometimes falling behind. He asked how one might seek the grace of Allah to ensure that boys do not lag in their education and tarbiyat.
Huzooraa explained that boys tend to fall behind because they deviate from their primary purpose of acquiring education and striving to be good students, whereas girls generally concentrate more on their studies. “It is not that girls have more fertile brains than boys; they both do,” Huzooraa remarked. “However, girls are hard-working; they concentrate more on their education, while boys do not.” He emphasised that superior results are achieved by those who work hard, while laziness inevitably leads to falling behind.
Huzooraa advised that boys should concentrate on their education instead of being distracted by pursuits such as chasing girls or forming inappropriate friendships. As an Ahmadi and a true Muslim, one’s sole purpose should be to remember Allah and fear Him. If the fear of Allah is present, it will deter one from engaging in wrongdoing. Huzooraa pointed out that boys often become distracted because they fail to control their emotions and lose focus on their studies, forgetting the purpose of their schooling. For this, he recommended engaging in istighfar, concentrating on studies, offering the five daily prayers and supplicating to Allah the Exalted to prevent deviation from His commandments and the pursuit of piety. Through such efforts, Allah would guide them onto the right path.
A khadim enquired about the measures Majlis Khuddam-ul-Ahmadiyya could implement for the effective integration of recent immigrants arriving in Western countries.
Huzooraa noted that these immigrants are largely arriving from countries like Pakistan, not from some polytheistic nations. He advised the khuddam to remind these newcomers that they emigrated due to the adversities faced in their homelands – restrictions on performing salat, denial of access to mosques, inability to worship or express their faith freely and persecution for being Ahmadi Muslims.
Therefore, Huzooraa emphasised, the fundamental reason for their migration is religion. If religion is the impetus, then upon arrival in their new countries, they must not forsake it but rather cherish and remember it. The paramount method prescribed by Allah the Exalted for honouring faith, Huzooraa continued, is to worship Him, perform the five obligatory daily prayers, engage in istighfar and avoid becoming ensnared by the superficial allure and attractions of Western societies. They must remain mindful of their core purpose.
Huzooraa cautioned that a failure to adhere to these principles and to remember the objective could lead to their own ruin and that of their future generations. He urged the khuddam to counsel both youth and elders with affection and wisdom, helping them understand not to be solely consumed by the pursuit of wealth.
Acknowledging the impact of current inflation as a factor driving the desire to earn more, Huzooraa mentioned that many have entered professions like trucking, leading to prolonged absences from home and a lack of paternal attention for children, who may then become difficult for mothers to manage. In such circumstances, Huzooraa directed Majlis Khuddam-ul-Ahmadiyya to take responsibility for these youth, maintain regular contact with them and guide them to prevent them from straying.
A khadim expressed admiration for Huzoor’saa remarkable ability to recall details and names of numerous individuals from across the global Jamaat. He sought guidance for the khuddam on how they might also cultivate this, further asking if reading books would help keep their minds sharp.
Huzooraa explained that memory is linked to connection; one naturally remembers those with whom a bond exists. “The connection I have with you,” Huzooraa stated, “is why I remember you. Similarly, if you foster a connection with one another, you too will remember each other. For instance, you remember your own brother, do you not? In the same manner, remember all these other brothers as your own and then you will remember them. It is a matter of the connection you cultivate.”
Responding to the subsequent query about reading books to keep the mind sharp, Huzooraa affirmed, “Yes, read books. First and foremost, read the Holy Quran and understand its meanings. Offer your prayers and supplicate earnestly within them.”
A student pursuing studies in science asked Huzoor’saa advice for those aiming for careers in science and research.
Huzooraa recalled that he has spoken on this matter numerous times, emphasising that Ahmadi students should enter the field of research. He reminded the khadim that when Dr Abdus Salam was awarded the Nobel Prize, Hazrat Khalifatul Masih IIIrh expressed his desire to see at least one hundred Ahmadi Nobel Laureates by the end of the first century of the Ahmadiyya Muslim Jamaat. “We could not achieve that target,” Huzooraa noted, “so that target is still before you. You have to achieve that target.”
He strongly encouraged the pursuit of careers in research and academia, especially for the youth with their “fertile brains.” “If you want, you can do it,” Huzooraa affirmed. Upon learning the khadim was studying physics, Huzooraa mentioned that physics and mathematics were the subjects of Dr Abdus Salam. He advised the khadim to “try to make a goal, set a target and then try to achieve it,” adding that the student should himself reflect on how to accomplish this.
Towards the end of the mulaqat, Huzooraa enquired about the khuddam’s accommodation and food arrangements and whether they were able to attend prayers at the Mubarak Mosque. The khuddam responded that they usually attended prayers from Fajr until Isha daily and that their accommodation and food were excellent. Huzooraa also spoke particularly with a couple of khuddam of Gambian heritage.
Before taking his leave, Huzooraa graciously distributed pens as gifts to all the khuddam and they had the honour of a group photograph with their beloved Imam.
(Summary prepared by Al Hakam)
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