It is worth asking questions like, is it wealth that improves our quality of life? Why is depression prevalent in higher socio-economic sections of society as much as the low-income homes? Why is it that societies that follow organised religion are more content, regardless of being less economically developed, compared to those that discard religion?
A research based solution
As Muslims, we confidently believe that the teachings of Islam are a guiding light for troubled individuals going through illnesses such as depression that can be avoided or even cured by following the Islamic lifestyle. Many researchers have studied lifestyle choices that can act as a remedy for depression, many of which were taught by the religion of Islam fourteen hundred years ago, with one of them being the importance of living a healthy lifestyle.
The effect of physical exercise on depression and other mood symptoms is understood to be mediated by the following:
Release of certain chemicals like the endorphins that make a person feel good, as well as that can enhance one’s sense of well-being.
Taking your mind off worries so you can get away from the cycle of negative thoughts that feed depression and anxiety.
Exercising outdoors takes one outside the confines of their home, breaking the cycle of isolation that is usually a consequence of depression.
Exercise helps improve sleep, while sleep impairment is a common symptom of depression.
Gaining self-confidence as one’s physical health improves.
Improved social interaction. Exercise and physical activity may give one the chance to meet or socialise with new people and feel a sense of community and support.
Depression or anxiety symptoms can be significantly improved by engaging in exercise three days a week for 30 minutes. The mental health benefits of exercise may persist only if the activity is carried on long-term, hence it is important to start with an activity one enjoys.
A study has proven that just 30 minutes of treadmill walking for 10 consecutive days was sufficient to produce a clinically relevant and statistically significant reduction in depression on the “Hamilton Rating Scale for Depression”. The Hamilton Rating Scale for Depression (HRSD), also called the Hamilton Depression Rating Scale (HDRS), abbreviated HAM-D, is a multiple-item questionnaire used to indicate depression, and as a guide to evaluate recovery.
A study by Martinsen and other researchers assessed 90 depressed inpatients who were randomly assigned to aerobic or non-aerobic exercise. Aerobic exercise included jogging or brisk walking, and non-aerobic exercise included strength training, relaxation, coordination, and flexibility training. The programme required patients to spend one hour, three times a week, for a period of eight weeks. Both groups experienced a significant reduction in depression score, but there were no significant differences between the groups with respect to the magnitude of change in depression score.
In another study, the benefits of running have been compared with cognitive therapy alone and a combination of running and cognitive therapy.Participants in this study were randomly assigned to running only, running and therapy, or cognitive therapy only. The treatment lasted for a total of 10 weeks. The running group met 3 times per week and exercised for 20 minutes per session. Those in the therapy-only group met with a therapist for a duration of 60 minutes once a week. Those in the combination group received 10 individual sessions with a therapist and ran three times per week. All three groups exhibited a noteworthy decrease in depression, and at the end of a 4-month follow-up, the favourable outcomes remained consistent, with no notable distinctions between them, thus providing evidence that therapy and exercise are both similarly beneficial in helping with depression.
An Islamic stance
The Holy Prophetsa said: “A strong believer is better and is more lovable to Allah than a weak believer.”(Sahih Muslim, Hadith 2664). He was talking in terms of faith and character, but also indicated that physical strength, health and fitness were also desirable, that God has given us the ways and means of attaining such strength and that Islam’s approach to life provides us the ability to remain strong.
Islam teaches us that believers must take care of their spiritual, emotional and physical health. Our body, the most complex of natural creations, is given to us by God as a trust. They should not be abused or neglected but maintained in good order.
As the Holy Quran states:
وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
“[…] and cast not yourselves into ruin with your own hands […]” (Surah al-Baqarah, Ch.2: V.196)
Islam emphasises a balanced and moderate diet alongside physical exercise.
“[…] eat and drink but exceed not the bounds; surely, He does not love those who exceed the bounds.” (Surah al-A’raf, Ch.7: V.32)
Our muscles, bones, lungs, liver and brain are made from the raw product we feed ourselves. If we provide the factory with junk raw products, the factory will not produce healthy bones and strong muscles.
A criterion for Muslims has been laid out in the Holy Quran as to what Muslims should and should not eat. For example, a Muslim should refrain from eating such animals that have been gored to death, killed by a fall or those animals which have not been properly slaughtered. The blood and meat of the dead become full of germs and other harmful elements. Pork meat is high in cholesterol and salt and may develop certain types of worms. Alcohol and other intoxicants cloud our mental activity, our inhibition and interfere with our normal capacity of judging good and bad. By following the Islamic guidance about a healthy diet, one can promote good health and avoid certain ailments.
Significance of health
Why does Islam require one to be healthy? Not only is it so that one can fulfil the rights of God by being able to pray to Him regularly, but also fulfil the rights one owes to fellow human beings as well as to oneself. Being active has great benefits not only for the physical energy requirements of all these essential responsibilities, but also for the mental requirements.
Being active also helps us fulfil the obligations of Islam. Three of the five pillars of Islam require that Muslims be of sound health and fitness. The daily performance of five prayers can be considered a form of exercise. Its prescribed movements involve all the muscles and joints of the body, while also requiring the ability to concentrate on the meditational prayers and supplications, thus relieving one from mental stress. Good health is also necessary to fast in the month of Ramadan and in the performance of Hajj (pilgrimage to Mecca) which requires many days of strenuous physical effort.
There are many examples from the life of the Holy Prophetsa that exhibit the importance of being physically active and healthy. In a hadith, it is narrated that Hazrat Aishara stated, “I had a race with him (the Prophet) and I outstripped him on my feet. When I became fleshy, (again) I had a race with him (the Prophet) and he outstripped me.”(Sunan Abi Dawud, Hadith 2578)
In another hadith, the Holy Prophetsa also allowed physical activities in the mosque and acted as a barrier for his wife Aishara when she was watching the Abyssinians practice sports.(Sahih Muslim, Hadith 892)
It is clear that Islam emphasises keeping an active lifestyle which has benefits at all levels, physically, mentally and psychologically, as well as spiritually.
Islamabad, Tilford, 13 September 2025: A delegation from the Midwest Region of Majlis Khuddam-ul-Ahmadiyya USA had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa.
The mulaqat began as Huzooraa arrived and graciously extended his salaam to the attendees. The amir-e-qafilah was invited to introduce the region, which he explained spans nine American states. He noted that Chicago is the largest majlis, with the region also comprising the majalis of Zion, Oshkosh, Milwaukee, Minnesota, Saint Louis and Kansas City, etc.
Following the introduction, each of the khuddam had the opportunity to introduce himself to Huzooraa, mentioning his family, studies or profession and any service he was rendering for the Jamaat.
After the round of introductions concluded, the khuddam were granted permission to ask questions on a range of matters.
On loyalty to a nation that persecutes
The first questioner asked for guidance regarding the Khuddam-ul-Ahmadiyya pledge, which calls for the sacrifice of one’s life, wealth and honour for one’s nation and country. He asked how this applied in the context of a country like Pakistan, where the state actively curtails the civil and religious rights of Ahmadis.
Huzooraa explained that as long as Ahmadis reside in any country, they must obey the law of the land, provided it does not interfere with their fundamental religious duties. Huzooraa clarified that where a law restricts a core religious belief, it cannot be followed. For instance, if the law forbids the five daily prayers, Ahmadis will still offer them. If it forbids the recitation of the declaration of faith, they will still recite it. If it forbids them from identifying as Muslims, they will continue to hold fast to their identity as Muslims.
However, Huzooraa stated, in all other matters, Ahmadis are and must be law-abiding. They do not disrupt the peace, harm any person, or usurp the rights of others. In this manner, they abide by the laws of the land. Huzooraa further explained that if the country requires the sacrifice of their lives for its defence, Ahmadis are ready to offer it. He noted that there are many Ahmadis currently serving Pakistan in various capacities and, historically, they have fought in wars on behalf of their country, thereby fulfilling their pledge.
On inviting guests to Jamaat events
Next, a khadim enquired about the policy of inviting external guests to Jamaat functions, particularly if those individuals are not known to advocate for justice and peace.
Huzooraa advised that if one has a close relationship with such a person, one can explain to them that our Jamaat’s teaching and practice is to help the needy and to establish peace and harmony in the world. This is not a mere slogan but a principle we strive to apply. If the person in question is not aligned with these values, they should not be invited.
Huzooraa stated that the Jamaat does not require any worldly help from such people. If someone is known to speak against Muslims or to disrespect the rights of others, they should not be invited to Jamaat functions and the administration should be informed. Huzooraa added that this policy is followed here in the UK; if he comes to know of an individual who disturbs the peace of society, he instructs the administration not to invite them. There have been several occasions where invitations have been withdrawn on this principle.
Teaching Urdu in English-speaking households
A khadim asked for the best way to teach Urdu to children in households where English is the primary language and the parents themselves may not be fluent in Urdu.
Huzooraa guided that parents should make a consistent effort to speak Urdu with their children, even if the children reply in English. He acknowledged the challenge in the Western world, where the environment, schooling and literature are all in English. Nonetheless, a persistent effort from parents will allow children to gradually learn the language. He also noted that language acquisition varies based on an individual’s capability.
For children who are part of the Waqf-e-Nau scheme, Huzooraa advised that the Waqf-e-Nau Department should arrange dedicated Urdu classes for them. He observed that sometimes people are merely hesitant, even if they possess some ability to speak. Huzooraa added with a smile that just as non-native speakers make an effort to speak English, so too should others make an effort to speak Urdu.
Holy Prophet Muhammadsa: The most excellent model
A khadim requested Huzooraa to share a fond incident from the life of the Holy Prophet Muhammadsa.
In his response, Huzooraa explained that there are countless such incidents and every single event from the life of the Holy Prophetsa contains a profound lesson for humanity. This, he noted, is why Allah the Almighty has declared his life to be the uswah-e-hasanah or most excellent model for all to follow. Huzooraa mentioned that he regularly narrates such incidents in his sermons, including in his most recent Friday sermon. He advised the khuddam to read about the Holy Prophet’ssa life, as every event is exemplary and singling out just one would not do justice to his blessed character.
The true spirit of the ‘alam-e-in‘ami competition
A khadim noted that some people view the ‘alam-e-in‘ami as merely a “game of numbers”. He asked how it could be ensured that the true purpose of the spiritual development of the youth is not lost.
Huzooraa affirmed that, in some cases, this observation is correct, as some people do treat it as a game of numbers and thus stray onto the wrong path. Recounting his own experience, Huzooraa stated that he was once a member of the committee that recommended the winner for the ‘alam-e-in‘ami. He suspected that the performance numbers submitted by one majlis were not accurate. Upon reviewing their report from the previous year, he discovered that they had reset their data to zero for the current year, instead of continuing from where they had left off, in order to show an artificially inflated level of improvement.
Huzooraa stated that he recommended to the committee that this majlis be disqualified from the competition for their attempt to deceive. The foremost principle, Huzooraa stressed, is that all work should be done to please Allah the Almighty, not to score points or impress people with false slogans. Allah has no need for deceitful claims and they bring no benefit to those who make them. If a majlis has made a genuine effort and shown real improvement, that is commendable. However, to reset one’s data to show false progress is deception.
Huzooraa concluded by advising all khuddam to ensure that their actions are motivated solely by the desire to attain the love and pleasure of Allah.
On performing Hajj while in debt
A young man asked if he could perform the Hajj while having educational, home and car loans.
Huzooraa explained that the Hajj has certain conditions for it to be obligatory, such as a state of peace, safe travel, good health and the financial means to undertake it. This is why, unlike the five daily prayers or the annual fasts of Ramadan, Hajj is obligatory only once in a lifetime upon those who meet these requirements.
Huzooraa advised that if one is certain they can manage their loan repayments alongside the Hajj expenses without incurring any further financial burden, then it is permissible. However, it is always better to first clear one’s debts before proceeding for Hajj or ‘umrah.
Huzooraa then narrated an incident about the importance of niyyah or intention. A poor man saved money for many years to perform Hajj. As he was about to leave, he smelled meat cooking from his neighbour’s house and sent his child to ask for some. The neighbours refused, saying the food was not permissible for them. The man went himself to enquire why. The neighbour explained that his family had been starving for seven days and he had found a dead donkey, the meat of which is forbidden but becomes permissible for one in a state of near-starvation. It was permissible for his family, but not for the man who had food.
Hearing this, the man who had saved for Hajj was deeply moved that his neighbour was starving while he had been eating. He gave all the money he had saved for Hajj to his neighbour, telling him to discard the unclean meat and buy fresh, wholesome food for his family. It was later revealed to a righteous man of that era that of all the pilgrims who had gone for Hajj that year, Allah had not accepted their Hajj, but had accepted the Hajj of that one man who stayed home, on account of his sincere intention and selfless deed.
Huzooraa concluded that if one performs good deeds, cares for the poor, offers their salat properly and has a sincere intention to perform Hajj, Allah may grant them the opportunity. But even before that, if the intention is pure, Allah can accept one’s Hajj without it even being physically performed.
The most difficult time of his Khilafat
The final questioner asked Huzooraa what the most difficult time of his Khilafat had been and how Allah had helped him during it.
Huzooraa replied that the most difficult moment was the very moment he was elected as the Khalifatul Masih. After that point, Huzooraa stated, Allah the Almighty Himself made everything easy and has been running all affairs Himself.
The mulaqat concluded with the khuddam having the honour of a group photograph with Huzooraa.
Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa, has given on various occasions in his written correspondence and during MTA programmes is being published officially below for everyone’s benefit.
What does Islam teach about the good treatment of wives?
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Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating that they had heard somewhere that it is permissible to lightly chastise a disobedient woman. Is this correct, or does the verse have another meaning?
In his letter dated 7 May 2023, Huzoor-e-Anwaraa provided the following guidance on this question:
“Islam has articulated the rights and duties of both women and men in great detail and has confined both within their own spheres in accordance with these rights and duties. It has taught that every individual is a guardian within their own domain and that every guardian will be held to account concerning those under their care, as to whether they fulfilled their rights or fell short in doing so. In this responsibility, just as Islam has appointed the man as the guardian of the household and made him responsible for fulfilling the rights of his family, so too has it designated the woman as the custodian of her husband’s home. Thus, the Holy Prophetsa stated:
“‘Each of you is a guardian and will be questioned about those under your care. Thus, the person who is a leader of people will be questioned about them (as to whether he fulfilled his responsibilities in overseeing them and securing their rights completely). A man is a guardian of his household and will be questioned about it. And a woman is a custodian of her husband’s house and his children, and she will be questioned about them.’ (Sahih al Bukhari, Kitab al ‘itq, Bab karahiyati t-tatawuli ‘ala r-raqiq)
“Therefore, if both men and women fulfil their respective duties in an excellent manner, the question of even scolding one another, let alone chastising, does not arise.
“Describing the beauty of Islamic teachings concerning the rights of women, the Promised Messiahas states:
“‘No other religion has safeguarded the rights of women as Islam has. In concise words, it has stated:
وَلَھُنَّ مِثْلُ الَّذِی عَلَیْھِنَّ
“That is, just as men have rights over women, so too do women have rights over men. (Surah al-Baqarah, Ch.2: V.229) One hears of the condition of some people that they consider these poor women to be like the shoe on one’s foot and take the most degrading services from them. They verbally abuse them. They look upon them with contempt. And they apply the commandment of the veil in such an improper manner that they virtually bury them alive. The relationship of a husband with his wife should be like that of two true and sincere friends. The first witnesses to a man’s excellent morals and his connection with God are these very women. If his relations with them are not good, then how is it possible for him to be at peace with God? Allah’s Messengersa has said:
خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِه
“‘‘The best among you is he who is best to his family.’’ (Malfuzat, Vol. V, 2016, p. 121)
“After this most supreme and beautiful teaching, if a woman attempts to step outside the legitimate bounds of obedience to her husband while also exhibiting treacherous behaviour [i.e., nushuz], then, to guide such women back to the righteous path, Islam has commanded the man to adopt certain reformative measures. The first measure is to admonish her and reason with her. If admonishment also has no effect on her, it is stated that the husband, for the sake of his wife’s reformation, should suspend his conjugal relations with her for a time (a measure through which the husband often has to endure more difficulty than the wife). Furthermore, in this commandment, the man is instructed to separate his bed from his wife; it does not say to expel the wife from the bed. If this reformative measure also has no effect on the wife and she does not desist from her disobedience and rebellious treachery [nushuz], then the administration of limited chastisement is permitted by the Holy Quran. (Surah an-Nisa’, Ch.4: V.35) However, specific conditions for such chastisement were stipulated by the Holy Prophet Muhammadsa, with instructions, for example, that her face should not be touched (Sunan Ibn Majah, Kitab an-nikah, Bab haqqi l-mar’ati ‘ala z-zawj) and that she should not be chastised in a manner causing any physical injury or bruising. (Sahih al-Bukhari, Kitab an-nikah, Bab ma yukrahu min darbi n-nisa’).
“Therefore, for the reformation of someone and to bring them to the right path, neither has any other religion given a more beautiful and balanced teaching, nor can any country in the world lay claim to it.
“Nevertheless, Islam also mandates its followers to comply with the laws of their countries, provided these do not conflict with their fundamental religious tenets [such as the freedom to believe in God]. Therefore, members of the Ahmadiyya Muslim Community are also directed to abstain from any form of chastisement in regions where it is legally prohibited, even under the conditions and circumstances previously mentioned.”
[The above response elucidates theological interpretations without offering legal advice. It focuses on understanding religious texts and should not be viewed as encouragement to act against civil or criminal laws. Moreover, in situations that could escalate to severe measures, the Ahmadiyya Muslim Community has established systems for counselling and arbitration. These systems allow members in all parts of the world to seek guidance, present evidence and witnesses, and resolve conflicts peacefully. These measures are in place to prevent any spontaneous or unjustified actions and serve as preventative mechanisms against violence, especially domestic violence, which is also the true intent of the Quranic verse under discussion. —Editor, Al Hakam]
What is the meaning of the prophecy about Imam Mahdi’s 313 Companions?
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A lady from Pakistan asked Hazrat Amirul Momineen, Khalifatul Masih Vaa: “According to the Shia, when the Imam Mahdi was to appear, he was to be accompanied by 313 soldiers. What is meant by this?”
In his letter dated 7 May 2023, Huzoor-e-Anwaraa provided the following answer:
“This hadith is narrated in various books of the Shia. The meaning of this hadith is that just as in the blessed era of the Holy Prophetsa, the Companions of Badr, who numbered 313, supported the Holy Prophetsa in the difficult and delicate circumstances of Islam and had the honour of assisting him for the sake of the faith of Islam, similarly, in the era of the Renaissance of Islam, when the advent of the most ardent devotee of the Holy Prophetsa and his spiritual son, the Promised Messiah and Mahdias, was to take place for the revival of Islam, then at that time too, initially, 313 of his Companions were to have the extraordinary honour of supporting and aiding him. Accordingly, the Promised Messiahas, declaring this hadith to be authentic, mentioned it in some of his writings. In the supplement to the treatise Anjam-e-Atham [Zamimah-e-Risalah Anjam-e-Atham], he presents this hadith as a proof of his truth, writing:
“‘It has appeared in an authentic hadith that the Promised Mahdi will have with him a printed book in which the names of his three hundred and thirteen Companions will be recorded. It is therefore necessary to state that this prophecy has been fulfilled today. It is evident that no such person has ever appeared before in this blessed ummah who was a claimant to Mahdihood and in whose time there was also a printing press, and who also possessed a book in which three hundred and thirteen names were written. And it is obvious that if this had been within human power, many impostors could have made themselves its object of fulfilment before this. But the fact is that in God’s prophecies, there are such inimitable conditions that no liar can benefit from them, and he is not granted the means and resources that are granted to the truthful one.
“‘Sheikh Ali Hamza bin Ali Malik al-Tusi, in his book Jawahir al-Asrar, which was compiled in 840 AH, writes the following passage concerning the Promised Mahdi:
”’در اربعین آمده است که خروج مهدی از قریه کَـدعـه باشد. قال النّبي صلى الله عليه وسلم: يخرج المهدي من قرية يقال لها كدعه ويصدّقه الله تعالى ويجمع أصحابه من أقصى البلاد على عدة أهل بدر بثلاث مائة وثلاثة عشر رجلا ومعه صحيفة مختومة (أي مطبوعة) فيها عدد أصحابه بأسمائهم وبلادهم وخلالهم.‘
“‘That is, the Mahdi will emerge from a village whose name is Kad‘ah. (This name is in fact an Arabised form of the name Qadian.) And then it is stated that God will attest to the truth of that Mahdi and will gather his friends from distant lands, whose number will be equal to the number of the Companions of Badr, that is, three hundred and thirteen. And their names, along with their place of residence and disposition, will be recorded in a printed book.
“‘Now, it is evident that no person before has had the fortune of claiming to be the Promised Mahdi and possessing a printed book containing the names of his friends. But I have already recorded three hundred and thirteen names before this in Aina-e-Kamalat-e-Islam, and now, for the second time, for the conclusive communication of proofs, I record three hundred and thirteen names below, so that every just person may understand that this prophecy, too, has been fulfilled in my favour. And in accordance with the intention of the hadith, it is necessary to state beforehand that all these Companions possess a disposition of sincerity and purity and, according to their ranks, which Allah the Exalted knows best, some have surpassed others in love, complete devotion to Allah, and religious zeal.
“‘May Allah the Exalted keep them all firm on the paths of His pleasure. And they are as follows.’ (Zamimah-e-Risalah Anjam-e-Atham, Ruhani Khazain, Vol. 11, pp. 324-325)
“After this, the Promised Messiahas recorded the names of these 313 Companions of his, who were granted the opportunity to take the oath of allegiance at his hand and had the honour of assisting the pure Messiahas in the works of the faith of Islam with their extraordinary faith and sincerity.”
Is it permissible to take a bank loan or mortgage to buy a house?
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Someone from Bangladesh wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “A new Ahmadi has asked whether it is permissible to take a loan from a bank to build a house or start a business. It is commonly held that it is not permissible because the bank gives the loan on the condition that a certain percentage of interest will have to be paid to the bank. What is the ruling on this? Also, Huzooraa has forbidden Bitcoin, but the stock market also seems similar to Bitcoin. What is the guidance on this?”
In his letter dated 16 May 2023, Huzoor-e-Anwaraa provided the following guidance:
“Islam has strictly forbidden any loan upon which interest is taken or given. As it is stated:
“‘O Ye who believe, be mindful of your duty to Allah and relinquish your claim to what remains of interest, if you are truly believers. But if you do it not, then beware of war from the side of Allah and His Messenger.’ (Surah al-Baqarah, Ch.2: V.279-280)
“Therefore, any sale, purchase, or financial transaction that is mixed with interest is, in any event, forbidden [haram]. However, if a loan is available without interest, there is no harm in buying a house or conducting business with such a loan.
“If you are asking about buying a house through the mortgage system prevalent in the Western world, then in this method, a loan is generally obtained from a bank or a financial institution. And until this loan is repaid, such a house remains the property of the lending bank or financial institution. The bank or financial institution also charges a certain extra amount on this loan, the reason for which they state is the devaluation of money.
“Since in these countries, not every person can easily buy a house even for their own residence, they either have to live in a rented house for their entire life, from which they derive no benefit from the rent paid throughout their life other than living in the house, because despite paying such a large amount in rent, this house never becomes their property. Or, in these circumstances of necessity, they take advantage of the mortgage facility to buy a home for their residence. For this, they have to pay a mortgage instalment that is approximately the same as the rent they would be paying for a house. However, the benefit they receive from a mortgage is that after the payment of these instalments, the house becomes their property.
“Therefore, buying a house through a mortgage is a state of necessity and compulsion [iztirar], from which one may benefit only to the extent of buying one house for one’s own residence. However, using this mortgage method to continuously buy house after house as a business is by no means correct, and the Jamaat does not encourage this matter at all; rather, it forbids it.
“As for the matter of simply buying the shares of various companies, there is no harm in that, because this too is a form of business with a partnership in profit and loss, although a great deal of caution is required in it, as there is a high possibility of deceit in this business.
“However, if the situation is that one is buying shares one moment and selling them the next, and one’s gaze is fixed on the stock market’s index board from morning till evening, then this would be a situation resembling a lottery, the prohibition of which no one denies.”
If Islam allows for mortgages out of necessity, why are there no exceptions for working with pork or alcohol?
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Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “In Islam, the taking and giving of interest is prohibited, but as an exception, a loan on interest for a house or property for personal and business purposes has been permitted. So, why have those individuals who, out of necessity, work in places involving pork and alcohol not been given a general permission as an exception? The second question is that just as the use of prohibited or forbidden items mentioned in the Holy Quran is permitted in exceptional situations, can being married to two sisters at the same time also be permissible in a situation of necessity?”
In his letter dated 16 May 2023, Huzoor-e-Anwaraa provided the following guidance on these questions:
“From where have you deduced that, as an exception, taking a loan on interest for personal and business purposes is permitted? Islam has forbidden the taking and giving of interest under all circumstances. As it is stated:
“‘O Ye who believe, be mindful of your duty to Allah and relinquish your claim to what remains of interest, if you are truly believers. But if you do it not, then beware of war from the side of Allah and His Messenger.’ (Surah al-Baqarah, Ch.2: V.279-280)
“The Just Arbiter [Hakam ‘Adl] of this age, the Promised Messiahas, went so far as to say that the Holy Quran has permitted the eating of pork in a state of extreme necessity [iztirar], but regarding interest, it did not say that it is permissible in a state of extreme necessity. (Badr, No. 5, Vol. 7, 6 February 1908, p. 6)
“Therefore, this notion that the taking and giving of interest is permitted in a state of extreme necessity is by no means a correct view. If, however, by this you are referring to the method of mortgages prevalent in the Western world, then the first point is that to declare it an interest-based loan is not entirely correct. This is because, in this method, for the loan obtained from a bank or financial institution to buy a house, the house remains, to an extent, the property of the lending bank or financial institution until the loan is repaid. This becomes a form of a collateral or pledge contract [rahn], a method that is permissible in Islam. And the extra amount that the bank or financial institution charges on this loan, although they state its reason to be the devaluation of money, can also be considered the rent for that house, which would fall under the category of benefiting from a rahn. Or, it could also be considered the management and administrative charges of the bank or financial institution for maintaining the accounts of this loan and for their efforts in its collection.
“The second point is that since in these Western countries, not every person can easily buy a house even for their own residence, they either have to live in a rented house for their entire life, from which they derive no benefit from the rent paid throughout their life other than living in the house, because despite paying such a large amount in rent, this house never becomes their property. Or, they take advantage of the mortgage facility to buy a home for their residence. For this, they have to pay a mortgage instalment that is approximately the same as the rent they would be paying for a house. However, the benefit they receive from a mortgage is that after the payment of these instalments, the house becomes their property.
“Therefore, buying a house by means of a mortgage is a state of necessity and compulsion that can be classified among the mushabbahat or matters that are susceptible to different interpretations in varying circumstances, as is mentioned in the following guidance of the Holy Prophetsa:
“‘The lawful is clear and the unlawful is (also) clear, and between the two are some mushabbahat which many people do not know. Thus, he who avoids these mushabbahat has saved his religion and his honour, and he who gets involved in these mushabbahat is like a shepherd who grazes his animals very close to the royal pasture, concerning which there is a fear that one day the animals will enter into that pasture.’ (Sahih al-Bukhari, Kitab al-iman, Bab fadli mun istabra’a li dinih)
“In any case, one may benefit from it only to the extent of buying one house for one’s own residence. However, using this mortgage method to continuously buy house after house as a business is by no means correct, and the Jamaat does not encourage this matter at all; rather, it forbids it. Therefore, if a person has the financial capacity to buy a house without a mortgage, they should also abstain from this doubtful method of a mortgage. Because this state of necessity and compulsion is just like the incident mentioned in Tazkirat-ul-Auliya concerning the acceptance of Hajj, in which it was temporarily permissible for a family suffering from starvation for many days to eat the meat of a dead donkey to save their lives, but for their neighbour, who had the financial capacity and had also saved money to go for Hajj, this meat was not permissible. (Tadhkirat-ul-Auliya, Al-Farooq Book Foundation, May 1997, p. 123)
“Therefore, for you to create a justification for the work of selling pork and alcohol by speculating on a baseless notion in your own false assumption is by no means correct. Moreover, if a person, considering their state to be one of necessity and compulsion [iztirar], engages in the work of selling pork and alcohol, the Jamaat is under no compulsion to then necessarily accept financial contributions, etc., from such a person.
“Similarly, on the basis of this baseless notion, the point you have made about the permissibility of marrying two sisters at the same time, against a clear injunction of Islam, is also an entirely wrong and vain notion.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)
Across continents, protests and counter-protests have become a familiar sight, often fuelled by populist rhetoric and amplified by social media. The United Kingdom has not been immune to this trend. We have seen movements like “Raise the Flag” attempt to capture a sense of patriotism, while at the same time creating deepening divisions between communities.
It is in this atmosphere that on 13September 2025, an estimated 100,000-150,000 protestors gathered in central London as Tommy Robinson and his supporters staged what they called a “freedom of speech festival”. Streets were blocked, bottles were thrown at police, and litter and broken glass left behind in the aftermath. Elon Musk himself endorsed and spoke at the event, adding weight to the cause. Among the names invoked by the protestors was that of American commentator Charlie Kirk, who was recently killed.
Prepare for revolution now, Musk tells Britain
US tech billionaire calls for downfall of Labour government in speech to 110,000 marchers at Robinson’s Unite the Kingdom protesthttps://t.co/bLQx6IDApc
Counter-protestors also mobilised, carrying placards and chanting in support of diversity and inclusion. Social media was flooded with both sides of the debate, reflecting the deep divisions that have become characteristic of Britain’s political landscape. For now, these far-right sentiments seem to be part of a minority of the population, with many people, including influential politicians such as the Prime Minister himself declaring that there is no place in Britain for such division.
London protests live: Thousands gather for Tommy Robinson ‘Unite the kingdom’ march and counter-demonstrationshttps://t.co/nTwCZQftsJ
Against this backdrop, questions about freedom of expression, patriotism and the contribution of Muslims and immigrants to this country have been raised.
Being a British Muslim, it can be hard navigating this landscape, with accusations levelled at Muslims of being disloyal and the idea that immigrants and minorities in general cannot truly belong to Britain. Yet Islam’s teachings are clear on this matter.
The Quran commands Muslims to remain faithful not only to Allah and the Prophet Muhammadsa, but also to the authority they live under:
“O ye who believe! obey Allah, and obey [His] Messenger and those who are in authority among you. (Holy Quran, Ch.4: V.60).”
Love and loyalty for one’s country are not conditional; they are part of faith itself. The verse above highlights the loyalty a Muslim must show to the authority of their homeland. These words are a clear reminder that faith and patriotism are not in tension. Rather, they are inseparably linked. Furthermore, the Prophet Muhammadsa said that love for one’s nation is a part of faith.
This statement is not merely a reminder of sentiment, but a directive to serve societies, protect homelands and embody a form of citizenship that is both faithful and patriotic.
The Ahmadiyya Muslim Community has embodied the principle of loyalty to one’s nation. Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V, has also consistently emphasised this point. In an address at the military headquarters in Koblenz, Germany, in 2012, Huzooraa stated:
“To truly love God and Islam requires a person to love his nation. It is quite clear, therefore, that there can be no conflict of interest between a person’s love for God, and love for his country. As love for one’s country has been made a part of Islam, it is quite clear that a Muslim must remain completely loyal to his homeland.”
This commitment is highlighted in the pledge of Majlis Khuddam-ul-Ahmadiyya, in which Ahmadi youth affirm: “I shall always be ready to sacrifice my life, wealth, time and honour for the sake of my faith, country and nation.”
When Ahmadi youth across the world stand and recite this pledge, they are not repeating empty words but expressing a lifelong commitment to service; demonstrated through countless acts of volunteering and civic participation. This pledge is also reflected symbolically at the annual Khuddam ijtema (gathering), where the Union Jack is raised annually. Unlike Robinson’s “Raise the Flag” campaign, which seeks to create division, this act embodies unity and the true Islamic spirit of patriotism.
In reality, Britain’s prosperity owes much to the contribution of Muslims and immigrants. The National Health Service is perhaps the clearest example: 47.5% of doctors and 33.6% of nurses come from minority backgrounds. Far from being a burden, immigrants as a whole contribute billions more in taxes than they take in benefits.
For Muslims, the answer is found in the timeless guidance of Islam: to speak with wisdom, to serve society with sincerity, and to show unwavering loyalty to the country we call home. In living these principles, we not only refute false accusations but also demonstrate that true faith is inseparable from true patriotism.
Charlie Kirk, a 31-year-old political activist, was shot dead in Utah on 10 September 2025 in broad daylight. He was a close ally of Donald Trump and was frequently seen galvanising support for the Republican Party among young American university students, with whom he often engaged.
Kirk was known for holding strong opinions on topics like race, gender, and immigration. He often engaged in culture-war debates and was accused of holding racist, Islamophobic and misogynistic positions.
It is worth noting that Kirk was a vocal supporter of the Second Amendment of the US Constitution, which grants Americans the right to bear arms. In an interview in 2023 that has often been quoted since his death, he said, “I think it’s worth to have a cost of, unfortunately, some gun deaths every single year so that we can have the Second Amendment to protect our other God-given rights.”
Despite his controversial record, his death prompted many to express condolences over his passing, most notably President Trump and Israeli Prime Minister Benjamin Netanyahu. Even his ideological and political rivals expressed sorrow at his passing, reaffirming their support for free speech and condemning this act of political violence.
In contrast, since some of his stances had made him into a bit of a hate figure, quite a few have celebrated his death online. Many left-wing Americans and liberals have expressed no empathy for the incident, particularly because of his views on gun laws in America, abortion, and gender, among others.
Many Muslims have also not expressed much sympathy for his death. Kirk was quite vocal in his condemnation of Islam, which he believed was being used to “slit the throat of America.” An account on X called Kirk “an enemy of Islam” because of his anti-Islamic views, and many Muslims suggested that a wrong had been righted by his killing.
Many Muslims and non-Muslims were particularly unsympathetic towards Kirk’s death due to his views on Palestine and Israel’s role in the Gaza genocide. They said that since he did not care for the lives lost in Palestine, he deserved no sympathy.
But as a Muslim, how should I react? Do I celebrate his death or condemn it? Has the world gained anything from his passing?
The teaching of the Holy Quran on suppressing anger
Islam tells us that it is best to show patience when someone hurts us. As a rule, Allah the Almighty tells believers clearly:
“You shall surely hear many hurtful things from those who were given the Book before you and from those who set up equals [to God]. But if you show fortitude and act righteously, that indeed is [a matter] of strong determination.” (Surah Aal-e-‘Imran, Ch.3: V.187)
This clearly means that, regardless of what Kirk said against Islam, no matter how he hurt the sentiments of Muslims or others, Muslims could never think of silencing him. Muslims are also taught to suppress their anger. Allah states:
“And those who suppress anger and pardon men; and Allah loves those who do good.” (Surah Aal-e-‘Imran, Ch.3: V.135)
Thus, Islam preaches peace, regardless of hurt sentiments. In fact, when a Muslim is insulted or taunted by an ignorant person, the Holy Quran instructs Muslims:
“And when they hear vain talk, they turn away from it and say, ‘Unto us our works and unto you your works. Peace be to you. We seek not the ignorant.’” (Surah al-Qasas, Ch.28: V.56)
Where man is silent, the angels reply
Once, Hazrat Abu Bakrra, who would later become the first Khalifa of Islam, was being inflicted with intense verbal abuse from a non-Muslim. The Holy Prophetsa was seated nearby. Hazrat Abu Bakrra bore this abuse patiently and in silence. Observing this, the Holy Prophetsa smiled.
Eventually, Hazrat Abu Bakrra began to reply, at which point the Holy Prophetsa stood up and walked away. Later, Hazrat Abu Bakrra asked the Holy Prophetsa why he walked away when he began to reply to the abuse. The Holy Prophetsa replied, “While you remained quiet, the angels were replying on your behalf, but when you spoke, the angels went away and Satan appeared instead. Therefore, how could I have remained present?”
He continued, “O Abu Bakr, […] if a person is wronged and he forbears it (without seeking revenge) just for the sake of Allah the Almighty, Allah will honour him and give him the upper hand with His help.” (Mishkat al-Masabih [Arabic], 1985, Vol. 3, p. 1411, Narration 5102)
This remarkable incident reminds us of the statement of the Promised Messiahas, who was the greatest follower of the Holy Prophetsa. One day, Huzooras said: “I possess such control over myself, and God Almighty has made my soul so true a Muslim, that if someone were to sit before me and went on uttering – for an entire year – the most filthy and obscene profanities that one could imagine, ultimately, they would be embarrassed themselves and would have no choice but to concede that they were unable to weaken my patience.” (Life of the Promised Messiahas by Hazrat Maulvi Abdul-Karim, p. 88)
Both these incidents prove that no matter what sort of abuse one has to bear, patience and fortitude is the highest moral excellence.
How Islam teaches us to respect the dead
Charlie Kirk’s death prompted many people to outline his bigotry, and use his words against him to somehow justify his death. But Islam teaches us to respect the dead. The Promised Messiahas states:
“Even if an enemy of yours meets their death, so what? And if he remains alive, then what? To cause benefit or harm lies within the power and control of God Almighty. No human being can cause harm to another.
“Sa’di has written an anecdote in his Gulistan that someone brought the good news to Nusherwan that a certain enemy of his had been killed, and that his country and fortress had been taken over by Nusherwan’s forces. Nusherwan gave a marvellous response:
مرا بمرگ عدو جائے شادمانی نیست
که زندگانی ما نیز جاودانی نیست
“[The death of my enemy brings me no joy; for even our own life is not forever.]
“A person ought to reflect, what benefit and happiness can be reaped from such schemes and conspiracies? This train of thought is extremely dangerous and its cure is repentance, seeking forgiveness from God, reciting la hawl, and studying the Book of God. (Malfuzat [English], Vol. 2, pp. 74-75)
“La hawl,” or “La hawla wa la quwwata illa billah,” means that there is no power and no strength except with Allah. This is recited as a prayer to seek God’s protection and assistance.
We also see a magnificent example from the life of the Holy Prophetsa. When a Jewish person’s funeral took place and his coffin passed by the Holy Prophetsa, he stood up out of respect. When the Companionsra of the Holy Prophetsa reminded him that this was the coffin of a Jewish person, who were at the time quite opposed to Islam, the Holy Prophetsa asked, “Was he not a person?”
The Holy Prophetsa also promoted freedom of speech so that the oppressed could have their say. Not only did he give freedom of speech as a right, in fact he even made it a great virtuous deed by classing it as jihad: “The word of truth in front of an unjust king [is jihad].” (Sunan an-Nasa’i, Kitab al-bay’ah, Hadith 4209)
Perhaps one of the greatest examples of the Holy Prophet’ssa treatment of the death of an enemy is Abdullah bin Ubayy bin Sulul, also known in early Islamic history as “chief of the hypocrites.” He caused great pain to the Holy Prophetsa on many occasions, and left no stone unturned when it came to persecuting him and his followers. And yet, when he died, the Holy Prophetsa led his funeral prayer himself and treated him with respect. (Sahih al-Bukhari, Kitab al-janaiz, Hadith 1366)
How should Muslims react to an opponent’s death?
As we live in the age of the internet, many memes and jokes have been made of Kirk about his death. But a true Muslim cannot take part in such mockery. Hazrat Khalifatul Masih Vaa has provided the following guidance on this issue:
“After the death of a human being, their case rests with God alone who can deal with them however He desires. No one else has the right to form a judgment about them. The Promised Messiahas, explaining this, says:
“‘Every person has a separate account with God. Thus, everyone should examine and reform his actions. The death of others should serve as a lesson for you lest you stumble instead of causing you to spend that time in laughter and mockery and thereby becoming more oblivious to God Almighty.’ (Malfuzat, Vol. 3, p. 217)
“[…] Islam does not teach hatred towards any human being but expresses dislike towards certain actions. Therefore, in the Holy Quran, Hazrat Lutas, while addressing his opponents, said, ‘Certainly I hate your practice.’ (Surah ash-Shu‘ara, Ch.26: V.169) Similarly, Allah has commanded the believers that when they hear the Signs of Allah being mocked at, not to sit with the mocking people as long as they are engaged in such mockery. (Surah an-Nisa, Ch.4: V.141) In other words, we have been instructed not to hate people but rather to express disgust about their actions.
“Thus, the teaching of Islam is complete and beautiful in every respect. Islam does not teach to rejoice in the death of even the most hostile enemy. Rather, a true believer is saddened even by such a person’s death because he wishes he had been guided.”
Pandit Lekhram and Zia-ul-Haq: The right reaction
Lekhram was a great enemy of Islam. It was precisely because of his enmity that the Promised Messiahas stood against him. And yet, when he died in accordance with the prophecy of the Promised Messiahas, his reaction was very telling. Hazrat Khalifatul Masih Vaa presents this magnificent example of the Promised Messiahas and writes:
“Islam does not teach to rejoice in the death of even the most hostile enemy. Rather, a true believer is saddened even by such a person’s death because he wishes he had been guided. Pandit Lekhram was an enemy of Islam and the most belligerent foe of Ahmadiyyat. He had slandered the most sacred being of our Master and Guide, the Holy Prophet Muhammadsa, the Chosen One. When he was killed in accordance to divine prophecies, the Promised Messiahas expressed his sympathy with the people of his nation over his death and said:
“‘We are saddened by the loss of a human’s life but also pleased by the fulfilment of a prophecy of God. Why are we pleased? Only for the good of nations: Would that they contemplated and understood that it is not man’s work to prophecy many years in advance with this high level of accuracy and clarity. Our heart is in a strange state at the moment; there is pain as well as happiness. There is pain because had Lekhram turned [to God]; if not much then had he only desisted cursing, then I swear by Allah the Exalted that I would have prayed for him and I hoped that even if he had been cut to pieces, he would still have come to life.’ (Siraj-e-Munir, Ruhani Khazain, Vol. 12, p. 28)
“As far as praying for a person who dies while opposing Islam is concerned, Islam only forbids praying for forgiveness for a mushrik who is openly hostile to God Almighty. It does not forbid praying for anyone else. (Surah at-Taubah, Ch.9: V.114)”
This is exactly what happened at the time Zia-ul-Haq died. It was a sign of the help of Allah for the Ahmadiyya Muslim Community, and yet, Hazrat Mirza Tahir Ahmadrh, Khalifatul Masih IV, sent his family a message of condolence. He stated:
“Without any hesitation, I can say that I have compassion in my heart for their sorrow. There is no mockery, no ridicule, no arrogance in my heart whatsoever. And this is the attitude I wish to see in the Ahmadiyya Community – and indeed, this is the attitude I believe the Community holds.
“There is happiness as well, and we cannot deny it, because a believer cannot lie merely for the sake of appeasement. The truth is that today, the hearts of Ahmadis all over the world are content and very happy. Why are they happy? Not because X died or Y perished – but because, by the help of Allah, they have seen with their own eyes the Divine support descending. The support which they had long awaited and counted the days for, they have seen it descend from the heavens, bright as the sun.
“This is the historic era through which we are now passing. To live through such a time is a rare blessing – a fortune that is granted to nations only by destiny. A sign has manifested so momentous that the generations of those who have witnessed it will forever take pride in saying that in the time of our ancestors, such a magnificent sign of God’s help appeared.
“Thus, our joy is in no way tied to anyone’s death or suffering. Even in this happiness, we are fully conscious of their pain, and we feel sorrow for it. Unlike the believer, those who are not acquainted with the sweetness of faith, who have not received proper training from the Quran and the Sunnah, their reactions are quite different. They beat drums, dance, and mock even over a small grief of their enemy. And at the slightest joy of their opponent, they become so overwhelmed, it’s as if death itself has come upon them. The situation of the enemies of Ahmadiyyat is entirely opposite to ours.” (Friday Sermon, 19 August 1988, Khutbat-e-Tahir, Vol. 7, pp. 559-560)
Thus, Kirk’s death is in no way a chance to rejoice. Instead, the teachings of Islam, as elaborated by the Promised Messiahas and his Khulafa, make it clear that regardless of what Kirk stood for, regardless of what he preached, regardless of what he believed, Muslims cannot rejoice over his death.
Instead, just like the Holy Prophetsa would feel sorrow over the passing of an opponent because he died without accepting Islam, just like the Promised Messiahas felt sorrow over the death of Lekhram, just as Hazrat Khalifatul Masih IVrh felt sorrow for Zia, we too feel sorrow that Kirk died in a state of disbelief.
Even if Kirk did not care for Palestinian lives or the lives of innocents everywhere, we cannot ridicule his death or rejoice over it. As mentioned earlier, our most perfect master, the Holy Prophetsa, reacted with great dignity over the death of Ubayy bin Sulul, who cared little about Muslim lives. Our reaction must seek to emulate his; otherwise, how can we call ourselves his followers?
The 9th annual ijtema of Lajna Imaillah and Nasirat-ul-Ahmadiyya Finland was held on 9-10 August 2025, at the Nur Mosque in Helsinki. Competitions for children aged 4 to 6 were organised one week prior to the main event.
Preparations for the ijtema began in April. The syllabus for Lajna members, nasirat and younger children under seven years of age was prepared by the national Talim and Nasirat departments. The syllabus was published on the Lajna Imaillah website four months in advance.
The ijtema formally commenced on the morning of 9 August with a recitation from the Holy Quran, Lajna pledge, a poem and an opening address by my humble self. This was followed by academic competitions.
On 10 August, the remaining competitions were held. During the afternoon break, elections for Shura representatives from Helsinki and Espoo were held. Elections for office bearers of the Ahmadiyya Muslim Students Association for Women (AMSAW) were also conducted.
In the concluding session, the National General Secretary presented the annual report of last year’s activities. Afterwards, my humble self addressed the members, followed by the prize distribution.Members from all five majalis – Espoo, Helsinki, Tampere, Turku and Vaasa – participated in this ijtema. The total attendance included 74 Lajna members, eight guests, 25 Nasirat, 44 younger children and four atfal.
Aisha Academy Canada celebrated its 12th graduation ceremony on 23 June 2025.
The opening session was presided over by the Vice Principal, Aysha Khalid Sahiba. It commenced with a recitation from the Holy Quran, followed by the annual report, highlighting the remarkable progress of the Academy.
The chief guest at the event was former Sadr Lajna Imaillah Canada and honorary member of the National Majlis-e-Amila Canada, Amatul Rafiq Zafar Sahiba. She also distributed certificates to the students.
A heartfelt acknowledgement segment was presented by the Principal of Aisha Academy Canada, Amatul Hai Shah Sahiba, who recognised the efforts of Amir Jamaat Canada, Lal Khan Malik Sahib, National Talim Secretary, Dr Tauseef Khan Sahib and the administrative and teaching staff of the Academy.
Closing remarks were delivered by the chief guest, who eloquently highlighted the role of education in Islam, especially in empowering women and reminded attendees of the sacred responsibility of seeking and spreading knowledge. The ceremony concluded with a silent prayer. The total attendance was 220, including 89 guests.
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
12 September 1902: On this day, the nikah of the son of the Promised Messiahas, Hazrat Sahibzada Mirza Bashir Ahmadra, was announced. After the Asr prayer, Hazrat Maulvi Nuruddinra led the nikah in the courtyard in front of the room of the Promised Messiahas, adjacent to Masjid Mubarak. The marriage took place in May 1906.
To know more about the life and works of Mirza Bashir Ahmadra, see: ahmadipedia.org
12 September 1959: On this day, the Noor Mosque in Frankfurt, Germany, was inaugurated by Hazrat Sir Ch. Muhammad Zafrulla Khanra. The foundation stone of this mosque had been laid earlier by Chaudhry Abdul Latif Sahib, the In-Charge of the German Mission, on 8 May 1959. The opening of the mosque received coverage from the German press, including publications like Frankfurter Rundschau. The mosque’s design was created by Mr Zafrullah Knaak, and the construction was completed under the supervision of Mr Schmidt. This was the Jamaat’s second mosque in Germany and the fourth in Europe. (Tarikh-e-Ahmadiyyat, Vol. 20, p. 525)
13 September 1927: On this day, Al Fazl, published a detailed report compiled by Hazrat Sheikh Yaqub Ali Irfanira, which covered Hazrat Khalifatul Masih’sra, meeting with the Viceroy of India at the Viceregal Lodge.
To read more about the engagements and meetings of Hazrat Musleh-e-Maudra, while staying in Shimla, a city during the British rule, served as the summer capital of the subcontinent due to the extreme heat in Delhi. See: “Coming from every distant track: Sarojini Naidu and other dignitaries meet with Hazrat Musleh-e-Maud in Shimla to promote peace and harmony” at alhakam.org (10 February 2023, p. 9).
14 September 1988: On this day, during his tour of Africa, Hazrat Khalifatul Masih IVrh offered a silent prayer at the grave of pioneer local Ahmadi, Amri Obaidi Sahib, in Tanzania. (Silsila Ahmadiyya, Vol. 4, p. 850)
To learn more about his life and works, see: ahmadipedia.org
14 September 2012: During his Friday sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Muhammad Nawaz Sahib of Karachi, who was a police employee and was martyred while on duty.
15 September 1897: On this day, the Promised Messiahas expressed his desire to establish a middle school in Qadian for Ahmadi youth to inculcate in them the basic knowledge of Islam and safeguard them from worldly evils. He entitled this printed announcement Eik Zaruri Farz ki Tabligh. This indicates his desire to spread knowledge among his followers. After providing the basic scheme, Huzooras mentioned the names of his devout followers and their promised amounts to help initiate this project. (Majmu‘ah-e-Ishtiharat [2019], Vol. 2, pp. 360-362)
15 September 2006: On 12 September 2006, the then head of the Roman Catholic Church, Pope Benedict XVI, while speaking at the University of Regensburg, sparked controversy by quoting Byzantine Emperor Manuel II Palaiologos’s view of Islam, suggesting it had, God-forbid, contributed “only evil and inhuman” elements.
During his Friday sermon on this day, Hazrat Khalifatul Masih Vaa mentioned the pope’s remarks and said they had no relation at all to the true Islamic teachings. Huzooraa said that it was not befitting for a person like the pope to falsely attribute such things to Islam.
Huzooraa commented on the pope’s statement in detail and narrated the peaceful teachings of Islam to refute the false allegations. Huzooraa also presented the sayings of various orientalists in which they appreciate the Holy Prophet’ssa role in the establishment of peace.
16 September 1914: On this day, Hazrat Musleh-e-Maudra sent a letter to the Begum of Bhopal, intending to propagate the message of Ahmadiyyat. Hajjah Nawab Begum Dame, Sultan Jahan GCSI (1858–1930) was a notable and progressive ruler of Bhopal who ruled from 1901 to 1926. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 161)
To read more about this topic, see: “Power of preaching: Hazrat Musleh-e-Maud’s correspondence with world leaders” at alhakam.org (17 February 2023, pp. 14-15).
16 September 2005: Hazrat Khalifatul Masih Vaa delivered an address at the first-ever combined Scandinavian Jalsa Salana that was also attended by the Khalifatul Masih from Gothenburg, Sweden. Huzooraa spoke about the ma‘rifat (recognition) of God Almighty and the ways to achieve it.
17 September 1927: The then Governor of Punjab, Sir William Malcolm Hailey, had a meeting with Hazrat Musleh-e-Maudra. During this meeting, on this day, a discussion took place as to how the Hindu-Muslim unrest could be alleviated in the country. The meeting lasted for around an hour. (Al Fazl, Qadian, 30 September 1927, p. 5)
17 September 2010: During his first tour of Ireland to lay the foundation of Maryam Mosque (Galway), the first Ahmadiyya mosque in Ireland, Hazrat Khalifatul Masih Vaa delivered a Friday sermon on this day. Huzooraa mentioned that from a geographical standpoint, Galway was a kind of corner of the world.
18 September 1987: On this day, Hazrat Khalifatul Masih IVrh highlighted the persecution faced by the Ahmadis living in Bangladesh and announced an inspiring programme in response to oppression. Huzoorrh launched several initiatives, including the construction, renovation, and expansion of mosques, etc. (Khutbat-e-Tahir, Vol. 6, p. 591)
18 September 2009: During his Friday sermon on this day, while mentioning the Jamaat-e-Ahmadiyya’s services for Hadith, Hazrat Khalifatul Masih Vaa said that Hazrat Musleh-e-Maudra had instructed Hazrat Syed Waliullah Shah Sahibra to collate the ahadith of Sahih al-Bukhari and to write its brief commentary as well. Some volumes of this work had been published in that era; however, there had been no further publication for a long time.
Now, Huzooraa had established the Nur Foundation, and books of Hadith were being published, and many volumes of Sahih al-Bukhari and Sahih Muslim, etc, had been published with translation.
This week, a debate was held at Hyde Park with a group of Christians. Representing our side was the esteemed Babu Azizuddin Sahib, while the opposing side was represented by a member of the Protestant Society. The subject of discussion was the status of women in Islam and Christianity.
Islamic perspective on women
Babu Azizuddin Sahib opened the debate with a thirty-minute address in which he demonstrated, through references from the Holy Quran, that men and women are accorded equal status in spiritual matters. He highlighted [the Islam teachings] on the honour and respect due to mothers – so much so that paradise is described as lying under a mother’s feet [Sunan an-Nasa‘i, Kitab al-jihad, Hadith 3104] – and that even an expression of impatience such as ‘uff’ is forbidden towards one’s parents.
Christian perspective on women
In contrast, it was pointed out that the Christian Gospels records an incident where Jesus addressed his mother in the following words, “[…] What have I to do with thee.” [John 2:4]
Furthermore, the Bible is virtually silent on the rights of women. Where women are mentioned, it is often in negative terms – for instance, Eve is accused of having misled Adam, resulting in the downfall of the entire human race. And [Christian scholars have] described women as the “devil’s gateway.” [Tertullian]
Response to objections on polygamy
In rebuttal, the opposing side raised objections regarding polygamy, criticising the Holy Prophet Muhammadsa. These objections were answered from our side by showing that the Bible does not oppose polygamy; rather, it explicitly permits it, even allowing men to have hundreds of wives.
Lectures
At present, no society lectures are being held here, but preparations are underway for the upcoming season. Through correspondence with various societies, we have thus far secured 10 lectures. Three of these societies have also promised to bear the costs of travel. Correspondence continues with several other organisations, and, God willing, many more lectures will soon be arranged in different locations. [Al Fazl, 22 August 1925]
A conversation with a German Professor on prophethood
During my recent visit to Berlin, I had the opportunity to meet several distinguished individuals. Among them was a professor at a Berlin college who teaches the Holy Quran and Hadith, is well-versed in Arabic, and also edits a journal published in Arabic-German. I had a religious discussion with him. I introduced him to the Ahmadiyya Muslim Jamaat and conveyed Islam’s message.
Since I do not know German, our conversation was held in Arabic. I asked him: “As you teach the Quran and Hadith, could you – setting aside your personal beliefs – tell me whether prophethood continues after the Holy Prophetsa or not?” He replied: “Hiya jariyah wa wajibah,” i.e., it certainly continues.
Need for the Promised Messiah’s Arabic works
Just as the British Museum and Library in London are the largest in that country, Berlin also possesses a major library. Together with Maulvi Mubarak Ali Sahib[ra], I visited the library to ascertain whether the works of our Jamaat were available there. We met with the librarian, who was also a university professor of Arabic, and conversed with him in Arabic. After introducing the Ahmadiyya Jamaat and conveying the message of Islam, I enquired about our books. He confirmed they had some materials and produced a catalogue. I discovered that the only items held were two periodicals previously published against our Jamaat in Berlin – none of our own works were present. I remarked that if literature opposing our Jamaat was available, then fairness demanded that our own works also be included. He requested that we send them. I suggested that he submit a written request, which he did following my visit.
Unfortunately, due to budgetary constraints, neither have these books yet been dispatched to him, nor has his request been answered. The aforementioned professor had also expressed a keen interest in seeing our books.
As Berlin is a major centre of learning, I appeal to my friends: those who are willing to contribute copies of the Promised Messiah’sas works in Arabic for this noble cause should kindly send them to me, so that they may be forwarded to both individuals. For the library, the entire set of Arabic works is required.
Free distribution of The Review of Religions
I would also like to make the following announcement: a friend here has pledged to bear the subscription cost for 20 readers of The Review of Religions. Thus, those members who cannot afford to purchase the magazine themselves, but are eager to read it, should submit their applications through their local jamaat’s secretary to me. Priority will be given to deserving non-Ahmadi friends who apply, though all requests must be forwarded via the local secretary to the following address: Abdur Rahim MA, The Mosque, 63 Melrose Road, London, SW18. [Al Fazl, 29 August 1925]
Damascus
Hazrat Maulana Jalal-ud-Din Shamsra (1901-1966)
Preaching is being carried out gradually here. Broadly speaking, there are four categories of people: (1) Sufi-minded elders – they respond positively upon hearing about the Promised Messiahas, acknowledging [the message]; (2) other scholars – comparable to the Indian mullahs, they are less receptive; (3) contemporary educated youth – they listen with great attention, show readiness to accept, yet most of them are preoccupied with politics. There also exists a degree of tension between them and the clerical class. (4) The uneducated masses – at present, they remain largely inattentive.
At this time, our preaching efforts are directed primarily towards the third group. These young people are, by and large, neglectful of religion, and only a small number among them observe prayer and other Islamic injunctions.
Encounters in Damascus
One of Syed Waliullah Shah Sahib’s[ra] acquaintances is the editor of a newspaper. He had previously seen some of the Jamaat’s books. Shah Sahib[ra] conveyed him the message again and shared teachings from Kashti-e-Nuh (Noah’s Ark) and other works. Upon this, he expressed his wish to join the Jamaat but added, “I cannot yet observe prayer regularly; I only perform the morning prayer.”
He was advised to reflect further, and the conditions of Bai‘at were presented to him and it was explained to him that only one who endeavours to live by this teaching can truly be considered an Ahmadi.
Similarly, one of Shah Sahib’s[ra] students, who had studied in Germany, stated, “I accept all your teachings, but I need some time to remove the older beliefs inherited from my parents.” He has since departed for Egypt, and the address of Sheikh Mahmood Ahmad Sahib, our missionary in Egypt, has been provided to him.
In light of these circumstances, we request the prayers of the entire Jamaat for the success of this mission. [Al Fazl, 29 August 1925]
Africa
An Ahmadi lady’s lecture to women in Nairobi
A few months ago, the wife of Muhammad Hussain Sahib Butt of Qadian, Darul Aman, arrived in Nairobi. Having lived in Qadian, this respected lady had been blessed with a remarkable zeal for tabligh [preaching] and religious benefits.
Upon her arrival, she contributed a most insightful article on women’s education in Al-Balagh (Issue No. 4). In that article, she highlighted the importance of religious education for the nation, drew attention to the educational institutions of other faiths, and generously offered her services free of charge for the education of girls.
It is a matter of great joy that this religious fervour and commitment of the respected lady was duly appreciated by the community. Several members expressed the desire that she deliver a lecture to the women.
Accordingly, brother Sher Muhammad Sahib and brother Dost Muhammad Sahib Ahmadi, on the occasion of their daughter’s Amin [completion of the first full reading of the Holy Quran], invited the women of the region to a tea gathering. On this occasion, the respected lady was also requested to deliver a lecture. More than forty women, both Ahmadi and non-Ahmadi, attended the gathering.
The session commenced with the recitation of the Holy Quran by the wife of Abdul Rahman Sahib Ahmadi. This was followed by a poem recited by the wife of Dr Umaruddin Ahmadi. Thereafter, the wife of Muhammad Hussain Sahib Butt recited verses of the Holy Quran in a pleasant tone with great eloquence, and for nearly three-quarters of an hour presented their commentary. She vividly explained, through Quranic evidence, the distinguishing features of believers and disbelievers. The audience of women listened with deep attention, and the address left a highly positive impression.
Women’s rights in Islam
In addition, the respected speaker presented a comparative summary of the position of women in other religions. With clarity and excellence, she established that Islam is the only religion that not only instituted the rights of women but also ensured their complete protection. She elaborated upon the reciprocal rights of men over women and women over men, in a detailed and persuasive manner.
Finally, the Ameen was carried out jointly by the respected lady and the wife of Dr Umaruddin Ahmadi, which was heard with great interest by the gathering.
We pray that Allah the Almighty may bring forth favourable outcomes and grant the respected lady even greater opportunities to serve the cause of faith, amin thumma amin. – Umaruddin Ahmadi, President, Anjuman Ahmadiyya Nairobi. [Al Fazl, 29 August 1925]
Gold Coast
Hakeem Fazl-ur-Rahman Sahib (1901-1955)
Gifts to the Governor and Princess Marie Louise
On 13 June [1925], the Governor of the Gold Coast, accompanied by Princess Marie Louise – sister of His Majesty King George V – passed through here during her visit to the Gold Coast for sightseeing and hunting expeditions.
On this occasion, I presented, through the Honourable District Commissioner, a copy of the London Conference address of Hazrat [Khalifatul Masih IIra] Sahib, and a copy of A Present to the Prince of Wales. Along with this, I sent a letter of welcome to the Governor and Princess, briefly describing the state of our Jamaat in the Gold Coast and expressing gratitude for the assistance the District Officer has from time to time extended to me.
The following reply was received from the Governor’s Private Secretary:
“Dear Sir, I am directed by His Excellency the Governor to acknowledge receipt of your letter of the 12th of this month [July], together with the two books enclosed therein. These have been duly presented to Her Royal Highness Princess Marie Louise, who has instructed me to convey her thanks. His Excellency deeply values the spirit reflected in your letter and wishes you success in all your undertakings. [Signed] Private Secretary”
Eid al-Adha
On Thursday, 2 July 1925, the Eid al-Adha prayer was offered in this region. As per established practice, I led the prayer in a village of Ekroful, with a congregation of around four hundred men and women. In the sermon, I spoke on the subject of becoming a true Muslim in its fullest meaning and the acquisition of righteousness.
Imams at other places
Since last year, it has become my practice to prepare several schoolboys to lead Tarawih prayers during Ramadan and to send them to different places to lead congregational prayers on Eids.
This year as well, 10 such imams were sent to various localities, from where reports have been received confirming that they discharged their responsibilities satisfactorily. All praise belongs to Allah the Almighty.
Thirty new converts
During the period under report – that is, from Eid al-Adha until today – 30 individuals have entered the Jamaat, alhamdulillah. Among them is the independent chief of a region. May Allah the Almighty grant them all steadfastness and sincerity. Members of the Jamaat are requested to pray for them. Their Islamic names are as follows:
At present, the school is closed for a month due to seasonal holidays. Friends may have seen in the June issue of The Review of Religions (English) the photograph of the pupils.
I request prayers for all of them – that Allah the Gracious may make them righteous and devoted servants of Islam.
Former King of Ashanti
To the north of the Gold Coast lies a region known as Ashanti, which was completely subdued by the British in 1896. At that time, its king, Prempeh, ruler of a most courageous and warlike nation, was exiled. Now, after twenty-eight years in exile, he has been permitted to return to Ashanti. When he was taken into exile, he and his people were idolaters. However, during his years of exile, under the influence of a new environment, he adopted Christianity. Upon his return, he gathered his people and proclaimed to them the message of Christianity. I have written him a detailed letter, explaining the death of Jesus of Nazareth, the advent of the Promised Messiah, and the call to embrace Islam. May Allah the Almighty bless this effort with fruitful results, amin. [Al Fazl, 1 September 1925]
(Translated by Al Hakam from the original Urdu, published in the 22, 25 & 29 August and 1 September 1925 issue of Al Fazl)
The individual submitted: “These people are often hesitant because they feel that if others find out, they will take them to task.” The Promised Messiahas said: “The reason for this is because such people do not fully believe in لَا إِلَٰهَ إِلَّا اللَّٰهُ (There is none worthy of worship except Allah) and do not say these words in the true sense.” The Promised Messiahas went on to say: “As long as a person’s heart is fearful of a لَا إِلَٰهَ إِلَّا اللَّٰهُ certain person or other, the impress of (There is none worthy of worship except Allah) cannot be firmly established on the heart.”
The Promised Messiahas said: “When Muslims are encouraged and exhorted to proclaim the Muslim creed, it is for the very that without it, one can develop no courage at all. When a man says لَا إِلَٰهَ إِلَّا اللَّٰهُ (There is none worthy of worship except Allah), he deems the power and strength of all human beings and things, and of all rulers, officials, enemies and friends to be insignificant, and looks to Allah alone. Such a person deems all that is besides God to be worthless. And so, a person of this nature acts with bravery and courage, and nothing and no one is able to frighten them.”
