Modern society often traps us in an environment that fosters self-destructive behaviours and harmful habits, leaving people struggling to break free.
For Muslims, Islamic teachings offer effective frameworks to escape these vicious cycles of bad habits and sin – one such method being the concept of repentance: Tauba and Istighfar.
Interestingly, insights from modern scientific studies demonstrate how the Islamic framework of repentance aligns deeply with human neurobiology, as I will explore in this piece.
Post-sin actions prescribed by Islam
When Muslims sin, they are instructed by Allah the Almighty and His Messengersa to immediately take specific actions, which include the following:
“And those who, when they commit a foul deed or wrong themselves, remember Allah and implore forgiveness for their sins – and who can forgive sins except Allah? – and do not persist knowingly in what they have done.” (Surah Aal-e-‘Imran, Ch.3: V.136)
The Holy Prophetsa advised Muslims, saying:
أَتْبِعِ السَّيِّئَةَ الْحسنةَ تَمْحُهَا
“Follow up a bad deed with a good deed, and it will erase it.” (Jami’ at-Tirmidhi, Hadith 1987)
In the same vein, the Quran emphasises the efficiency of good deeds in overcoming the bad ones:
“Surely, good works drive away evil works”. (Surah Hud, Ch. 11: V.115)
Allah also describes believers as those who “repel evil with good” (وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ). (Surah ar-Ra’d, Ch.13: V.23)
The key here is immediacy – following the sin with immediate repentance and good works.
Many more examples from the Quran and hadith encourage Muslims to do good works to expiate sins and to follow every bad action with a good one.
Not only does this principle restore spiritual balance within us, but it also – practically – helps us to avoid sin over time, as neuroscience can explain.
Post-bad-habit ‘positive cargo’: Dr Andrew Huberman
In his highly claimed podcast covering “The Science of Making and Breaking Habits”, Dr Andrew Huberman – a Stanford professor and renowned neuroscientist – explains that one of the most effective ways to break a bad habit is to immediately follow the negative behaviour with positive and constructive action.
For example, if you find yourself reaching for your phone while trying to work, instead of just putting it down and returning to your task, you should do something positive right away – such as press-ups or star jumps.
Dr Huberman says: “When you realise you did [the bad habit], you need to engage in positive behaviour immediately afterward.”
The effectiveness lies in how quickly this action is taken and the nature of the action.
Here’s how.
Weakening neural pathways in the brain
Dr Huberman explains breaking bad habits involves changing the neural circuits in your brain that drive those habits.
When you repeatedly perform a bad habit, specific neurons (brain cells) fire together in a sequence, forming a strong connection that reinforces the behaviour. This process is known as long-term potentiation (LTP) and often happens reflexively, without conscious awareness, making it difficult to interrupt.
For instance, each time you pick up your phone reflexively or bite your nails, the neural pathway responsible for those actions gets stronger.
Dr Huberman explains that the immediate shift from a negative action to a positive one weakens the neural pathway associated with the bad habit – you essentially “rewrite” the sequence of neurons firing.
This is known as long-term depression (LTD). By disrupting the firing sequence, you prevent the bad habit from being reinforced, gradually weakening the neural pathway.
This process effectively makes it easier to break the habit and replace it with healthier behaviour as, over time, the intensity of the bad habit reduces.
Creating a ‘double habit’
Dr Huberman also says that by adding a positive behaviour after the bad habit, you create a “double habit”: “You start to create a kind of a double habit that starts with a bad and then ends with a good habit. And that seems to create enough of a temporal mismatch so that then recognising when you’re heading toward the bad habit becomes more apparent to you.”
This mismatch in timing – where you start with a bad habit but end with a positive one – makes you more aware of the moment before you engage in the bad habit. Over time, this awareness helps you identify the signs earlier, making it easier to replace the bad habit before it takes hold.
The nature of the positive action
As emphasised earlier, the key to this method is timing – but the nature of the positive replacement behaviour is also important. Interestingly, the science aligns with Islamic teachings on repentance.
The post-bad-habit positive behaviour should be something fairly easy to execute as Dr Huberman says: “The nature of that positive thing is important. You don’t want it to be very hard to execute, you want it to be something that’s positive and fairly easy to execute.”
As noted above, Islam already incorporates this practice into its teachings. When Muslims sin, they are encouraged to seek immediate repentance through Tauba (repentance) and Istighfar (seeking forgiveness) and follow a sin with positive action. These positive actions are fairly easy to execute in Islam: Giving charity, helping someone, visiting the sick, volunteering, the list goes on.
Allah and His Messengersa have guided us to repent immediately after sinning and follow with good deeds. Repentance not only brings us back to Allah (and away from Satan) but also protects us from falling into the same sin again.
Such is the mercy and wisdom of Allah. As Muslims, we often take Islamic practices for granted, only to realise later that what Islam has given us is making our lives easier and healthier, whether we realise it or not.
It’s the perfect blueprint for human living, drawn by our Creator – a framework we often take for granted as Muslims.
Saturday, 18 January 2025, Islamabad, UK: Members of Lajna Imaillah and nasirat from Nordre Follo Majlis, Norway, had the blessed opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad, UK. Upon entering the room, Huzooraa conveyed salaam to everyone and enquired about their purpose for visiting. They replied that they wished to meet Huzooraa and pray behind him.
Reflecting on the purpose of being Ahmadis
As the mulaqat commenced, Hazrat Amirul Momineenaa posed a thought-provoking question to all present about why they were Ahmadis – whether it was merely by birth or if they truly understood the significance of being an Ahmadi. Huzooraa then proceeded to provide a profound answer, encouraging everyone to reflect deeply on their Ahmadi Muslim identity and purpose. He emphasised that being an Ahmadi is meaningful only when one understands its purpose, strives to live according to Islamic teachings, and endeavours to spread the true message of Islam to others. Huzooraa said:
“Everyone must ponder over why they are an Ahmadi. What benefit is there in accepting Ahmadiyyat? Some of us are persecuted, and people think ill of us. Whether we live in Norway, Sweden or any other country, people speak ill of us. When people speak ill of us, what benefit is there to being an Ahmadi? Being an Ahmadi will only benefit us when we are conscious of why we are Ahmadis.
“The prophecy of the Holy Prophetsa was fulfilled, and we accepted that. This is why we are Ahmadis. How should our actions be thereafter? To what extent are we acting upon the teachings of Islam? How should we be fulfilling the rights of worship owed to Allah the Exalted? How should we be performing the five obligatory prayers? How should we be acting upon the commandments written in the Holy Quran and seeking them out? It is only then that being Ahmadis will benefit us. Otherwise, there is no benefit in simply labelling ourselves ‘Ahmadis’.
“Therefore, every girl and every woman should ponder over why they are an Ahmadi, what their duties are, how they will fulfil these duties, and how they will display their example in their country, whereby they can preach Ahmadiyyat and the message of Ahmadiyyat reaches others. Furthermore, [they should ponder over] how they will bring the people of that country into the fold of Ahmadiyyat, so that the true teachings of Islam can become manifest to the world, and that they come under the banner of the Holy Prophetsa. This is our objective, and we must fulfil it, whether man or woman, young girl or older. Everyone must understand this and this is why Lajna was established. Various departments within the auxiliary of Lajna were established for this purpose. This is why there are Tarbiyat, Tabligh and other departments. Pay attention to these and transform yourselves to the extent whereby people see your example and hear your words and become inclined towards Islam and their attention is drawn to Islam. Then, may Allah the Exalted show us that day when Ahmadiyyat spreads in your country to become the majority. This is the purpose of Lajna, and you must advance in this objective.
“If you can fulfil this objective, then that is excellent. If you do not, then you must analyse your state once again and assess as to where you are and where you need to be.”
Admonition for self-improvement during the visit
Huzooraa then advised them to meet Lajna representatives in the UK, perform prayers, supplicate, and take an oath to improve their spiritual condition during their stay in the UK. He further stated that upon returning to Norway, they should strive to be in a better state than when they arrived, which would be a sign of true progress.
Encouraging the younger generation
Addressing some of the children, Huzooraa asked if they understood his words, instructing them to become exemplary individuals who could explain Ahmadiyyat as the True Islam to other people. He then enquired who among them were students and gifted pens to those studying.
Devotion to Khilafat and focus on tabligh
A Lajna member requested prayers for leaving behind progenies devoted to Khilafat.
Huzooraa reminded everyone that their principal mission was to spread the message of Islam Ahmadiyyat, rather than pursuing worldliness. “The real objective is to pursue faith and Allah. So, seek those,” Huzooraa said. He advised another Lajna member serving in the Tabligh Department to set an ambitious target concerning bringing people into the fold of Islam Ahmadiyyat.
Guidance for fathers neglecting salat
A member asked for guidance regarding fathers who do not observe the five daily prayers and thus negatively affect their children. Huzooraa highlighted that many Ahmadis migrated to places like Norway seeking religious freedom or better economic opportunities, often granted due to their faith. Fathers should thus fulfil the duty of worship and set an example for their children. Huzooraa explained:
“In relation to this, I have said in many speeches to both women and men, that men should show their example, and this [responsibility] should not solely fall upon women. Women should say to the children that we must obey Allah, as it is His commandment. This is why we offer prayers. You should also ask the father why he is showing the wrong example in front of the children. We can only explain, so explain it to them to pray. There is no need to look for an opportunity to argue with the fathers, lest they say the next day to you to leave their homes and return to your own home, which may affect the tarbiyat of the children. Explain to your children with wisdom and explain to the fathers too. […]
“The Promised Messiahas states that the religion in which there is no worship, is no religion at all. Hence, teach these things to children and adults. Fulfilling the rights owed to Allah is obligatory.”
Women attaining the rank of martyrdom [shahadah]
A Lajna member enquired whether engaging in the Jihad of the self could grant women the same spiritual rank as men achieve through martyrdom in the cause of faith.
Huzooraa clarified that women, too, can attain martyrdom, and he pointed out a hadith of the Holy Prophetsa which states that a woman who diligently upholds her responsibilities at home, nurtures a religious atmosphere, and raises children with Islamic teachings attains the same spiritual reward as those who physically lay down their lives. Huzooraa said:
“Women are also martyred. There were three or four [Ahmadi] women martyred in Pakistan, too. Therefore, women can attain the rank of martyrdom in the same manner. Also, I have stated many a time that there is the hadith of the Holy Prophetsa that a woman came and said that men make great financial sacrifices and earn money, they go to battles, perform Jihad and are martyred, attaining the rank of martyrdom, whereas we women remain in our homes. So, can we also attain this rank and how can we attain it? Even though there were women at that time, such as Hazrat Umm-e-Ammarahra, who would participate in the battles. There were other women too. They displayed great feats of valour. However, the Holy Prophetsa stated that when you are in your homes, safeguarding the household, raising your children, looking after your homes, and developing a religious atmosphere in your homes, and your children are growing up with Islamic teachings, then your rank will be the same as those who are martyred. You will attain the same reward. [Tafsir al-Dur al-Manthur, Surah an-Nisa, verse 34, Vol. 2, Bab 34, p. 518)]
“So, the Holy Prophetsa has already spoken about you all that, without even taking part in the fighting, you partake of the Jihad and increase in your rank. This is why Allah the Exalted has even placed paradise under the feet of mothers. [Sunan an-Nasa’i, Kitab al-jihad, Bab ar-rukhsati fi t-takhallufi li-mun lahu walidah, Hadith 3104] He did not place it under the feet of men. What else do you need? If the rank of martyrdom is great, then the rank of one who brings others to paradise may even be loftier. Martyrs go to paradise themselves, but women are those who bring others to paradise, if they do the correct upbringing.”
Injustice and the existence of God
A Lajna member asked why injustices occur if God exists.
Huzooraa explained that cruelties stem from following Satan instead of Allah’s guidance and that Allah has given people free will to choose between good and evil; ultimately, oppressors will be punished in this world or the Hereafter, while those who obey Him will find peace and paradise. Huzooraa said:
“When did Allah the Exalted say that everyone would believe in Him? Allah the Exalted has mentioned in the Holy Quran that when Adam was created, Satan said that he shall entice his progeny [to commit vices] and many people shall follow him and they shall not listen to Allah. Allah the Exalted said fine; he did not deny that they would not follow him. Allah the Exalted stated that He shall place him and everyone that follows him in the hellfire. [Surah al-A‘raf, Ch.7:12-19]
“So, wars are being fought due to following Satan. People are following Satan, due to which they are perpetrating cruelties, and, as this life is temporary, where people live up to 80, 90 or 100 years, then in the eternal life of the Hereafter, Allah the Exalted shall place the oppressors in hell. Some are punished in this life as well and some will be punished in the Hereafter. The oppressors are committing cruelties; they are killing innocent people, they are killing women, etc. It could be that this is happening due to the actions of some people and Allah the Exalted is punishing a nation. But with regards to the oppressors, He has said that He shall punish them immensely in the Hereafter. So Allah the Exalted has already said before that there would be many who would follow Satan.
“Allah the Exalted states that He has revealed what is good and bad. If you comply with His injunctions, then you will be saved from committing atrocities and you will remain here in this world in peace and enter paradise. If people follow Satan, they may think they have earned a lot, lived in luxury and are in a good state; however, He shall place them in Hell. So Allah the Exalted exists and He told us from before that He has given us the free will to do what we want and also blessed humans with intelligence. If one accepts His commandments, then they will be at peace in this world and the cruelties will end; otherwise, if they don’t, if they follow Satan, then cruelties will be committed and, due to that, they will be punished in this very world and in the Hereafter. There is no question relating to the existence of God. God indeed exists and He has not said anywhere that there is coercion. God has granted us sense and we should utilise it and He has given us free will.”
Conclusion
With these words, Hazrat Amirul Momineenaa conveyed salaam, took leave, and the mulaqat drew to a close.
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.
Are Babis and Bahais Muslims?
Someone from Morocco asked Hazrat Amirul Momineen, Khalifatul Masih Vaa, whether Babis and Bahais are to be considered Muslims. They also mentioned that some assert that both the Bab and Bahaullah were commissioned by Allah the Exalted and that Allah supposedly strengthened them both by means of a ‘third person’, namely the Promised Messiahas, citing the verse “فَعَزَّزْنَا بِثَالِثٍ” [i.e., ‘So We strengthened (them) with a third.’] (Surah Ya Sin, Ch.36: V.15). The person asked whether this claim was correct.
Huzoor-e-Anwaraa responded to this question in a letter dated 16 January 2023. His reply is as follows:
“If those identifying as Babis and Bahais call themselves Muslims, we cannot make a definitive decision regarding their being Muslim or otherwise. However, it is certainly the case that their doctrines contradict Islamic teachings. Hence, concerning their claim to be Muslim, it is ultimately for Allah the Exalted to judge. As for any connection of this group with the Ahmadiyya Muslim Jamaat, not even a distant link exists. This is a completely separate group whose doctrines openly violate Islamic teachings. Typically, followers of this group conceal their beliefs from others and only disclose what people might find pleasing. Furthermore, to propagate their sect, they resort to misrepresentation. [This practice has historically been adopted both as a means to evade the injustices of persecution and as a strategy of appeasement. [See, e.g., Morlock, N. N. (2021), “Religious Persecution & Oppression: A Study of Iranian Baha’ís’ Strategies of Survival”, Journal of Hate Studies, 17(2), pp. 15–24) —Editor Al Hakam]
“The Babi or Bahai group began with Ali Muhammad Bab, who claimed prophethood. Since his claim was false, he was killed [as a fulfilment of] the following Quranic warning mentioned in Surah al-Haqqah (69:45–48):
“‘And if he had forged (and attributed) any sayings to Us, We would surely have seized him by the right hand, and then surely We would have severed his life-artery, and not one of you could have held (Us) off from him.’
“After Bab’s execution, a dispute arose within that group between two of his disciples – Mirza Yahya Subh-i-Azal and Mirza Husayn Ali Nuri, commonly known as Bahaullah – who were also stepbrothers. Bahaullah declared Subh-i-Azal to be Satan and the Dajjal, and he himself went on to claim divinity. Thus, the foundations of Bahaism were laid through Bahaullah. Even so, the Bahais did not succeed in their aims, and after Bahaullah died, further internal divisions arose.
“Therefore, Ali Muhammad Bab and Mirza Husayn Ali Nuri – known as Bahaullah – were by no means commissioned by Allah the Exalted. Had they truly been from Him, they would surely have prospered. Instead, as I have explained, Ali Muhammad Bab was executed as a [divine] consequence of his false claim to prophethood, and Bahaullah declared himself God. Both of their teachings were utterly contrary to Islam.
“Moreover, the Bahais commonly keep their doctrinal books hidden from the general public, and […] despite [their] efforts, the Babi and Bahai sects have not gained any noteworthy success. [See, e.g., ‘A Dialogue with Bahais”, in Hayat-e-Shams [Urdu], UK, 2024, pp. 194-197]
“Hazrat Musleh-a-Maudra delivered a detailed Friday sermon on the subject of Bahaism on 16 August 1929, which you should also study. I am instructing the Arabic Desk to prepare an Arabic translation of this sermon and send it to you.
“Lastly, regarding your question about ‘فَعَزَّزْنَا بِثَالِثٍ’ – whether it means that Allah the Exalted supposedly strengthened Bab and Bahaullah by a ‘third’ person, namely the Promised Messiahas – we can only respond by reciting, ‘إِنَّا لِلّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ’. Given what I have already explained of the true nature of the Bab and Bahaullah, the very idea is inconceivable.
“As for the exegesis of this verse of the Holy Quran, various commentators have ascribed it to different Prophets in history. Some have mentioned that it refers to Prophet Aaronas and then Prophet Jesusas after Prophet Mosesas. Others refer to Sham‘un, Yuhanna, and even Paul. Some hold that after Prophet Mosessa, Prophet Aaronas or Prophet Jesusas, the verse points to the noble person of the Holy Prophet Muhammadsa. Hence, Hazrat Khalifatul Masih Ira states:
“‘‘فَعَزَّزْنَا بِثَالِثٍ’ [‘Then We strengthened them with a third’]: The third (Muhammad Mustafasa) appeared with such might that there remained no worshipper of Lat or Uzza in that nation. Rather, the whole of Arabia accepted Islam, and all sanctuaries of the world’s religions were conquered in his name – 1) Jerusalem, 2) the Fire Temple of Adur, and 3) the Holy Ka‘bah.’ (Haqaiq-ul-Furqan, Vol. 3, p. 458)”
An interpretation of the Mithaq al-Nabiyyin verse
Someone from the UK enquired of Hazrat Amirul Momineen, Khalifatul Masih Vaa, regarding the following verse of the Holy Quran:
“And (remember) when We took from the Prophets their covenant, and from thee, and from Noah, and Abraham, and Moses, and Jesus, son of Mary, and We indeed (took) from them a solemn covenant.” (Surah al-Ahzab, Ch.33: V.8)
He asked whether, in light of the theological discourse of the Promised Messiahas, this could mean that the command in fact pertains to the Holy Prophet’ssaummah, given that sometimes the addressee is the Holy Prophetsa, but the intended recipients are his followers.
Huzoor-e-Anwaraa, in his letter dated 19 January 2023, offered the following guidance:
“Your understanding of the meaning of this verse is entirely correct. The covenant taken from the Holy Prophet Muhammadsa in this verse signifies that, in fact, his ummah is bound by the obligation that should a Prophet appear in obedience to him, they must accept him. This very covenant underlies our belief that, in perfect accordance with the prophecies of the Holy Prophet Muhammadsa, when his most loyal servant and spiritual son – the Promised Messiah and Mahdias – was commissioned to revive Islam, and when terrestrial and celestial signs established the veracity of this Messiah of Muhammad, peace be upon them, with the clarity of broad daylight, it became incumbent upon the entire Muslim ummah to believe in this Prophet – who was zilli, buruzi, and ummati in relation to the Holy Prophetsa – in accordance with the covenant they made with their Lord through the Holy Prophetsa, thereby securing the spiritual welfare of themselves and future generations. Alas, only a few have honoured this covenant.
“May Allah the Exalted grant the Muslim ummah wisdom and understanding and open their eyes so that they may recognise this divinely appointed one and become believers in him. Amin.
“In addition to this verse of Surah al-Ahzab, the same subject is also set forth in verse 82 of Surah Al-e-‘Imran, which mentions a similar covenant being taken from the Prophets before the Holy Prophet Muhammadsa. Commenting on this verse, the Promised Messiahas writes:
“‘‘And remember the time when God took a covenant from all the Messengers: ‘When I shall give you the Book and Wisdom and then, in the Latter Days, shall come My Messenger who will testify to the truth of your Books, you will have to believe in him and will have to help him.’ Then He asked, ‘Have you agreed and become firm on this covenant?’ They said, ‘We have agreed.’ At this, Allah said, ‘Now be witness to this covenant of yours and along with you, I too am a witness over it.’’
“‘Now it is obvious that the Prophets died at their appointed times. This injunction that ‘when that particular Messenger appears they must believe in him, otherwise they will be held accountable,’ applies to the followers of all Prophets.’ (Haqiqat-ul-Wahi, Ruhani Khazain, Vol. 22, pp. 133-134)
“As for the phrase from Surah Aal-e-‘Imran, ‘مِیۡثَاقَ النَّبِیّٖنَ’ i.e., “the firm covenant of all the Prophets,” Hazrat Musleh-e-Maudra writes in a footnote to its translation:
“‘By ‘of all the Prophets’ is meant the covenant that all Prophets have been taking from their respective peoples.’ (Tafsir-e-Saghir, p. 90, footnote, under verse 82 of Surah Al-e-‘Imran)
“Similarly, in the footnote to the translation of the aforementioned verse of Surah al-Ahzab, Huzoorra states:
“‘This alludes to verse 82 of Surah Al-e-‘Imran, which states that every Prophet was given the glad tidings of the Prophet who was to come after him, and it was made obligatory upon his people to believe in him.’ (Tafsir-e-Saghir, p. 545, footnote, under verse 8 of Surah al-Ahzab)”
Can women attend burials?
A lady from Canada enquired of Hazrat Amirul Momineen, Khalifatul Masih Vaa, regarding the Islamic guidance for women concerning funeral proceedings, specifically asking whether they are permitted to participate in burial rites.
Huzoor-e-Anwaraa, in his letter dated 21 January 2023, offered the following guidance on this matter:
“In usual circumstances, it is not considered preferable for women to accompany funeral processions, but it has not been declared unlawful [haram]. Thus, Hazrat Umm Atiyyahra states, “We, women, were discouraged from accompanying funeral processions, but this was not strictly enforced upon us.” (Sahih al-Bukhari, Kitab al-jana’iz, Bab ittiba‘i n-nisa’i l-jana’iz)
“Therefore, in accordance with this guidance, women do not accompany funeral processions under normal circumstances. However, [certain situations may warrant exceptions, such as] instances where individuals proceed directly to the cemetery, accompanied by women who are close relatives and desire to see the deceased’s face. Similarly, in Western countries, where funeral and burial arrangements often involve women coming to the mosque – just as men do – for prayers, etc., and where it is not feasible for men to drop them off at home and then proceed to the burial, there is no objection to the women then also going to the cemetery in such circumstances of necessity. However, in such cases, they should remain separate during the burial itself and not participate in the actual interment. They may, however, join in the du‘a after the burial is completed.”
What is the correct stance regarding ‘niyyat namaz’ or the intention for salat?
A lady from India submitted a written enquiry to Hazrat Amirul Momineen, Khalifatul Masih Vaa, concerning the Salat Series on YouTube produced by the Jamaat. The enquiry noted that the series depicts the intention [niyyat] of salat as being expressed after the takbir [i.e., the commencement of the salat), whereas alislam.org indicates it precedes the takbir. Clarification was requested as to whether the niyyat precedes or follows the takbir.
In his letter dated 21st January 2023, Huzoor-e-Anwaraa provided the following guidance:
“The intention [niyyat] is a matter of the heart; no specific words have been prescribed for it. The intention for salat simply signifies that one should be cognisant in one’s heart of which prayer one is about to perform. The recitation of words or the utterance, prior to commencing the prayer, of the verse, اِنِّیۡ وَجَّہۡتُ وَجۡہِیَ لِلَّذِیۡ فَطَرَ السَّمٰوٰتِ وَالۡاَرۡضَ حَنِیۡفًا وَّمَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ (Surah al-An‘am, Ch.6: V.80) [as the niyyat for salat] has no basis in any authoritative source.
“Accordingly, Hazrat Khalifatul-Masih Ira states, ‘Make the intention [niyyat] for salat, but solely within the heart, not verbally.’ (Deeniyaat Ka Pehla Risalah, p. 20).
“Hazrat Musleh-e-Maudra [mentions this issue, while explaining how to] maintain focus during salat and states:
“‘The seventh method is the niyyat [intention] for salat, for when one impresses upon oneself that one is about to undertake a task, one’s attention remains focused upon it. By ‘niyyat’, I do not mean uttering statements such as, ‘I intend to perform so many rak‘ats of salat behind this particular imam, facing the Ka‘bah,’ and so forth; rather, the intention to offer the salat should be formed within the mind […]. The intention, in truth, resides in the heart. However, upon standing for prayer, some individuals have no clear idea of what they are about to do. Thus, before you commence the salat, bring the act of salat to mind and comprehend what you are about to perform. Upon grasping this, reverence will begin to develop within you from that very moment, and with reverence, concentration can be maintained.’ (Zikr-e-Ilahi, Anwar-ul-Ulum, Vol. 3, pp. 520-521)
“In the Jamaat’s published book on jurisprudence, it is also clarified that niyyat means ‘intention.’ […] As niyyat pertains to the heart, it should be firmly established therein which salat, and how many rak‘aat, one is about to perform. The verbal utterance of any words of niyyat is not necessary; indeed, in certain instances, such verbal expression is not even considered commendable. (Fiqh-e-Ahmadiyya – ‘Ibadaat, p. 71)
“Within Jamaat literature, it appears that the earliest instance of the Quranic verse, ‘اِنِّیۡ وَجَّہۡتُ وَجۡہِیَ لِلَّذِیۡ فَطَرَ السَّمٰوٰتِ وَالۡاَرۡضَ حَنِیۡفًا وَّمَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ’ (Surah al-An‘am, Ch.6: V.80) being inadvertently recorded in connection with the niyyat for salat, is in Fiqh-e-Ahmadiyya, compiled by Hazrat Hafiz Roshan Alira, published in 1923, for which no supporting reference is provided. (Hazrat Hafiz Roshan Alira, Fiqh-e-Ahmadiyya,12 March 1923, p. 32).
“Regarding the recitation of ‘وَجَّہۡتُ وَجۡہِیَ لِلَّذِیۡ فَطَرَ السَّمٰوٰتِ وَالۡاَرۡضَ حَنِیۡفًا وَّمَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ’, the thana’, and other prescribed [masnun] supplications after the takbir-e-tahrimah – i.e., the opening takbir at the commencement of the salat – the ahadith indicate that the Holy Prophetsa would recite various supplications upon commencing salat with the takbir-e-tahrimah (i.e., Allahu Akbar). Some of these consisted of supplications, while others were praises and glorifications of Allah the Exalted. Numerous narrations exist in this regard. Some of these narrations mention the Holy Prophetsa reciting a lengthy supplication beginning with the following words:
“[‘I have turned my face toward Him Who created the heavens and the earth, being ever inclined (to God), and I am not of those who associate gods (with God).’ (…)’] (Sahih Muslim, Kitab salat al-musafirina wa qasruh, Bab ad-du‘a fi salati l-layli wa qiyamih)
“Among the Sihah Sittah – specifically Tirmidhi, Nasa’i, Abu Dawud, and Ibn Majah – are several narrations describing the Holy Prophetsa reciting the thana’ in the following words when he began salat:
“‘Hazrat Aishara narrates, ‘When the Holy Prophetsa commenced salat, he would recite:
“[‘Holy art Thou, O Allah, and all praise is Thine; blessed is Thy name, and exalted is Thy state. There is none worthy of worship except Thee alone.’]’ (Sunan at-Tirmidhi, Abwab as-salah, Bab ma yaqoolu ‘inda-ftitahi s-salah)
“Similarly, Hazrat Abu Hurairahra narrates that the Holy Prophetsa would remain silent for a short period between the takbir-e-tahrimah and the recitation of Surah al-Fatihah. Upon being asked what he recited during this time, the Holy Prophetsa replied that he recited the following supplication:
“‘O Allah! Set me apart from my sins as the East and West are set apart from each other; cleanse me of my sins as a white garment is cleansed of filth; wash away my sins with water, snow, and hail.’ (Sahih al-Bukhari, Kitab al-adhan, Bab ma yaqoolu ba‘da t-takbir).
“Clearly, this is a supplication – not the niyyat for salat. There is no evidence to suggest that any specific words or verse of the Holy Quran should be recited as the ‘intention’ or ‘niyyat’ of salat or ‘niyyat namaz’. Therefore, these should not be recited as the niyyat for salat, either before or after the takbir-e-tahrimah. Since intention [niyyat] is a matter of the heart, one should, prior to commencing salat, simply resolve which prayer is being offered and at what time. There is absolutely no requirement to repeat any words for this purpose.
“Likewise, the masnun supplication ‘وَجَّہۡتُ وَجۡہِیَ لِلَّذِیۡ فَطَرَ السَّمٰوٰتِ وَالۡاَرۡضَ حَنِیۡفًا وَّمَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ’ that we recite after the takbir-e-tahrimah is not meant to serve as the niyyat for salat. Rather, following the sunnah of the Holy Prophetsa – who would sometimes recite these words or other supplications at this point – we do likewise, reciting this or other such supplications in accordance with his blessed example.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam.)
Mujitaba Hibbatul Khaliq, Student, Kwara State University, Nigeria
In Islam, or in fact, in any given community, women play a vital role in shaping the fabric of society, and in the realm of faith and spirituality, the role of women is pivotal particularly within the sacred institution of the family. Thus, unlike popular misconceptions, Islam – a faith that champions equality, justice and compassion – accords women a position of dignity and honor.
In today’s world, where family values are often eroded and women’s roles are redefined, let it be known that Islam, since its inception, offers a very refreshing and empowering vision with regards to the status of women, placing great emphasis on their spiritual growth and development, especially by pointing out some unique aspects like the equal spiritual potential, as well as education and knowledge.
The status of women in Islam
In Islamic teachings, unlike many other faiths in the world, women are considered equal partners in faith and spiritual growth, sharing identical obligations and rewards. The Holy Quran declares:
“But whoso does good works, whether male or female, and is a believer, such shall enter Heaven, and shall not be wronged even [as much as] the little hollow in the back of a date-stone.” (Surah an-Nisa, Ch.4: V.125)
The Holy Quran and ahadith are full of teachings regarding women’s rights, dignity and responsibilities, particularly in their roles as mothers and wives, emphasising their critical role in shaping the next generation. The central theme of this is the fact that: The status of women is not inferior to that of men. Rather, women have been given rights and responsibilities which although different, are equal with that of men.
The caring mother
In Islam, motherhood is revered as a sacred institution, and the Holy Quran emphasises the importance of mothers in nurturing the next generation. It states:
“And We have enjoined on man to be good to his parents. His mother bears him with pain, and brings him forth with pain. And the bearing of him and his weaning takes thirty months, till, when he attains his full maturity and reaches [the age of] forty years, he says, ‘My Lord, grant me [the power] that I may be grateful for Thy favour which Thou hast bestowed upon me and upon my parents, and that I may do such good works as may please Thee. And make my seed righteous for me. I do turn to Thee; and, truly, I am of those who submit to [Thee].’” (Surah al-Ahqaf, Ch.46: V.16)
“And mothers shall give suck to their children for two whole years; [this is] for those who desire to complete the suckling. And the man to whom the child belongs shall be responsible for their (the mothers’) food and clothing according to usage. No soul is burdened beyond its capacity. The mother shall not make [the father] suffer on account of her child, nor shall he to whom the child belongs make [the mother] suffer on account of his child.” (Surah al-Baqarah, Ch.2: V.234)
“And We have enjoined on man concerning his parents – his mother bears him in weakness upon weakness, and his weaning takes two years – ‘Give thanks to Me and to thy parents. Unto Me is the [final] return.” (Surah Luqman, Ch.31: V.15)
All these are efforts and favours of the mother upon her children which the Holy Quran acknowledges, and in appreciation of all these, commands the children to in turn pray for their parents thus:
“And say, ‘My Lord, have mercy on them even as they nourished me in [my] childhood.’” (Surah Bani Isra’il, Ch.17: V.25)
In recognition of the toil of mothers in the upbringing of their children, the Holy Prophetsa commands that men should in turn revere their mothers. Thus, it was narrated that once, a companion came to ask him who is most worthy of his goodness and kindness. The Holy Prophetsa replied: “Your mother.” He asked again and he received the same answer. Upon asking for the third time, the Holy Prophetsa told him: “Your father.” This is a testament to the status of mothers in Islam. (Sahih Muslim, Kitab al-biri wassilati wal adaab, Hadith 2548)
The Holy Prophetsa is also reported to have said that paradise lies under the feet of mothers. (Sunan an-Nasa’i, Kitab al-Jihad, Hadith 3104)
In regards to this subject matter, it is often said that the mother is the first teacher of the child. This means that the initial behaviours of a child are those which he has learnt from his mother. Therefore, mothers should instill in their children the love of God and of the Holy Prophetsa and raise their children in a way that they become useful members of the society.
The Islamic paradigm of a wife
In Islam, marriage is considered a sacred bond between a man and a woman. The Quran and hadith emphasise the importance of mutual love, respect and cooperation in marriage. We read in the Holy Quran:
“And [one] of His Signs [is this], that He has created wives for you from among yourselves that you may find peace of mind in them, and He has put love and tenderness between you. In that surely are Signs for a people who reflect.” (Surah ar-Rum, Ch.30: V.22)
On this same subject, the Holy Prophetsa also says: “Women are counterparts of men.” (Sunan Abu Dawood, Kitab al-Tahara, Hadith 236)
Combining this prophetic saying with the above cited verse, we get the clear picture of the importance of women in the sight of God. As if to say that without women, the world wouldn’t be the same. This is also proven from the story of Adamas and Eve in the book of Genesis when God recognised Adam’s need for a companion. (Genesis, 2:18)
Similarly, in the annals of Islamic history as well, we read that the first person to believe in the Holy Prophetsa was a woman – his wife, Hazrat Khadijara. (Ibn Ishaq, The Life of Muhammad [Al-Sirah al-Nabawiyyah], 2004, p. 111)
She not only gave her husband the comfort and support he needed the most at the time of extreme fear and terror, but also stayed by him as the mother of believers until her last breath. As a result of her devotion, her example became timeless. A figure that cannot be forgotten in the history of humanity.
The same example is seen in the life of Hazrat Aishara and the other wives of the Holy Prophetsa, as well as Hazrat Syeda Nusrat Jahan Begumra (the wife of the Promised Messiahas). However one should not be deceived into thinking that they attained such excellence because they were wives of Prophets, for even the wife of Pharaoh attained such excellence whilst the wives of Prophet Noahas and Prophet Lotas didn’t. The reality therefore is that the attainment of such elevated status is as a result of individual actions and the blessings of God. Allah the Almighty states:
“And as for those who strive in Our path – We will surely guide them in Our ways. And verily Allah is with those who do good.” (Surah al-Ankabut, Ch.29: V.70)
Let us strive, then, to embody the Islamic ideals of womanhood embracing our roles as caring mothers and loving wives. May we inspire future generations to uphold these values, fostering a harmonious and righteous society.
Conclusion
To conclude, below is a description of a woman in light of the Bible, which grants women great honour.
“Who can find a virtuous woman? for her price is far above rubies. The heart of her husband doth safely trust in her, so that he shall have no need of spoil. She will do him good and not evil all the days of her life. She seeketh wool, and flax, and worketh willingly with her hands. She is like the merchants’ ships; she bringeth her food from afar. She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens… Strength and honour are her clothing; and she shall rejoice in time to come. She openeth her mouth with wisdom; and in her tongue is the law of kindness. She looketh well to the ways of her household, and eateth not the bread of idleness. Her children arise up, and call her blessed; her husband also, and he praiseth her… Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised. Give her of the fruit of her hands; and let her own works praise her in the gates.” (Proverbs, 31:10-31)
I wonder, what greater honor could there be than being a God-fearing woman? As a daughter, her father attains paradise through her. As a wife, she is the principal source of comfort for her husband. And as a mother, the paradise of her children lies right under her feet.
For over a year, Jamaat-e-Ahmadiyya Jamaica has been collaborating with the Elevation Cycling Club, an organisation dedicated to shaping youth into responsible and productive individuals. Recognising their commendable efforts, we took the initiative to sponsor and organise a new cycling race to support their mission further.
On 15 December 2024, we held our first cycling race in May Pen, with dedicated volunteers from Majlis Khuddam-ul-Ahmadiyya and Majlis Ansarullah Jamaica. The event marked an exciting milestone in our partnership with the Elevation Cycling Club. Our goal is to encourage young people to reach their full potential through healthy and constructive activities.
A week later, our Jamaat further collaborated with the Elevation Cycling Club by hosting a cycling session to recruit more cyclists. Children from nearby neighbourhoods participated enthusiastically, getting a chance to interact with the cyclists and learn about their mission.
Laiq Ahmed Atif, President Jamaat-e-Ahmadiyya Malta
Jamaat’s charitable activities in Malta
Jamaat-e-Ahmadiyya Malta organised visits to different homes and centres to extend its solidarity, and message of peace and brotherhood and to present them with gift hampers. From the last week of November 2024 to the first week of January 2025, we were able to visit seven different shelter homes and centres and distribute gifts to the residents, and gifted books to a secondary school. The following programmes were organised this year:
On 27 November, 100 books were presented as gifts to a secondary school. In December, three rehabilitation centres were visited, including Caritas Malta, Oasi Foundation and Komunita Santa Marija, and had the opportunity to talk to the residents there and advise them in the light of Islamic teachings. These programmes are proving to be very effective and the management of these institutions especially looks forward to these visits and expresses that they are proving to be very useful for the people going through rehabilitation programmes. Gift hampers were also given to people living in Mosta, Happy Parenting Malta, Smiling with Jerome and families living in the refugee camp. Around 500 gifts were given to these homes and institutions and 100 books were presented to the school. The media also highlighted these activities and 10 news articles were published in English, Maltese and Turkish languages. Moreover, these details were posted on social media platforms, which also attracted hundreds of readers.
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
An old image of Noor mosque before the restoration
24 January 1909: On this day, with the approval of Hazrat Khalifatul Masih Ira, Hazrat Mir Nasir Nawabra published an announcement in the Badr, stating that given the growing need for amenities in Qadian, four types of buildings were urgently required, for which, he announced, Hazrat Khalifatul Masih Ira had not only given approval, but had also donated 260 rupees. The four buildings he intended to build were:
A mosque near the boarding house (It was this mosque that would later be known as the Noor Mosque that housed the election of Hazrat Khalifatul Masih II in 1914)
A male hospital (later to be known as Noor Hospital)
A female hospital to be named Ummul Mominin Ward
A care home by the name of Dar-ul-Zu‘afa to house the old and frail
To read more about the history of Noor Hospital, see: “The Jamaat’s First Hospital” at alhakam.org (2 November 2018, p. 3).
24 January 2015: On this day, Hazrat Khalifatul Masih Vaa delivered the keynote address at the International Conference of Humanity First held at the Baitul Futuh Mosque in London. (“Head of Ahmadiyya Muslim Community addresses Humanity First International Conference”, www.pressahmadiyya.com)
25 January 1974: On this day, during his Friday sermon at Masjid Aqsa, Rabwah, Hazrat Khalifatul Masih IIIrh called upon sincere and dedicated English-speaking individuals, doctors, teachers, and professors to dedicate their lives to the service of Islam. (Khutbat-e-Nasir, Vol. 5, pp. 393-398)
25 January 1981: On this day, after receiving the Nobel Prize, Dr Abdus Salam arrived in Qadian, India. As per the schedule, he reached Qadian at 8 pm, where he was warmly welcomed. The next day, January 26, his engagements began with a speech after Fajr prayer and continued throughout the day. (Badr, Qadian, 29 January 1981, p. 1)
26 January 1973: On this day, Hazrat Khalifatul Masih IIIrh initiated the planting of trees to make Rabwah a lush green city and announced a scheme to plant 10,000 trees. (Khutbat-e-Nasir, Vol. 5, pp. 19-34)
26 January 2001: On this day, an unprecedented earthquake left Bhuj (Gujarat, India) shattered, the worst-ever disaster in the last 50 years. Almost the entire state reeled under its catastrophic impact. About 13,800 people died and around 167,000 suffered injury. The Ahmadiyya Muslim Community sent aid worth 3.5 million rupees and dispatched a medical team to assist the injured and those in need. Additionally, thousands of people were provided with food. (Silsila Ahmadiyya, Vol. 4, p. 906)
27 January 1944: On this day, Hazrat Musleh-e-Maudra arrived back in Qadian from Lahore. The return to Qadian was momentous as in Lahore, he had been informed by Allah through a vision that he was indeed the Musleh-e-Maudra (Promised Son). According to Al Fazl (29 January 1944), on this auspicious and historic occasion, many friends and members of the Jamaat were present at Ahmadiyya Chowk of Qadian to welcome Huzoorra.
27 January 1954: A copy of the Dutch translation of the Holy Quran was presented to Ghulam Muhammad, Governor-General of Pakistan, on this day. This valued gift was from Hazrat Musleh-e-Maudra and was delivered by a special delegation of Jamaat members.
The delegation consisted of Sahibzada Mirza Mubarak Ahmad Sahib, Hazrat Malik Ghulam Faridra, Syed Shah Muhammad Sahib and Maulvi Abdul Maalik Khan Sahib.
It would not be out of place here to mention that when all Muslim sects and political groups were bent on proving Jamaat-e-Ahmadiyya as non-Muslim, the Jamaat had completed translations of the Holy Quran in various languages and was presenting these translations to the President of Indonesia, the Governor-General of Pakistan and other influential personalities, as well as making it accessible to the general public. For further details, see Tarikh-e-Ahmadiyyat, volume 16, page 413.
28 January 1892: The Promised Messiahas published an ishtihar on this day in which he stated that he had deemed it appropriate to hold a jalsa-e-aam (open meeting) to elucidate certain doubts and misunderstandings and to remove those objections that were raised against him that he had claimed to be a law-bearing Prophet, denied miracles and various other baseless allegations. Huzooras mentioned the location of this Jalsa and stated that it would take place at 1:30 pm on 31 January 1892. (Majmua-e-Ishtiharat, Vol. 1, p. 328)
29 January 1999: On this day, during his Friday sermon, Hazrat Khalifatul Masih IVrh launched a global initiative to serve Muslim orphans and widows, particularly in African countries, including Sierra Leone. (Weekly Alfazl Intl., London, 19 March 1999, pp. 5-9)
30 January 1897: Famous Muslim saint Hazrat Khawaja Ghulam Farid wrote letters to the Promised Messiahas expressing his love and devotion. The first of these letters, written in Persian and dated 27 Sha‘ban 1314 AH, was written on this day.
To read more about this correspondence, see: “Letters from Chachran: Khawaja Ghulam Farid’s support of Hazrat Mirza Ghulam Ahmad” at alhakam.org (29 January 2021, pp. 19-20).
30 January 1956: On this day, a delegation of three established scientists from Russia and America arrived in Rabwah for two days. On the next day, Prof Brotof from Lenin Grad, Prof Skateman, and Prof Emparess from the USA visited Talim-ul-Islam College and addressed the faculty members and students at the campus. Later that day, they also enjoyed the blessed company of Hazrat Musleh-e-Maudra. (Daily Al Fazl, Rabwah, 1 February 1956, p. 1)
First and foremost, all praise belongs to Allah the Almighty, who, out of His sheer grace, granted us existence. Moreover, by creating us as human beings, God made us ashraf-ul-makhluqat [the best of all creation]. He blessed us with [guidance through] the teachings of the prophets, enabling us to believe in all the messengers. He crowned our heads with the honour of being part of the Ummah of Muhammad, peace and blessings of Allah be upon him. He further blessed us by allowing us to be born in the blessed era of the Promised Messiahas and to join his Jamaat. In addition, He granted us the privilege [of serving] in the court of Fazl-e-Umar, [Hazrat Khalifatul Masih IIra].
Tabligh of Islam
The propagation of Islam has been the noble responsibility of all prophets, and it remains the foremost duty of our Jamaat. Solely through Allah’s grace and mercy, I devoted my life to the service of Islam by signing a written declaration of waqf before the Promised Messiahas. To fulfil this pledge, I embarked on my journey as the first missionary in the era of the second Khilafat, departing from Qadian Dar-ul-Aman [Abode of Peace] on 20 February 1915 for Mauritius. I reached Colombo in mid-March. By Allah’s grace and mercy, within two months, Ahmadiyya Jamaat Ceylon was established. I then departed from [Colombo] on 6 June 1915, arriving in [Mauritius] on 15 June 1915.
Challenges and divine assistance
I was alone, helpless, and devoid of resources. Yet, Allah provided immense support and stood by me. He granted me the companionship of Nur Muhammad Nur, who was the first of the believers. He will forever hold the honour of being the pioneer among the people of Mauritius who embraced this divine mission. He served the cause of Allah’s Jamaat, and God, in turn, blessed him abundantly. Allah never leaves any sacrifice unrewarded but grants reward far exceeding expectations.
The report of our [Mauritius mission’s] 9th year is as follows:
Jalsa Salana Mauritius
The previous year’s annual gathering (Jalsa Salana) was held on 2 November 1923 at Dar-us-Salam, Rose Hill. On the same day, Dr Hafiz Muhammad Ihsan Siddiqi unexpectedly arrived at Dar-us-Salam. Regrettably, the report for that year was not published, or at least we have not come across a printed version.
General state of the Mauritius Jamaat
By Allah’s grace and mercy, the Ahmadiyya Muslim Community in Mauritius is progressing. Members are growing in their sincerity. Numerically, the jamaat has increased by approximately 50 members this year, both through physical birth and spiritual rebirth. Around 15 individuals from Trianon and another 15 from Triolet entered into the fold of Islam Ahmadiyyat this year. Three men from Grand Baie, along with their families, pledged allegiance, while around 6 individuals joined from Mahebourg. Additionally, one individual embraced Islam Ahmadiyyat from Rose Hill.
Passing
This year, two gentlemen, capable Ahmadis, departed from this world and returned to their Creator, as well as four children who also passed away. The most significant and sorrowful loss was the demise of Maulvi Obaidullah Sahibra, who, as declared by Hazrat Khalifatul Masih II[ra], attained the status of martyrdom due to his passing in the field of preaching. He was buried on 5 December 1923. The brothers in Saint Pierre, particularly the Bhanu family, rendered exceptional services in his care. Specifically, Ilahi Bakhsh Bhanu extended significant assistance. May Allah reward them abundantly.
The deceased is survived by the following family members: a widow, a sister, a daughter, and a son.
On 6 April 1924, his [i.e., Maulvi Obaidullah Sahib’sra] father, Hafiz Ghulam Rasool Sahib[ra], arrived, accompanied by Maulvi Zainul Abideen Sahib (Maulvi Fazil). They were stationed at Saint Pierre, Mauritius, during Ramadan to lead the Tarawih prayers. The Ahmadi friends were highly pleased with their presence, and for three months, the atmosphere in Saint Pierre was vibrant and lively. Men and women from the local community gathered regularly for the Tarawih prayers.
Care for the deceased’s family
After the passing of Maulvi Sahib, his widow fell ill. However, Ilahi Baksh Bhanu’s wife took excellent care of her. By the time Hafiz Sahib[ra] arrived, Allah’s mercy had prevailed, and her health had significantly improved.
During his stay, Hafiz Sahib[ra] delivered lectures at the homes of several Ahmadis and was frequently invited by members [of the Mauritius Jamaat]. He led Friday prayers in various places, including Rose Hill, Phoenix, Bel Air, Trianon, Saint Pierre, and Triolet, on two or three occasions. On one occasion, Hafiz Sahib[ra] decisively countered the aggressive critics in Trou d’Eau Douce during a debate with their Maulvi of Allée, delivering them a significant defeat.
Departure of Hafiz Ghulam Rasool Sahib
Hafiz Sahib[ra] was eager to return, but the local Ahmadis wished him to stay for a longer period. Nevertheless, he departed on 3 July 1924, and reached Sarawak via Colombo. Just as many members of the community had gathered at the Port Louis harbour to welcome him, a large group of Ahmadis went to bid him farewell on the ship. Accompanying him were his daughter-in-law, children, and a young Ahmadi named Abdul Kareem, who travelled to Qadian for educational purposes.
Educational contributions
In Saint Pierre, two girls completed their recitation of the Holy Quran with translation, half of which had been taught by the late Maulvi Sahib, and the remaining by Hafiz Sahib[ra]. He also provided lessons to other children during his time in Saint Pierre.
Miscellaneous preaching efforts
As previously mentioned, Hafiz Muhammad Ihsan Siddiqui Sahib arrived at Dar-us-Islam, Rose Hill, during the annual gathering on 2 November 1923. Following Maulvi Sahib’s passing, he was assigned to lead Friday prayers at Saint Pierre and continued this service until Hafiz Ghulam Rasool Sahib’s[ra] arrival. In addition to this, he teaches Yassarnal Quran and simple Quranic reading to boys in Rose Hill during the mornings, and after Isha prayers, he provides simple Quranic lessons to young Ahmadis and others.
One individual completed the recitation of the Quran under his guidance, while several others have progressed through many parts. Additionally, he teaches Urdu reading and writing. Both he and Qasim Tasadduq Hussain made a promise to me: If I assisted them in completing the reading of the Quran with translation and helped them write down the basics of Arabic grammar (sarf and nahw), they would dedicate themselves to preaching in Madagascar. They were joined in their studies by Mr Noor Diya and Ahmad Hussain Sokya. However, for unknown reasons, the study of grammar remains incomplete, though they have covered the first two sections of the Quran.
A debate with Maulvi Abdul Mannan
Due to Hafiz [Muhammad Ihsan Siddiqui] Sahib’s involvement, a debate arose with Maulvi Abdul Mannan. This incident was noteworthy as both individuals had arrived together on the same ship.
On 24 January 1924, Abdul Mannan issued me a challenge for a debate, which I accepted. The first session was held on 31 January 1924, in Mahebourg, where the terms and conditions of the debate were outlined in writing. Subsequently, the debate shifted to Dar-us-Islam, Rose Hill, beginning on 2 February 1924.
Initially, Abdul Mannan did not wish to debate the topic of Jesus’ death but instead sought to focus on the prophethood of the Promised Messiahas.
Both he and I prepared and presented our respective written statements. The Ahmadi debater, (this humble one), read my statement first, followed by Abdul Mannan, who represented the opponents (ہڑنگے). The debate on the prophethood of the Promised Messiahas continued in subsequent sessions on 9, 16, and 23 February, as well as 1 and 8 March. Written records from both sides are available, and God willing, when these are published, the facts will become evident.
Challenges and divine succour during the debate
The Ahmadi debater worked alone, responsible for referencing books, drafting written responses throughout the week, and then presenting them during the debate. It had been agreed that participants would bring their pre-written arguments to ensure the audience did not have to wait idly during the sessions. Abdul Mannan, however, had five assistants supporting him.
The opposing group attracted audiences of 300 to 500 individuals, while Ahmadi attendees ranged from 50 to 90. Unfortunately, the aggressive critics failed to adhere to the agreed-upon conditions, leading to the debate’s termination.
Opponents’ response and Allah’s support
On 15 March 1924, the opponents held a grand gathering to celebrate their supposed victory. However, Allah granted the true victory to Ahmadiyyat. Following the debate, approximately 15 individuals entered the fold of Islam Ahmadiyyat, with an additional 12 converts from Triolet. At the residence of Boname Omid, Abdul Mannan, along with Munshi Muhammad Khan and others, faced significant humiliation in Trianon, which they will not forget.
Divine retribution for opponents
It is Allah’s decree that those who oppose Ahmadiyyat taste the following:
اِنِّیْ مُھِیْنٌ مَّنْ اَرَادَ اِھَانَتَکَ
[“I shall humiliate him who designs to humiliate you.” Tadhkirah [English], Qadian, 2019, p. 529]
Abdul Mannan had gathered a coalition against us under his banner, yet this coalition has now fractured. During the debate, Abdul Mannan declared the Promised Messiahas a disbeliever and pronounced a verdict of disbelief (kufr) on his Jamaat. However, he himself has since been declared a disbeliever by his peers and fellow Hanafi scholars, resulting in fierce enmity among them.
تَحْسَبُہُمْ جَمِیْعًا وَّقُلُوْبُہُمْ شَتّٰی
[“Thou thinkest them to be united, but their hearts are divided.” (Surah al-Hashr, Ch.59: V.15)]
Those who tried to harm the Promised Messiahas and his Jamaat have been humiliated and disgraced, as Hazrat Ahmadas so eloquently stated:
“Having witnessed the Sign, how long will you go on denying?
Remember, upon the liars another Doomsday is bound to appear!
What is this habit of yours? Why do you withhold true evidence?
O insolent one! One of these days, disgrace is bound to appear!
O ignorant ones! Your tricks can never harm me!
I will emerge safely, even if I am put into fire!
If you yet possess anything of religion, avert what I predict
That honour for me and rebuke for you is bound to appear!
You have indulged in tall talk while concealing the truth,
But remember this: One day regret is bound to appear!
God will disgrace you, whereas I shall be granted honour;
And from this Sign, the planting of firm faith within hearts is bound to appear!
The holy servants of God always prevail over others—
This Sign from God is about to appear for my sake!”
(The Philosophy of Divine Revelation, [Haqiqat-ul-Wahi], UK, 2023, pp. 746-747)
Impact of the debate
In the debate, Allah the Almighty supported us. The objections raised by aggressive critics were effectively countered using references from the Holy Quran, Sahih al-Bukhari, and Mishkat al-Masabih. Following the debate, certain events further validated its positive impact, demonstrating that public opinion was influenced in favour of Islam Ahmadiyyat. The hearts of many recognised the strength of our arguments and acknowledged our superiority in the discourse.
(Translated by Al Hakam from the original Urdu, published in the 13 January 1925 issue of Al Fazl)
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaastated:
I will mention some expeditions today as well. In history, we find mention of an expedition, which is known as the Expedition of Zaid bin Harithah. This expedition took place in Jumada al-Akhirah 6 AH in Hisma, [located in the vicinity of the tribe of] Banu Juzam. Hisma was a town belonging to the Banu Juzam and was an eight-night journey from Medina. Considering the means of transport during that time, this was a rather lengthy journey.
Allamah Ibn Qayyim has stated in Zad al-Ma‘ad that this expedition most certainly took place after the Treaty of Hudaibiyah, i.e., in the seventh year after Hijrah. (Sirat Khatam-un-Nabiyyeen, p. 681; Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 89; Furhang-e-Sirat, Zawar Academy, p. 102)
Hazrat Mirza Bashir Ahmad Sahibra has also referenced various books of history and commented on this. He states:
“With regards to the date of this expedition, there is one ambiguity, the mention of which is necessary. Ibn Sa‘d and in his following, other scholars of Sirat have recorded the date of this expedition to be in Jamadi al-Akhir 6 AH, and have declared this as authentic. However, Allamah Ibn Qayyim has elaborated in Zad al-Ma‘ad that this expedition occurred in 7 AH after the Treaty of Hudaibiyah. Perhaps the basis of Ibn Qayyim’s claim is because the account states that the reason for this expedition was that Dihyahra Kalbi was returning to Medina after meeting with Caesar, and the Banu Juzam looted him en route. It is affirmed that the Holy Prophetsa sent Dihyahra to Caesar with a letter after the Treaty of Hudaibiyah. This is why this incident could not have occurred prior to the Treaty of Hudaibiyah in any case. This evidence is in itself fully clear and apparent, and in light of this, the narration of Ibn Sa‘d is worthy of dismissal.”
He writes: “However, in the opinion of this humble one, there is one explanation which Allamah Ibn Qayyim has not taken notice of, and that is – perhaps Dihyahra journeyed to Syria to meet Caesar more than once. In other words, the first time, that is, prior to the Treaty of Hudaibiyah, he went on his own accord for the purpose of trade and also met Caesar. The second time, after the Treaty of Hudaibiyah, he journeyed there with the letter of the Holy Prophetsa, and the Holy Prophetsa sent him as an ambassador, selecting him on the basis that he had already met Caesar. This explanation is also supported by the fact that Ibn Ishaq has written that during the first journey, Dihyahra was in the possession of trade goods, but in the journey after the Treaty of Hudaibiyah, there seems to have been no apparent relation with trade goods. It is also possible that this journey of Dihyahra was merely for the purpose of trade and the narrator of Ibn Sa‘d mixed up the second journey with the first and combined the mention of the meeting with Caesar and his gifts to this narration by conjecture. Allah knows best.” (Sirat Khatam-un-Nabiyyeen, p. 682)
Further details with regard to the incidents and events relating to this expedition are as follows. Ibn Ishaq has stated that Rufa’ah bin Zaid Juzami brought the letter of the Holy Prophetsa to his people. The Holy Prophetsa had sent them an invitation to Islam and they accepted it. At the same time, Dihyahra bin Khalifah Kalbi was returning from Caesar, the Roman Emperor. The Holy Prophetsa had sent him to the Caesar of Rome. Caesar gave him gifts and put a garment around him.
On the way, he encountered Hunaid bin Aus and his son, Aus bin Hunaid. According to Ibn Sa’d, he encountered Hunaid bin ‘Arid and his son, ‘Arid bin Hunaid Sulai’i. The Sulai’ tribe is a branch of the tribe of Juzam. They attacked him and stole everything from Hazrat Dihyahra and left nothing with him but an old garment. News of this reached Banu Dubaib, which was the tribe of Rifa’ah bin Zaid. This tribe had already accepted Islam and the people of this tribe set out towards Hunaid and his son. They fought them and retrieved the belongings of Hazrat Dihyahra.
Hazrat Dihyahra went to the Holy Prophetsa and informed him of what occurred with him and sought permission from the Holy Prophetsa to take revenge on Hunaid and his son. The Holy Prophetsa sent Hazrat Zaid bin Harithah with 500 men and he also sent Hazrat Dihyahra back with this envoy. Hazrat Zaid would travel by night and hide by day. He was also accompanied by a guide from the tribe of Banu ‘Uzra. On the other side, some tribes of the Banu Juzam had come together as well. This included the tribe of Sara, belonging to Ghatafan, the tribe of Wa’il, some belonging to the tribe of Salaman and Sa’d bin Huzaim.
When Rifa’ah bin Zaid brought the letter of the Holy Prophetsa to his people, they were in Harrat al-Rajla. Harrat al-Rajla is a dark, pebbled area in Juzam and Rifa’ah was in Qura Rabbah. With regards to Qura Rabbah, it is recorded that it was an area in the vicinity of the Banu Juzam. Rifa’ah was completely unaware of this incident. At dawn, the guide from Banu ‘Uzra swiftly brought Hazrat Zaid bin Haritha and his comrades to the lodging of Hunaid, his son and their fellows. The Companions attacked them and killed them. There was a lot of bloodshed and Hunaid and his son were killed. Their livestock, camels and women were seized. There were 1,000 camels and 5,000 goats and 100 captives were taken from the women and children. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 88; Furhang-e-Sirat, Zawar Academy, pp. 101 and 243)
There is mention of the Banu Dubaib branch of the Juzam tribe coming to Medina after this attack. Zaid had not yet reached Medina when news of his mission reached the people of the Banu Dubaib branch of the Juzam tribe. They therefore came with their chieftain, Rifa’ah bin Zaid, before the Holy Prophetsa and said, “O Messengersa of Allah, we have accepted Islam and the safeguarding of the rest of our people has already been agreed upon in writing. Security has been agreed even for those who have not accepted Islam. However, the army you sent attacked and killed some of them, captured others and took some spoils of war. We have already accepted Islam and security has been decreed for them in writing. Why, then, has our tribe been caught in this attack? Why have we been attacked?” The Holy Prophetsa replied, “Yes, it is correct.” (He did not give any reasoning.) He stated, “You speak the truth, but Zaid was unaware of this.” He then expressed his remorse several times over the killing of the people on this occasion.
Upon this, a companion of Rifa’ah named Abu Zaid said, “O Messengersa of Allah, we do not have any demand in relation to those who were killed. This was due to a misunderstanding. As for those who survived and the spoils which Zaid took from our tribe, that should all be returned to us.” The Holy Prophetsa responded, “Yes, this is absolutely right.” As for the thousands of sheep, camels, possessions and 100 captives, etc., the Holy Prophetsa sent Hazrat Alira towards Zaid, and granted them his sword as a symbol, telling Zaid to release the captives and possessions of this tribe that were taken. As soon as Zaid received these instructions, he immediately released all the captives and returned the spoils. (Sirat Khatam-un-Nabiyyeen, pp. 681-682)
There was a vast amount of wealth.
The allegation is raised that the [Muslims] attacked in order to gain the spoils of war. But this is such an example from which we see the lofty standard Islam desires to establish. Today, Muslims continue to kill other Muslims out of enmity, and in this case such benevolent treatment was extended to those with whom they had simply forged a covenant.
Then there is mention of another expedition of Zaid bin Harithah. This expedition took place in Wadi al-Qura in Rajab 6 AH. (Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 133)
This took place approximately one month after the expedition of Hisma, when the Holy Prophetsa sent Zaid bin Harithah towards Wadi al-Qura.
It is recorded in relation to Wadi al-Qura that it is situated approximately 350 km north of Medina towards Syria. In one narration, it is mentioned that the tribes of Mazhij and Quda were gathered there. It is also stated that some of the Mudar tribesmen gathered there, but it did not reach the point of battle. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 93)
Ibn Hisham, however, has said that the Companions faced the Fuzarah tribe at Wadi al-Qura and several Companions were martyred. Zaid was also severely wounded, but Allah Almighty saved him. In The Life & Character of the Seal of Prophetssa, Hazrat Mirza Bashir Ahmad Sahibra has written that this skirmish did in fact take place.
Then there is mention of the expedition of Abdur Rahman bin Auf. This expedition took place in Sha’ban 6 AH towards Dumat al-Jandal. Dumat al-Jandal is the closest settlement to the border of Syria, approximately 450 km north of Medina. (Dairah Ma’aarif, Sirat Muhammadsa Rasool-ul-Allah, Vol. 7, p. 249)
Ibn Ishaq and Muhammad bin Umar have stated on account of Hazrat Abdullah bin Umar bin Khattabra that the Messengersa of Allah called Hazrat Abdur Rahman bin Auf and stated, “Make preparations as I will send you on an expedition either today or tomorrow, God-willing.” (Subul Al-Huda Wa Al-Rishad, Vol. 6, p. 93, Dar Al-Kotob Al-Ilmiyah, Beirut)
Hazrat Mirza Bashir Ahmad Sahibra writes the details of this as follows:
“With relevance to the preparation and departure of this expedition, Ibn Ishaq has recorded the interesting narration of ‘Abdullah bin ‘Umarra, that on one occasion when we were sitting in the company of the Holy Prophetsa and Ḥazrat Abu Bakrra, ‘Umarra, Uthmanra, ‘Alira, and ‘Abdur-Rahman bin ‘Aufra were also present, and a young Ansari presented himself before the Holy Prophetsa and enquired, ‘O Messengersa of Allah! Who is most superior among the believers?’ The Holy Prophetsa responded, ‘He who is most superior in his character.’ (The sign of the best believer is that his morals are the highest. Other general discussions would take place. Even though this was mentioned in relation to the expeditions, various pieces of advice would be given during this time, which are of utmost importance to us.) The Holy Prophetsa responded, ‘He who is most superior in his character.’ Then he asked, ‘Then, O Messengersa of Allah! Who is the most righteous?’ The Holy Prophetsa responded, ‘He who remembers death much and prepares for it in advance.’ (What is the preparation? To have fear of Allah Almighty as to whether one has fulfilled His right and acted upon His commands. This is the true preparation for death.)
“Upon this, the Ansari Companion became silent and the Holy Prophetsa looked towards us and said:
“‘O Ye Party of the Muhajirun! (He then imparted advice.) There are five evils, for which I seek Allah’s protection that they never take root in my Ummah, because any nation wherein they develop, is destroyed by them.
“Firstly, indecency and fornication do not spread in any nation to the extent that they begin to carry it out in public, and as a result, such diseases and epidemics do not begin to manifest themselves as in the people before them. (We witness that this has become commonplace in today’s world. The Holy Prophetsa sought protection from this, so the Muslims should pay special heed to it.)
“Secondly, the evil of dishonesty in weight and measure has never taken root in any nation, and as a result, the affliction of famine, hardship, adversity, and tyrannous and unjust rule was not sent down upon them. (One should also pay much attention to this, as a great deal of dishonesty has developed amongst the Muslims. If only they would understand this. Ahmadis must especially pay heed to this.)
“Thirdly, no nation has ever exhibited indolence and negligence in the offering of Zakat and charity and, as a result, suffered a shortage of rain, to the extent that if God did not care for the animals and cattle among His creation, that rainfall would be permanently withheld from such a nation. (This is also a sign of Allah Almighty’s punishment, from which we should seek protection. The Holy Prophetsa said to seek protection from this as he too seeks it.)
“Fourthly, no nation has ever broken the covenant of God and His Messenger, and as a result, another nation from among their enemies was not made to rule over them, who began to usurp their rights. (This is also the state of the Muslims nowadays. It is evident that they are those who break their oaths. May Allah Almighty have mercy and enable them to understand.)
“Fifthly, never have the scholars and leaders of any nation issued religious verdicts in an attempt to deform the Shari‘ah for their objectives and as a result, a series of internal violence and conflicts were not spurred.’ (Sectarianism has become commonplace amongst Muslims nowadays. Whatever the Holy Prophetsa sought protection from, they are the very things we witness in the Muslims today. May Allah Almighty have mercy.)
“This golden address of the Holy Prophetsa is an excellent insight into the causes underlying the rise and decline of nations. Moreover, if the Muslims so desire, this can serve as an excellent lesson even in current times.” (Sirat Khatam-un-Nabiyyeen, pp. 713-714)
If only the Muslims would pay attention to this.
Regarding the conditions and events of the various expeditions, Hazrat ‘Abdullah bin ‘Umarra narrates that the Holy Prophetsa commanded Hazrat ‘Abdur Rahman bin ‘Aufra to depart towards Dumat al-Jandal at night. The army encamped at Jurf, and was comprised of 700 men.
It is written regarding Jurf that it was a place situated three miles north of Medina. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 94; Furhang-e-Sirat, Zawar Academy, p. 114)
Regarding this expedition, Hazrat Mirza Bashir Ahmad Sahibra states:
“Now, the sphere of Islamic influence was beginning to widen very rapidly, and the propagation of Islam was beginning to reach far-off regions as well. However, along with this, opposition was also increasing in these distant regions. Those who were inclined to Islam were forced to confront persecution from their tribesmen, and in fear of this persecution, many weak-natured people remained deterred from their expression of Islam. Therefore, among the motives for war expeditions, an additional motive was added, that armies be sent towards such tribes wherein various people were inclined to Islam in their hearts, but remained deterred from accepting Islam due to fear of persecution. In other words, the purpose behind dispatching these armies was the establishment of religious freedom which was greatly emphasised by Islam.
“Under this primary objective, the Holy Prophetsa dispatched an army under the command of ‘Abdur-Rahman bin ‘Aufra, who was sent to the far-off region of Dumat al-Jandal in the month of Sha‘ban 6 AH. Readers may recall that the Holy Prophetsa also travelled to this very place in 4 AH for the establishment of peace himself. In this manner, the stated region had already entered into the circle of Islam’s influence two years previously and the residents of this place were not unaware of Islamic teachings. Rather, conceivably, a group of them were inclined to Islam but did not have the courage due to the opposition of their chieftains and tribesmen. In the sixth year of Hijrah, the Holy Prophetsa dispatched a large army composed of eminent Companions, towards Dumat al-Jandal, under the command of ‘Abdur-Rahman bin ‘Aufra.”
“After this, the Holy Prophetsa addressed his intimate Companion ‘Abdur-Rahman bin ‘Aufra and said, “Ibn ‘Auf! Be prepared, for I desire to send you on a siryah [expedition] as a commander.” Therefore, the next day, ‘Abdur-Rahman bin ‘Aufra presented himself before the Holy Prophetsa, and the Holy Prophetsa tied the turban of ‘Abdur-Rahman bin ‘Aufra upon his head by his own hands and ordered Bilalra to entrust a flag to him. Then, the Holy Prophetsa appointed an army of Companions under the command of Hazrat ‘Abdur-Rahman bin ‘Aufra and said to them:
“O Ibn ‘Auf, take this flag, and all of you set out for Jihad in the way of Allah; And fight with the infidels, but look hither, do not act dishonestly, do not break oaths, do not mutilate the dead of the enemy, nor kill any children. This is the commandment of God and the Sunnat [practice] of His Prophet.”
In this narration, perhaps the narrator has erroneously omitted the mention of women. Otherwise, at another place, it is expounded that when the Holy Prophetsa dispatched an army (i.e. send them somewhere), he would also emphasise not to kill women, the elderly and such people whose lives were dedicated to the service of religion.
After this, the Holy Prophetsa instructed Hazrat ‘Abdur-Rahman bin ‘Aufra to leave for Dumat al-Jandal and attempt to resolve the matter peacefully. For if the people restrained their hands from war and confrontation, then that would be the best-case scenario. Furthermore, the Holy Prophetsa instructed ‘Abdur-Rahman bin ‘Aufra that in this case, it would be appropriate for him to marry the daughter of the chieftain of the people (if they accept this proposal).
After this, the Holy Prophetsa bid farewell to this Siryah [expedition] and ‘Abdur Rahman bin ‘Aufra set off with 700 Companions to Dumat al-Jandal, which is situated to the north of Arabia and to the north-east of Tabuk near the border of Syria. When this Islamic army reached Dumah, it initially seemed as if the people of Dumah were ready for war and threatened the Muslims by the sword. However, gradually, upon the mediation of ‘Abdur-Rahman bin ‘Aufra, they abstained from this intention. After a few days, due to the preaching of ‘Abdur-Rahman bin ‘Aufra their chieftain, Asbagh bin ‘Umar Kalbi, who was a Christian, pure-heartedly accepted Islam. Furthermore, along with him, many people of his tribe, who perhaps had already been inclined to Islam in their hearts, became Muslim and those people who wished to remain within their faith also accepted subservience to the Islamic government with complete satisfaction of heart.”
They didn’t force anyone to accept [Islam]. Many people did not accept it. But they pledged allegiance to the government.
“In this manner, this expedition came to its conclusion with great success and excellence. As per the instruction of the Holy Prophetsa, ‘Abdur-Rahman bin ‘Aufra married Tamadur, the daughter of the chieftain of Dumat al-Jandal and returned to Medina. Moreover, by the grace of God and the blessings of the prayer of the Holy Prophetsa, a son was born to ‘Abdur-Rahman bin ‘Aufra from Tamadur. He turned out to be among the distinct devotees of Islam and attained such a rank in knowledge and wisdom that he was to be looked upon as the most illustrious of scholars in his time. His name was Abu Salamah Zuhri.” (Sirat Khatam-un-Nabiyyeen, pp. 713-716)
Ibn Sa’d writes regarding Abu Salamah Zuhri:
كَانَ ثِقَةً فَقِيهًا كَثِيرَ الْحَدِيثِ
That is, Abu Salamah is a reliable jurist and one who abundantly relates ahadith. When Sa’id bin Aas Ibn Umayyah was first made governor by Mu’awiyah Ibn Abi Sufyan, he made Abu Salamah the official judge of Medina. Abu Salamah was 72 years old and he passed away in 94 AH. (Al-Tabaqat Al-Kubra, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 118-120)
Following this, the mention of the expedition of Hazrat Ali Ibn Abi Talib towards Fadak is found in the historical records. This expedition took place in Sha’ban, 6 AH. The Holy Prophetsa sent Hazrat Alira with a group of one hundred men to Fadak, targeting the tribe of Banu Sa’d bin Bakr. It is recorded that Fadak was a settlement near Khaibar, located at a six-day journey from Medina. In 7 AH, during the campaign of Khaibar, this region was conquered without warfare. Today, it is a major town abundant in date palms and agricultural activity, and it is now referred to as Al-Ha’it.
The Holy Prophetsa received the information that the enemies had gathered a force and were intending to assist the Jews of Khaibar. Hazrat Alira travelled by night and concealed himself during the day. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 97; Furhang-e-Sirat, Zawar Academy, p. 298; Mu’jam Al-Ma’alam Al-Jagrafiya Fi Al-Sirah Al-Nabawaiyyah, Dar Makkah Li Al-Nashr Wa Al-Tauze’, 1982, p. 235)
The details of this are recorded in The Life & Character of the Seal of Prophetssa as follows:
“The devastation which had befallen the Jewish people in Medina on account of their treachery and mischief-making, was like a rankling thorn in the heart of the Jews of Arabia. Furthermore, after the Battle of Banu Quraizah, which ruined the Jews of Medina, the village of Khaibar, which was the largest centre for the Jews of Hijaz, became a headquarters for secret conspiracies against Islam. Moreover, the Jews of this place, who had habitually proven to be very revengeful, jealous and cruel, were committed to their endeavours of expunging Islam and annihilating the Muslims.
“In Sha‘ban 6 AH, the Holy Prophetsa received intelligence that secret talks were mutually underway between the Banu Sa‘d bin Bakr tribe and the Jews of Khaibar and that the Banu Sa‘d were mustering their forces with the assistance of the people of Khaibar.
“Upon receiving this news, the Holy Prophetsa dispatched an army of Companions under the command of Hazrat Alira, who hiding at day and travelling by night, reached near Fadak, close to where these people were gathering. The Muslims found a Bedouin man who was a spy of the Banu Sa‘d. Hazrat Alira imprisoned him and enquired of him as to the situation of the Banu Sa‘d and the people of Khaibar. At first, he expressed a complete lack of knowledge and of having no relations whatsoever. However, eventually, he told everything after attaining a promise of forgiveness. Then, the Muslim people made him their guide and moved towards the place where the Banu Sa‘d were gathering, whereafter they launched a sudden attack. Due to this sudden attack, the Banu Sa‘d were confounded and fled from the field of Battle. Hazrat Alira took the wealth of spoils and returned to Medina and in this manner, this threat was temporarily deferred.” (Sirat Khatam-un-Nabiyyeen, p. 716)
Next, the expedition of Hazrat Abu Bakr towards Banu Fazarah is mentioned. This expedition also took place in 6 AH. The Banu Fazarah tribe resided in Wadi al-Qura, located in Najd, approximately 350 kilometres north of Medina toward Syria. (Furhang-e-Sirat, Zawar Academy, p. 300; Mu’jam Al-Ma’alam Al-Jagrafiya Fi Al-Sirah Al-Nabawaiyyah, Dar Makkah Li Al-Nashr Wa Al-Tauze’, 1982, p. 250)
It is written in Al-Tabaqat Al-Kubra and Sirat Ibn Hisham that this expedition was initially commanded by Hazrat Zaid bin Harithah. (Al-Tabaqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 68; Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 875)
However, Sahih Muslim and Sunan Abi Dawood clarify that the Holy Prophetsa appointed Hazrat Abu Bakrra as the commander of this expedition.
According to a narration in Sahih Muslim, Ayas bin Salamah quotes his father, Hazrat Salamah bin Akwa’ra, who said, “We fought against the Fazarah tribe, and Hazrat Abu Bakrra was our leader. The Holy Prophetsa had appointed him to lead us. When we were within an hour’s journey from the well that served as their water source, Hazrat Abu Bakrra ordered us to camp nearby during the last part of the night. He instructed us to camp an hour away from the water well. When we reached the water source, Hazrat Abu Bakrra launched an attack from all sides, killing those who resisted and capturing prisoners. I saw a group of people, including women and children, running towards the mountains, and I feared they might escape.” (This is being stated by the Companion who was present there. He said, I feared they might flee and disappear after climbing the mountain.)
Hazrat Salamahra continued, “I fired arrows to block their path to the mountains, frightening them into staying back, and then I guided their return. Among the captives was a woman from Banu Fazarah wearing an old leather garment, along with her young daughter, who was very beautiful. I took them to Hazrat Abu Bakrra, who later gifted me the daughter. When we returned to Medina, the Holy Prophetsa took the girl (who Hazrat Abu Bakrra had gifted to him) and sent her to the Meccans to negotiate the release of several Muslim captives who were imprisoned in Mecca.”
This account is narrated in Sahih Muslim. (Sahih Muslim, Kitab al-Jihad, Hadith 4573)
During this expedition, the Muslims’ battle slogan was “Amit! Amit!” Hazrat Salamah ibn Akwa’ra stated that he personally killed seven men that day; in another narration, he mentioned killing nine. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 92)
The rest of the accounts, insha-Allah, will be mentioned in the future.
At this time, I would like to make mention of some deceased members. The first mention is of respected Tayyab Ali Sahib Bangali, who was a dervish of Qadian. He passed away on 11 December at the age of 98.
اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن
[Surely, to Allah we belong and to Him shall we return.]
He was born in Bangladesh. He formally filled his bai‘at form in 1942 in Dhaka and was able to enter the fold of Ahmadiyyat. He attended the Jalsa Salana Qadian for the first time in 1945 and had the honour of meeting Hazrat Musleh-e-Maudra. He developed so much love for Qadian in his heart that he did not return to his homeland. He remained in Qadian and studied for two years in the special class for rural missionaries. During this time in 1947, the partition took place and he requested to remain in Qadian, which was approved. During his time as a dervish, he was able to perform security duties at various places. He had the opportunity of serving in different offices of Sadr Anjuman Ahmadiyya in various capacities. In 1955/56 the Jamaat’s financial situation was fragile, and Sadr Anjuman Ahmadiyya Qadian announced that any dervish who could take up some work to generate an income for themselves should look for some source of income as the Jamaat would not be able to give an allowance or tend to their financial needs. In light of this guidance, he opened a tea shop in the market side of Darul Masih. He would often offer free tea to guests and the poor.
He was married to a woman from Kerala, Amina Sahiba. She already had a daughter whom he raised. Some time ago he developed a severe ailment of the knees that made it difficult for him to walk. Doctors suggested that he have an operation; however, he did not accept this, and instead, he prayed fervently and profusely. He said that one night he saw the Promised Messiahas in a dream who gave him some herbs to eat from the Bahishti Maqbarah. Afterwards, he said that his ailment of the knees slowly went away and as he had wished, he regularly started going to the Aqsa Mosque and the Mubarak Mosque for prayers. He had a profound connection of love with Khilafat. He had a keen interest in sports and so the youth had a special relationship with him. He would support them in the sports fields, and in this way, he would also be tending to the moral training of the youth.
In accordance with the guidance of Hazrat Musleh-e-Maudra, 313 dervishes remained in Qadian. He was the last one of those dervishes to pass away. Now there are no remaining dervishes in Qadian, and this Jalsa Qadian – which has started today – is the first to be held without any dervishes present. Now, it is the duty of the new generation living in Qadian to maintain the traditions of the sacrifices made by their elders whilst living in Qadian with loyalty and dignity. May Allah the Almighty enable them to do so.
The next mention is of Mirza Muhammad Din Naz Sahib, Sadr Sadr Anjuman Ahmadiyya Rabwah, Pakistan. He was the son of Mirza Ahmad Din Sahib. He recently passed away.
اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن
[Surely, to Allah we belong and to Him shall we return.]
By the grace of Allah the Almighty, he was part of the Wasiyyat scheme. Ahmadiyyat was established in his family through his father, who became an Ahmadi in 1942 through the preaching of an Ahmadi account keeper, Hashmatullah Sahib Patwari. Muhammad Din Sahib was married to Syeda Nusrat Jahan Sahiba, daughter of Syed Abdul Hadi Sahib. They had one son who passed away in his youth. He then raised one of his nephews and one of his nieces and kept them as his children. His nephew is also ill, pray that Allah the Almighty cures him.
He enrolled in Jamia Ahmadiyya in 1965. He did his BA and also worked elsewhere after which he enrolled in Jamia. He then passed from Jamia in 1971, after which his first appointment was in the field in Pakistan, after which he was appointed as a teacher in Jamia, where he taught Arabic grammar. He also taught literature, jurisprudence, history and Tasawwuf. He also served as Vice Principal of Jamia. He served in Jamia for 37 years. He was then appointed as Additional Nazir Islah-o-Irshad Ta’limul Quran and Waqf-e-Arzi. Then, in 2018, I appointed him as Sadr Sadr Anjuman Ahmadiyya, and he served in this capacity until his last breath. He also served in various capacities at Khuddamul Ahmadiyya Markaziyya and Ansarullah. He was also the President of Saff-e-Daum in Ansarullah. He was also the editor of the monthly Khalid magazine and the monthly Ansarullah magazine. In 1994, for a little over a month – a month and a quarter – he had the honour of being a prisoner in the way of God. He served as a member of the Qaza board in Darul Qaza. He was a member of Majlis Ifta and was a member of the Tadween Fiqh committee. He was the secretary of Buyutul Hamd as well as the president of the Arabic Board. He was very proficient in Arabic. His wife says that she can attest that the essence of his entire life was “love for all, hatred for none.”
One of his nephews says that Mirza Naz Sahib told him that when he was 10 or 12 years old, he started offering tahajjud [pre-dawn voluntary prayers], and till now, with the exception of being ill, he consistently offered tahajjud. Similarly, from the age of 10 or 11, he offered prayers in congregation at the mosque except if the doctors told him not to or if he was ill. In fact, another one of his relatives said that he once spent the night with him; it was during the winter, so the nights were long, and he observed him getting up at night and continuously offering tahajjud for four hours, and he would say that one should offer extended Tahajjud during the winter nights. He says that Mirza Sahib was his maternal uncle and that he told him that he started offering two units of voluntary prayer [daily] during the time of Hazrat Khalifatul Masih IIIrh and he continued doing so ever since.
He used to come here for the Jalsa [UK] and he would express great sincerity and loyalty whenever he would meet me here. I always observed his eyes to be filled with love and affection and I knew him to have an excellent standard of obedience. If ever someone invited him while he was here, he would place the condition that he had to offer the prayers in congregation behind the Khalifah of the time. If he could be brought back before that time, then he would go with them; otherwise, he wouldn’t. His brother Mushtaq Baig Sahib lives here [in the UK] and says, “My brother devoted his life [for the service of Islam Ahmadiyyat] upon the desire of our father, and he fulfilled this duty until his last breath. He completed his BA studies because he wished to dedicate his life after obtaining a higher education. After graduating from Jamia, a university in Egypt offered him a high-ranking position and expressed that he would be paid well. However, he refused the offer, saying that he had dedicated his life for the sake of Allah.” This was at a time when a missionary’s allowance was 40 rupees, and it would be difficult to get by.
Mubashir Ayyaz Sahib, the Principal of Jamia Ahmadiyya Rabwah, writes about an incident illustrating the sense of responsibility with which he performed his duties. He says, “I remember that we were in the second or third year, and Naz Sahib used to teach us Arabic. At that time, one of his sisters was ill, possibly with blood cancer, and the doctors had given up hope. She was staying in the Jamia compound with him. One day, she required a blood transfusion, and after [the drip] was attached, he came to teach our class. Despite her serious condition at the time, he did not miss the class. He was teaching the class when a relative came and stood outside the classroom and called him. Naz Sahib went and listened to what the relative had to say and then returned to continue teaching us. I recall that during the class, there was a particular Arabic poem with some sorrowful verses. As Naz Sahib read those verses, his voice choked, and tears filled his eyes. At that moment, we were quite surprised because Naz Sahib was a very courageous man, so why did he become so emotional? Nevertheless, he conducted the entire period with great dignity and, after the class ended, quickly left and headed straight home. Later, we found out that the relative who had come to speak to him outside the classroom had come to inform him of his sister’s critical condition. Despite this news, Naz Sahib prioritised his duty and completed the class before going home. Perhaps soon after, his sister passed away.”
He was a man of great qualities, and did true justice to his pledge of dedicating his life [waqf]. He had an immense love and loyalty towards the institution of Khilafat. May Allah have mercy on him, grant him His forgiveness and elevate his ranks.
The next mention is of respected Akmurat Khakiev Sahib, the National President of the Ahmadiyya Jamaat in Turkmenistan, who recently passed away.
اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن
[Surely, to Allah we belong and to Him shall we return.]
He came into contact with the Jamaat through Dr Abdul Aleem Sahib and Rawil Bukhariev Sahib. It was through their joint efforts that he did the Bai’at. Through their Tabligh efforts, he had accepted Ahmadiyyat in his heart but had not formally taken the bai‘at. In 2010, he participated in the Jalsa Salana for the first time and also met me. Afterwards, he took part in the International Bai’at Ceremony and was delighted that he was doing the bai‘at at the hands of the Khalifa of the time.
The person narrating this account relates that when the words of bai‘at were being recited, the expression on Akmurat Khakiev Sahib’s face changed due to his sincerity, loyalty, and strong faith. His face transformed in such a way that he could hardly believe this was the same person who had been jovially speaking with them just a short while earlier.
A few years ago, he began working on the translation of the Holy Quran into the Turkmen language, which he completed last year. After attending the Jalsa Salana in the UK the previous year, he took permission from me to stay longer [in the UK], and after being given permission from me, he remained here. During his stay, he made a special effort to be punctual in offering prayers. In addition, with the help of the Central Russian Desk, he also worked on publishing the translation of the Quran.
Akmurat Sahib was not only the first Ahmadi from Turkmenistan, but he also had the honour of serving as the National President of the Ahmadiyya Jamaat in Turkmenistan until his passing. In one of his interviews, he mentioned, “I was born a Muslim, but I was only a Muslim by name. It was the era of the Soviet Union, and I was also a supporter of communism. However, certain Islamic values were preserved within us. I studied mathematics, but fundamentally, I was always searching for God. Which God? Allah or another? That is a separate question, but I was searching for God.” He further mentioned that he knew some verses of the Quran in Arabic.
After the demise of his father, he had a dream in which a venerable figure appeared, dressed in extremely white clothing, so white that he could not describe it. The venerable individual gestured with one hand, inviting him to come closer without saying a word. He simply invited him to come towards him. He mentioned that this occurred in 2001. Afterwards, through the preaching of Rawil Sahib and Dr Aleem Sahib, he learned about the advent of the Promised Messiahas and was shown a picture of him. Upon seeing the picture, he realised this in fact was the same individual from his dream who was inviting him towards him and this is what led him to accept Ahmadiyyat. And just as I mentioned earlier, he then formally took the bai‘at in 2010.
He expressed, “The emotions that stir within me are beyond words. The light that Ahmadiyyat has brought to me is something my heart feels far more deeply than the words I can now express.” He was a person of great sincerity and loyalty, and he would say that he absorbed every sermon and speech deeply into his heart and soul. He said that he would listen to them so attentively that he could memorise them, and he said, “I believe that the survival of the world and the provision of equal rights in the world are tied to the Ahmadiyya Jamaat.”
His decision to remain in the UK for the Jalsa in the previous year was not an easy one. He mentioned that there was a wedding at his home in Turkmenistan, with all the relatives present, and as the head of the family, he felt he should be there. However, he considered the work of translating the Quran into Turkmen as more important at that time. His highest priority was to serve the Holy Quran. May Allah have mercy on him, grant him His forgiveness, and elevate his ranks. May Allah the Almighty also grant his children the ability to accept Ahmadiyyat and act upon it, if they have not already done so.
After the prayers, I will offer the funeral prayer in absentia.
(Official Urdu transcript published in the Daily Al Fazl International, 10 January 2025, pp. 2-7. Translated by The Review of Religions.)
After a historic win during the 2024 election cycle, Donald Trump and J.D. Vance have officially been sworn in as the President and Vice President of the United States, respectively. The presidential inauguration was held on 20 January, coinciding with the federal holiday of Dr Martin Luther King Jr Day, which commemorates the nation’s civil rights leaders.
President Trump’s speech announced several executive orders he will immediately put into place, and committed to many within a day of the inauguration. The executive orders mainly revolved around immigration, national security, and the economy. Many of these executive orders follow up on Trump’s promises during his presidential campaign. (“Tracking Trump’s executive orders: What he’s signed so far”, www.axios.com)
Much debate has arisen among legal experts and citizens alike as to whether these executive orders will achieve Trump’s goals throughout his presidency. Trump himself proclaimed that these executive orders will reinvigorate the United State’s role as a world superpower, stating that “the Golden Age of America begins right now.” (“Trump Proclaims ‘The Golden Age of America Begins Right Now’”, www.wsj.com, 20 January 2025)
As his second term begins, here are some of the key issues and solutions Trump announced during his inauguration speech and first day in office.
Immigration and the US-Mexico border
When it came to addressing immigration, much of Trump’s rhetoric took a militaristic tone, declaring a national emergency at the US-Mexico border. Deporting millions of “criminal aliens” has always been one of the hallmarks of Trump’s politics and the new presidential term will be no different.
Following the inauguration, the Immigration and Customs Enforcement (ICE) is now no longer restricted from raiding places of worship, schools, and hospitals where undocumented immigrants may be located. The “Remain in Mexico” policy from Trump’s previous term was reinstated where asylum seekers cannot enter the US until they are scheduled to appear before US immigration judges.
Furthermore, troops are to be sent to the border to, as Trump puts it, “repel the disastrous invasion of [the] country.” To be clear, Trump’s border policy is not a far cry from Biden’s, but it is nevertheless intent on making ICE a more powerful agency. (“How Trump’s plans for mass deportations and ICE raids are playing out”, www.nbcnews.com, 21 January 2025)
While Trump said during his inauguration speech that he would end wars and prevent new ones, much concern grew as he also spoke of designating the Mexican cartels as a foreign terrorist organisation. While this executive order is not declaring war, many have been concerned that the United States is effectively setting a precedent for authorising the use of military force in a sovereign nation.
Moreover, designating an enemy group as a terrorist organisation has historically been reserved for those following a political ideology. The Mexican cartels sharply contrast with such enemies in that the cartels are solely driven by profit. (“Trump’s bid to label Mexican cartels ‘foreign terrorists’ poses risks to companies, migrants”, www.reuters.com, 21 January 2025)
Expanding the US territory and economy
The President’s concerns over the region were not limited to Mexico’s land territories, but also the Gulf of Mexico and Panama Canal. For the former, the President has signed an executive order to rename the Gulf of Mexico to the Gulf of America. The same executive order renamed Mount Denali in Alaska back to its previous legal name of Mount McKinley. (“Trump renames Gulf of Mexico to Gulf of America. But is it really that easy?”, www.usatoday.com, 21 January 2025)
Both name changes are symbolic in nature of restorative justice and American expansionism. The same rings true for the President’s plans for the Panama Canal. Trump plans to “take back” the Panama Canal which, unlike Trump’s order regarding Mexican Cartels, has directly involved the threat of military force. (“Trump’s ambition to retake the Panama Canal could have a heavy cost”, www.cnn.com, 21 January 2025)
On multiple occasions, Trump has also expressed his desire to take control of Greenland in the interests of “international security” and although Greenland and Denmark have both rejected the idea, Trump does not seem to be deterred. (“Trump repeat of need to take control of Greenland raises concerns, stirs debate”, www.voanews.com, 21 January 2025)
Moreover, Trump’s inaugural speech called upon the ideal of Manifest Destiny to expand the US territorial reach onto Mars. Manifest Destiny itself is widely debated in the United States’s history as it follows the notion that Americans were destined to expand westward into decolonised lands in the name of civilisation, all at the expense of indigenous peoples living there.
Additionally, Trump announced the establishment of new government agencies such as the Department of Government Efficiency (DOGE) and the External Revenue Service (ERS). The goals of DOGE and ERS respectively are to curb inflation by reducing government spending and collecting tariffs from foreign nations.
The latter is particularly striking since tariffs are paid by American consumers. Trump announced a 25% tariff rate for Canada and Mexico which will be imposed from 1 February. Like many other policies, this was considered an active threat to the US’s neighbours. Trump also announced plans for a 60% tariff rate on China and a 20% rate on the rest of the world. Many economists warn of a possible trade war and worse inflation rates should Trump’s tariffs backfire. (“Trump threatens 25% tariffs on Mexico and Canada on Feb. 1, punting Day 1 pledge”, www.cnn.com, 21 January 2025)
How should American Muslims react?
For many Americans, Trump’s re-election will undoubtedly be a quintessential change to day-to-day life. While his executive orders have received mixed reactions, many are hopeful that the President will improve peace and security.
No matter the case, the Holy Quran guides us to look past relying on world leaders. The Holy Quran states, “And put thy trust in Allah, and Allah is sufficient as a Guardian.” (Surah al-Ahzab, Ch.33: V.4)
No worldly leader alone can ever hope to safeguard anyone’s interest save by the grace of Allah Almighty. Muslim Americans must pray for our leaders to uphold their duties with justice.
Similarly, we must pray for the peace and security of our fellow Americans and the wider world. We must do our job in taking part in the political process and do our most to keep our leaders accountable. We cannot act out of bias or mere opportunism.
Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V, is the worldwide Head of the Ahmadiyya Muslim Community. He has stated:
“Islam teaches that a Muslim’s first loyalty must always be to the truth and so a person must never hide the facts or give false testimony. A person should not be governed by his own personal desires, as this leads to bias and prejudice and takes a person away from what is fair and what is right. This enlightened principle is the means to solve the problems of the world and to transform all forms of hatred into peace, tolerance and mutual respect.” (“Muslim leader says justice is a pre-requisite to conflict resolution”, www.pressahmadiyya.com, 25 October 2016)
Ultimately, the outcome of the upcoming Trump administration can depend on our prayers and actions. In due time, we will see whether it will learn from the previous administration or repeat its shortcomings.
