Islamabad, Tilford, UK, 12 January 2025: A group of 22 khuddam from the South-West Region of the USA were graciously granted an in-person mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad, UK.
Introductions
Hazrat Amirul Momineenaa greeted the khuddam and first addressed the amir-e-qafila, who introduced the group as khuddam from the USA’s South-West Region, which included 20 khuddam from Los Angeles. Upon learning that the majority of the khuddam are from Los Angeles, Huzooraa enquired about the ongoing fire in Los Angeles and asked whether their homes were safe. The amir-e-qafila assured Huzooraa that, by the grace of Allah, their houses were safe.
Following this, Huzooraa interacted individually with each khadim, enquiring about their family backgrounds, studies, and careers, etc. During these personal exchanges, Huzooraa again asked about the impact of the fire in Los Angeles and enquired about the location of the mosque in relation to the affected areas.
The khuddam then sought Huzoor’saa permission to ask questions, which he graciously granted.
Maintaining patience amidst false allegations against Jamaat
A khadim asked about how to remain patient and maintain dignity when hearing false allegations against the Jamaat.
Huzooraa highlighted that allegations against Divine communities are historically inevitable. He underscored the importance of knowledge-based responses and patient endurance, and reminded the khuddam that controlling anger reflects true bravery.
Huzooraa explained that the lives of the Prophets, as detailed in the Holy Quran, consistently illustrate that false accusations were a common practice among their opponents. Every Prophet mentioned in the Holy Quran, including the Holy Prophet Muhammadsa, faced baseless allegations. For instance, some accused the Holy Prophetsa of being a magician, while others labelled him an imposter, questioning the new traditions he introduced, which their forefathers had not practised. These accusations were evidence of their opposition’s longstanding behaviour. Huzooraa then said:
“So, if they level allegations against us, this is proof of our truthfulness, and the Promised Messiahas has said that the allegations that were raised against all other Prophets were also being levelled against him. He stated that this is significant proof of the fact that he is truthful and that he has been sent by Allah the Almighty. If the Promised Messiahas had been an imposter, he didn’t need allegations to be levelled against him to prove it; Allah the Almighty would have caused him to perish because Allah the Almighty states that He causes those people to perish who forge lies against Him. [Surah al-Haqqah, Ch.69: V.45-48]
“As far as your sentiments being wounded is concerned, remember that the sentiments of the followers of other Prophets were also wounded but they endured it. They used to get angry but they would control themselves. The Holy Prophetsa instructed them to be patient. He further said, as reported in a hadith, that it is not a sign of great bravery if one is able to fight someone, punch them, injure their face or break their teeth. A true sign of bravery is to be able to control your emotions and your anger. [Sahih al-Bukhari, Kitab al-adab, Hadith 6114] We should be happy that we are being treated in the way that the communities of Prophets are treated. You ought to be equipped with knowledgeable arguments in order to respond to the allegations that are raised against us and for this, you ought to read our religious literature. You ought to read Jamaat literature, prepare answers to allegations and provide them to your opponents. When the opponents do not have an answer [to your argumentation], they often resort to fighting and cursing. This has always been the practice of the opponents. And those who display forbearance; Allah the Almighty says to show patience and as a result of this, they will be rewarded. [Surah az-Zumar, Ch.39: V.11] Allah the Exalted has also taught us a prayer to remain steadfast with patience. [Surah al-Baqarah, Ch.2: V.252]”
How to protect against the ‘evil eye’ and jealousy
A khadim sought clarification on the Jamaat’s perspective regarding the concept of the “evil eye” and jealousy, asking how to safeguard oneself.
Huzooraa noted that real harm stems from active jealousy rather than a mere glance. He advised prayers and trust in Allah for protection and recommended transforming envy into constructive competition. He said:
“The fact of the matter is that those people who cast an evil eye, it’s not simply a case of such people looking at others and instantly something happens. In order to protect oneself from the evil eye or from those who harbour jealousy, one ought to pray to Allah the Almighty that may Allah the Exalted protect us from the evil of those who harbour jealousy against us. In actual fact, when a person becomes jealous of someone, they use certain means to cause harm to that person. They devise a plan in an attempt to cause that person harm. Simply casting an ‘evil eye’ [cannot harm anyone]. Indeed, the people who attempt to cast an evil eye are the ones who harbour jealousy for something within their hearts. You should recite istighfar [seek forgiveness] and recite:
لَا حَوْلَة وَلَا قُوَّةَ إِلَّا بِاللهِ الْعَلِيِّ الْعَظِيم
“[‘There is no might or power save with Allah, the High, the Great.’]”
He reassured the khadim that fear of deformities, mental disturbances, or other harm solely due to an “evil eye” is unfounded. Instead, harm arises when jealousy leads to intentional efforts to cause damage.
Huzooraa also noted that some individuals may exert psychological influence over others, but strong faith in Allah and regular recitation of the above prayer act as safeguards. He advised against undue worry and instead urged reliance on Allah.
Regarding jealousy, Huzooraa highlighted the Quranic prayer:
مِنۡ شَرِّ حَاسِدٍ اِذَا حَسَدَ
[(Say, ‘I seek refuge in the Lord of the dawn,…) from the evil of the envier when he envies. (Surah al-Falaq)]
Huzooraa also explained that “jealousy” can sometimes be permissible when it is rooted in admiration for another’s good deeds, inspiring self-improvement. The Promised Messiahas described this as a positive form of competition, where one strives to emulate virtuous actions. This type of competition, aimed at excelling in goodness, is encouraged and distinct from harmful jealousy.
How to assess one’s spiritual progress
Another khadim enquired about identifying personal progress across the three spiritual states and determining whether spiritual development is on the rise or not.
Huzooraa explained how moving from nafs-e-ammarah to nafs-e-lawwamah to nafs-e-mutmainnah involves discarding evil inclinations, self-reproach, deepening one’s love for Allah, and consistently evaluating personal faith.
Huzooraa elaborated that nafs-e-ammarah represents the self that incites evil, as exemplified by Hazrat Yusufas, who prayed for Allah’s protection from this state. Without divine support, even the pure-hearted could succumb to wrongful desires. [Surah Yusuf, Ch.12: V.54] This state is characterised by the emergence of evil thoughts and intentions. Progress begins when an individual actively resists such inclinations, fighting against the pull of nafs-e-ammarah.
In the state of nafs-e-lawwamah, the self reproaches and feels remorse for past misdeeds. At this stage, an individual recognises their wrongdoings, develops a sense of self-disgust towards these acts, and resolves to abandon them. The Promised Messiahas advised that one should firmly resolve to avoid immoral acts, pray for steadfastness, and distance oneself from environments or friends that encourage wrongdoing. When an individual consistently acknowledges and strives to correct their errors, they are in the state of nafs-e-lawwamah.
The state of nafs-e-mutmainnah is attained when one’s heart is entirely devoted to Allah, devoid of fear of worldly matters. Huzooraa encouraged self-reflection, asking whether one’s prayers are motivated by genuine love and fear of Allah or merely by personal needs, such as seeking success in exams, work, or other material concerns. Attaining the love of Allah marks entry into nafs-e-mutmainnah. At this stage, an individual detaches from worldly desires, establishes a firm relationship with Allah, and achieves a tranquil heart that no longer inclines toward vices.
Huzooraa explained that the journey to nafs-e-mutmainnah involves constant self-assessment, as only the individual can judge their own spiritual state. Reaching the final stage is a challenging process, marked by fluctuations akin to the game of snakes and ladders. One may ascend to higher spiritual levels only to fall back again. Just as success in the game depends on favourable dice rolls, progressing spiritually requires perseverance, good fortune, and divine grace. True victory is achieved when one reaches the pinnacle, the state of nafs-e-mutmainnah. Huzooraa said:
“The final stage is very difficult to achieve. You go through ups and downs. You may reach a high level [of spirituality], then fall to a lower level, then rise again to a higher level, only to fall again to a lower level. There is that game of snakes and ladders where one goes up and down. An individual is playing the same game with [his soul]. If you win this game and you reach the top, then you have reached the state of nafs-e-mutmainnah. [It depends] on how many numbers you get [on the dice]. You may get a six, a nine or an eight when you roll the dice, and you continue to climb up based on the number that you get. If you land yourself in the mouth of a snake, then you come tumbling down. Thus, a person can only reach the top through good fortune and the top stage is the stage of nafs-e-mutmainnah.”
Nurturing young talent to ensure a strong future
A question arose on how younger Jamaat members could effectively serve when some elders deemed them too inexperienced for certain responsibilities.
Huzooraa advised:
“The fact is that the youth must also be trained [for the work]. Only then will the second line be formed. Why are they preventing you from working? You should tell them that you have come with the aim of establishing the second line [of workers]. Only that nation which organises its second line will succeed. And the second line will only form when young people are at the forefront of service.
“I believe that this is precisely why Hazrat Musleh-e-Maudra created the auxiliary organisations: Khuddam-ul-Ahmadiyya, Lajna, Ansar. Later on, within Khuddam-ul-Ahmadiyya, he established Atfal-ul-Ahmadiyya, and within Lajna, Nasirat, so that from a very young age, they may develop the habit of working.
“I recall that I was ten years old and serving in Atfal-ul-Ahmadiyya. Then, at the age of 12 or 13, I became the local Atfal-ul-Ahmadiyya secretary under the zaeem. After that, I became a zaeem. By progressing through these various stages of training, one eventually reaches a certain level.
“If, from a young age, you do not train and work, and if the elders do not encourage you, how will you learn? How will this second line be prepared? Tomorrow, the elders will depart, so how will the youth take over the work? This is why Hazrat Musleh-e-Maudra stated in a couplet:
ہم تو جس طرح بنے کام کیے جاتے ہیں
آپ کے وقت میں یہ سلسلہ بدنام نہ ہو
“[‘We steadfastly continue to perform our duties to the best of our abilities; Ensure that during your time, the Jamaat is not brought into disrepute.’ (Al Hakam, Vol. 22, 17 October 1920)]
“That is why we must work.
“Tell them: ‘I’m not young. I have a big heart, a great passion, and lofty aspirations. These are the ambitions I want to fulfil. I possess a zeal that I wish to realise.’ If you put it that way, the elders will fall silent.”
Responding to indirect allegations against the Jamaat
A khadim asked about the best way to respond to critics who make subtle or indirect accusations against the Jamaat.
Huzooraa advised addressing such opponents openly, differentiating personal grievances from Jamaat-wide issues, and maintaining unity through proper channels of resolution. He said:
“You should tell them that if they wish to oppose the Jamaat, they should do so openly. […] Some individuals have grievances against certain officials. It may be that someone was genuinely hurt by someone else. However, that does not mean you should defame the Jamaat or claim that the entire system is at fault. It is merely a personal flaw in one person, which has negatively affected another, and this needs to be reported to the system.
“The Holy Prophetsa stated that one must show obedience within the Jamaat and remain united as a single people. [Sahih Muslim, Kitab al-imarah, Hadith 1848] Allah the Almighty has mentioned in the Holy Quran that you must remain united. If you fall apart, you will be scattered, and nothing will remain of you. [Surah Al-e-‘Imran, Ch.3: V.104; Surah al-Anfal, Ch.8: V.47] That is why unity is a source of strength. Hence, we must stay united. If someone holds a personal grievance against another, he should try to resolve it with the relevant officials or simply minimise interaction with that person. However, it is wrong to speak against the Jamaat.
“The Jamaat has a system, and it extends from the grassroots up to the Khalifa of the Time, then to the Promised Messiahas and continues. The Holy Prophetsa declared that you must remain as one Community, for there is a blessing in unity. Thus, you must help them understand that there is no benefit in such behaviour.
“If this individual is an opponent, a non-Ahmadi, then that is their work – they may continue to oppose. Our duty is to demonstrate that we are in the right. If our deeds are good, if we truly practise the correct Islamic teachings, if we offer our five daily prayers duly and properly, if we believe in Allah the Almighty, if we believe in the Holy Prophetsa, if we recite the Holy Quran and strive to uphold its commandments, and if we endeavour to understand the literature of the Promised Messiahas granted to us in this era, then we need not worry about anyone. We can simply respond to them.”
Cultivating resilience against rising atheistic trends in society
A khadim’s query focused on addressing the rise of atheistic tendencies in Western societies and how to guide youth towards a stronger connection with God.
Huzooraa stressed the influence of one’s environment, the necessity of good role models, holding interactive programmes to resolve doubts, and remembering the true purpose of worship. He advised:
“The environment in which they live certainly has an impact. Some attend school or university and have friends. I just mentioned that one should keep good friends among fellow students and avoid those who are bad. The same applies here. The Promised Messiahas also refers to this – and I have often recounted this incident: there was a Sikh who believed in Allah the Almighty. He came to see the Promised Messiahas for guidance and said, ‘I am drifting away from my thoughts of God the Almighty.’ The Promised Messiahas told him that the person seated next to him in class – whether at college or university – appeared to be an atheist, and that he should change seats. So he did just that, and when he returned after two or three months, he said, ‘I changed seats and indeed that person was an atheist. Now I feel much better.’
“This shows that we must instil in khuddam the importance of believing in God. Allah the Almighty has granted us so many blessings, so observe what favours He has bestowed upon us – how we once were and where He has brought us. What opportunities has He given us? Allah the Almighty states that when a person is born, he is nothing. It is Allah the Almighty Who inspired your mother’s heart to nurse you, to raise you, to look after you, to change your nappies and feed you. After that, you grew older, and your parents took care of your uniform, your clothes, your means of living and arranged your education. All these things are favours from Allah the Almighty. We should remember these things. Saying we arrived at this point by chance is incorrect. Allah the Almighty has created all these provisions for every individual, whether atheist or otherwise, so that they may realise there is a Power governing the entire system of the world.
“However, for a Muslim, a true Ahmadi, one who believes in God, Allah the Almighty says He will reward them in this world and in the hereafter. Therefore, we should not merely seek worldly attainments, because there is also the life to come, in which those [who do not believe] may be punished. They may reap the fruit of their efforts here, but Allah the Almighty can still punish them in the hereafter. Hence, to be safeguarded from that, we must draw nearer to Allah the Almighty. That is our objective, and that is why our parents, after much thought, accepted Islam and Ahmadiyyat, and why we should continue on this path.
“You must also set your own examples. If the office-bearers – qaids, nazims and muntazims – fail to be good role models, if they do not offer the five daily prayers or perform them in haste, if they do not pray for others, or if the missionaries themselves do not pray or offer two nawafil [to supplicate] for their people, then there is no example for anyone to follow. Once a good example is established, people will understand.
“Reach out to them, hold sessions and question-and-answer programmes. There should be opportunities for interaction and seminars where they can have their queries answered. If you simply say, ‘Come to the Jalsa. You must perform your prayers. Have you offered the five daily prayers? Have you recited the Holy Quran? How regular are you?’ nothing will be accomplished in this way. […] Rather than delivering speeches on what needs to be done, you should organise gatherings. Anyone can give a rousing speech – there are many such speeches at Jalsas that people listen to. Build a programme based on those speeches: Hold discussions with questions and answers, and let the missionary or Qaid Sahib respond. Then people will be satisfied regarding the existence of God, why He exists, why we should worship Him, and what benefit God gains from our worship.”
Huzooraa explained that while Allah has declared that the purpose of creation is to worship Him, such worship does not benefit Him in any way. Compared to God’s greatness, humans are completely insignificant. Worship is for humanity’s benefit, both in this world and the next. Addressing doubts in an interactive manner helps dispel misunderstandings and strengthens belief.
Guidance for strengthening faith and seeking spirituality
Finally, a khadim asked for advice on nurturing spirituality or overcoming doubts, expressing the desire to deepen one’s faith.
Huzooraa highlighted the Quranic principle that sincere effort draws divine guidance, emphasised the centrality of loving Allah, and urged righteous deeds done for God’s pleasure rather than fear. He said:
“Allah the Almighty says in the Holy Quran:
[وَالَّذِیۡنَ جَاہَدُوۡا فِیۡنَا لَنَہۡدِیَنَّہُمۡ سُبُلَنَا]
“‘And (as for) those who strive in Our path – We will surely guide them in Our ways.’ [Surah al-‘Ankabut, Ch.29: V.70]
“If you sincerely seek Allah the Almighty and spirituality, then Allah the Almighty guides such people. Hence, you must pray to Allah the Almighty. Beg Him in your prayers, in your prostrations, as I have mentioned before. Pray that you may find Allah the Almighty. Once you attain the love of Allah, your spirituality will also continue to increase. And you should not perform good deeds out of fear of Hell or [greed] for Heaven; you should do good deeds so that Allah the Almighty may be pleased and content with you. When one loves someone, one wishes to please their beloved. Allah the Almighty says that you must love Him, and thereby you will grow in spirituality.”
Conclusion
At the end of the meeting, the khuddam had the honour of having a photograph taken with Huzooraa and also received pens as gifts. Huzooraa also enquired about their food arrangements, including breakfast, and asked whether everything was satisfactory.
Huzooraa expressed his pleasure that the khuddam had a good standard of Urdu and noted that they would benefit further by striving to understand the original literature of the Promised Messiahas in Urdu. He added that they would then fully grasp its meaning; otherwise, when an English translation is rendered – which has become easier nowadays due to AI – it can sometimes be inaccurate. Only the previous day, a missionary told him that in one of our published works, ‘Sahih Bukhari’ had been translated as ‘correct Bukhari,’ which is incorrect.
Huzooraa again asked about the ongoing fires in Los Angeles and sought to know if any Ahmadis had been affected. He enquired whether they were maintaining contact with their relatives and whether their circumstances were stable. They reassured him that, by the grace of Allah, everything was fine. It was reported to him that some Ahmadis had been evacuated from the area.
Hazrat Amirul Momineenaa then said, “Allah Hafiz” [May Allah be your Protector] and took leave, bringing the mulaqat to an end.
(Report prepared by Al Hakam)
