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Reflections on Khilafat

There’s a reason why millions have pledged their allegiance to the Ahmadiyya Muslim Caliphate; if only everyone could see.

By Nauman Hadi
Published on December 18, 2020 at 3:29 pm

There comes a point in everyone’s life where they question the reason behind their belief; do I actually believe in God, or do I just accept this because it was passed down to me? To some extent, this inherent questioning is useful – it keeps us grounded to reality; I for one would never like to live my life only to realise in my twilight years that there was no real substance in my belief. Inevitably this question trickles down to why we believe in anything.

Every now and then, there is great hue and cry in some parts of the world and a certain class of Muslims are, for some strange reason, compelled to abuse Ahmadis in order to “champion” the cause of Islam. At such moments, I reflect upon the objections that are raised, and the recent questions around Caliphate and its nature made me realise that I don’t believe in the Caliphate of the Ahmadiyya Muslim Community by way of theological arguments only. Yes, I understand the reasons why the Promised Messiah – Hazrat Mirza Ghulam Ahmadas was a true prophet, and by extension his Caliphate is also true, but there is one overarching argument, which, when analysed objectively proves the Caliphate in the Ahmadiyya Muslim Community is indeed true, and that is when the Holy Qur’an tells us that it is Allah who appoints a Khalifah[i].

When I think about the amount of opposition this Community has faced and the manner in which it is persecuted then observe how – under this leadership – it has grown, not in the manner of normal organisations or communities but literally spread to the ends of the world, and then find that when facing any challenge it champions the cause of Islam in a way that leaves a deep impression on those that oppose the faith, I find myself compelled to accept that this Caliphate is from God.

His Holiness Mirza Masroor Ahmadaba – the Fifth Caliph, delivers the Friday Sermon every week which is broadcast across the world. The manner in which he presents the true teachings of Islam is something I have never come across anywhere else. The current series of Friday Sermons on the early history of Islam and lives of the companions of the Holy Prophet Muhammadsa is a perfect example of this – addressing current social, economic and political issues that have befallen the Muslims by presenting the example of the pioneers of Islam.

The political turmoil in the Muslim world clearly shows that there is a lack of an in-depth understanding of the Quranic vision on international relations. In Berlin last year, His Holiness spoke on the concern of Islamic values clashing with western civilisation, he outlined the rights that Muslim migrants ought to discharge and the responsibilities of host-nations. The value of such an address cannot be understated – at a time when many Muslims living in the West, especially the youth, are suffering an identity crisis the Caliphate of the Ahmadiyya Muslim Community offers hope. It teaches that there is no need to compromise your Islamic lifestyle in order to appear progressive, rather true Islamic values entail that we become beneficial members of society whilst holding onto our religious beliefs. Furthermore, on the topic of international relations the recent letters of His Holiness Mirza Masroor Ahmadaba written to world leaders and published in the Review of Religions, demonstrates the vast nature of the teachings imparted by His Holiness. Moving from one letter to another we find a deeply sympathetic tone in those words – addressing every world leader, His Holiness offers heartfelt advice to each nation on how it can overcome the challenges it faces with solutions derivative of the Holy Qur’an. Can such a Caliphate be called unislamic?

I do not see a bigger proof of the truth, righteousness and divine origin of this Caliphate, than when I ask others as to what their moral condition would be if they had not taken the Bai’at at the hands of His Holiness Mirza Masroor Ahmad – Khalifatul-Masih Vaba. The simple truth is that being an Ahmadi Muslim, by virtue of being part of the Community of the Reformer of the Age, pushes one towards self-reformation.

As for championing the cause of the Holy Prophet Muhammadsa it suffices to say that before people read, and echo, the mischaracterisation of what Ahmadi Muslims believe in they should read what the Promised Messiahas wrote with regards to the Prophet of Islamsa. They should reflect upon the sermons of His Holiness Mirza Masroor Ahmadaba that he delivers whenever the Holy Prophet Muhammadsa is attacked in the media, and they should ponder over the practice of Ahmadi Muslims who are guided by this Caliphate. Indeed, this year’s theme for the Ahmadiyya Muslim Youth Association is The Power of Durood Shareef. This means that an entire year is dedicated to educating Ahmadi Muslim youth on love for the Holy Prophetsa and invoking salutations upon him so that they may continue this practice for life. For far too long many have deemed Ahmadi Muslims as being non-Muslim without proper investigation (not that it makes a difference to us) when in reality the way in which the noble character of the Holy Prophetsa has been presented by the Ahmadiyya Muslim Community is something that cannot be matched anywhere.

Thus, when reflecting upon Khilafat I find myself to be drawn towards it and compelled, in the way one is compelled to acknowledge his own existence, to affirm its divine origin, not only through theological argumentation but by knowing and recognising that if, at this moment, the true Islam is practiced by anyone, it is surely the Caliph of the Ahmadiyya Muslim Community. At this moment a very pertinent anecdote comes to mind: during the life of the Promised Messiahas when a British officer asked a man as to why he had accepted Hazrat Mirza Ghulam Ahmadas as the Promised Messiah, the man replied “Sir, I have no proof! Except that every night in my sleep God comes to me and tells me that he is a true Prophet.” Would hundreds of thousands every year, many of them those who already identify as Muslim, be entering the Bai’at of this Caliphate if it did not represent the Islam brought by the Prophet of Islamsa?

[i] The Holy Qur’an Surah An-Noor Verse 56

For more on the letters written by His Holiness Mirza Masroor Ahmad- Khlifatul-Masih (aba), check this article in the Review of Religions.



Spirituality in the New Space Age

Where Missions Meet Missionaries

Every night, the universe reveals itself in all its galactic glow. The light of astral bodies—suns, stars and moons—streak and stipple the night sky, expanding the margins of our world as the vast cosmos comes into view. We peer into the dark of the unknown, tracing light that warps and wefts from afar, launching telescopes, rovers and probes at the sky to better understand our place in the wider universe. The latest in our mission for greater understanding was the launch of the James Webb Space telescope. But as we beam signals of our curiosity to the farther corners of the galaxy, will we be ready for what we might find?

The successful launch of NASA’s $10 billion space telescope will see an ambitious 10-year mission to seek out planetary systems hospitable to life. Propelled nearly a million miles away from Earth, the telescope will analyse infrared light, observing some of the earliest galaxy formations in the universe. The hope to find evidence for extraterrestrial life, however, raises questions on how religions may react to the discoveries found in space — questions that the Centre for Theological Inquiry hopes to answer with the help of 24 theologians.

For example, did Jesus atone for the sins of different life forms across the universe? What if other life forms were found, would our relationship with God change? Ultimately, how might religion make sense of what is out there as we take our giant leaps for mankind across the galaxy?

At first glance, it may seem that religions would struggle with such questions, and that any reverence held for theology would become obsolete in this new space age. Islam however doesn’t need to grapple with these concepts — the Quran explicitly mentions alien life and its wider spiritual significance within its opening chapter no less.

“All praise belongs to Allah, Lord of all the worlds.” – Chapter 1, verse 2

The introduction of God as ‘Rabb Ul Alameen’ (Lord of all the worlds) establishes our relationship with Him. God is not for one people, but for all creation in every plane of existence. That He is ‘Lord of all the worlds’ also speaks to the universality of His Rule and Reach — something that is referred to later on more specifically.

At another place, the Quran strikingly refers to other life forms:

“And among His Signs is the creation of the heavens and the earth, and of whatever living creatures (daabbah) He has spread forth in both. And He has the power to gather them together whenever He pleases.” – Chapter 42, verse 30

The Arabic word used for living creatures — daabah — has specific connotations to animals that are land-dwelling and move along the surface of the earth, thus indicating the existence of life beyond our planet. This verse continues on to claim that “He has the power to gather them together whenever He pleases”. The Arabic term for ‘gather’ جمع (jama’) can mean, among other things, gathering together physically or drawn closer in proximity, suggesting that we will make some form of contact with extraterrestrial life.

In another verse, the Quran mentions that there are other planets that are hospitable to life:

“Allah is He Who created seven heavens, and of the earth the like thereof…” – Chapter 65, verse 13

Here the Quran claims that just as there are ‘seven heavens’, there are also ‘seven earths’. The number seven is significant in Arabic because it symbolises repeating patterns, or multitudes of a thing. Taken together, the Quran explains that there are almost innumerable Earth-like planets that harbour life just like ours.

But this verse continues on to a more extraordinary claim:

“…The divine command comes down in their midst, that you may know that Allah has power over all things, and that Allah encompasses all things in His knowledge.”

The term ‘divine command’ can be taken to mean revelation. Thus, according to the Quran, there is life out in the cosmos that are aware of God’s existence through revelation that is sent down to them. This brings us back to the initial introduction of God in Islam as ‘Lord of all the worlds’ – all the worlds that have life and are made aware of their Creator.

Ultimately, Islamic theology is replete with references to the vastness of the cosmos and the various forms of life it holds. It speaks in unequivocal, unambiguous and unadaptable terms. Man is not the only creation of God. That God is also Al-Khalaq (the Creator), who ceaselessly creates and perfects His creation, also points to other forms of life existing beyond our own planet. Rather than ending spirituality, our cosmic discoveries can validate its true origins. So as we begin to extend our reach across the stars, we may find that in the dark expanse of the universe, our spirituality shine in a new light.

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Qaid: A Leader, Brother, Khadim.

Qaideen Forum 2021

The word Qaid means leader. Throughout Islamic history the term has been used for leaders within Islamic communities, in fact, it has even entered Latin in the form of Alcayde.

But cutting across the fabric of time and the worldly connotations of the past, today it refers to a Muslim youth leader who guides and leads others in the spiritual sense. It is upon discussion of this that local Qaideen from across the UK have met in Baitul Futuh and Darul-Aman at the Qaideen Forum of Majlis Khuddamul Ahmadiyya UK.

The point of this gathering is to discuss and contemplate how to further the spirituality of thousands of Khuddam across the country. Sitting at the back and observing this event one would find something that is perhaps not mirrored in other. Most of the Qaideen are young, they’re eager to discuss how to further the Talim and Tarbiyyat of their fellow Khuddam.

The event starts off, in the opening session, with a video being played of Hazrat Khalifatul-Masih Vaba addressing a Khuddam gathering. Huzooraba explains that the role of Khuddamul Ahmadiyya is to protect Khilafat. This goes above and beyond Amoomi duties or any physical protection: true protection is to act upon the words of the Khalifah, to spread them and to get people to follow them. Merely promising that we shall fight left and right is not the actual Jihad, the true Jihad is the acting upon Huzoor’s instructions. Khuddam should look towards the Khalifah’s words, it is the specific task of Khuddam to imbue the youngsters with this spirit.

This year’s Qaideen Forum (12 December for the southern Regions at Baitul Futuh and 18th December for northern regions at Darul-Aman) is split into 2 main workshops: a discussion on the Lahe-Amal (Conduct Manual) and a interactive session on true leadership.

The interactive workshop is very enjoyable, videos of Huzoor addressing various issues that Khuddam face are continuously played. For example in one video Huzoor advises that if something is not working, Khuddam office bearers should change strategy and that Khuddamul Ahmadiyya should work according to the temperaments of people.

The discussion in the second workshop which runs simultaneously is equally important and beneficial. The Lahe-Amal (conduct manual) is discussed and the nature of Khuddamul Ahmadiyya along with its setup is explained. This workshop is delivered by 3 Naib Sadrs (Usman Ahmad Sahib, Tariq Hayat Sahib and Dr Anas Rana Sahib) all of whom have extensive experience in Khuddamul Ahmadiyya. Perhaps the most important part of the presentation, and one that captures everyone’s attention immediately is how Khuddamul Ahmadiyya began: the actual incident that led to it being established—how Hazrat Khalifatul-Masih IIra asked a group of Khuddam who were not scholars to form a board which was named Khuddamul Ahmadiyya a few days later.

Khuddam are given the opportunity to mix and socialise (with social distancing in place!) so they can learn from each other and a lot of interesting conversations take place.

At the end a collective concluding session takes place with many questions being asked by Qaideen. For the benefit of everyone some of these questions and the answers given are presented below:

1. I am a local Qaid, who can get Khuddam emails?

Answer: anyone who holds an office in Khuddamul Ahmadiyya should be conducting Khuddam activities on an official email address. For further information on this you can contact [email protected]

2. What if a Khadim says he cannot give time, do I block him out?

Answer: That would be damaging in the long run. Even if a Khadim can only give 1 hour a month, then that should be utilised and eventually when a relationship develops and the Khadim draws closer to you as a local qaid he may begin to dedicate more time

3. How can we engage with students?

Answer: There are a lot of AMSA engagements that take place over the year. Every university does have an AMSA body and they should plan their annual calendar of events accordingly. Sometimes getting students to do presentations about their own studies can help with engagement.

4. I’m concerned about the physical wellbeing of Khuddam, are there any individual resources that can used during lockdown?

Answer: the Sehat-e-Jismani department has been planning and holding events such as the Khuddam Football League. But as a local qaid if there are Khuddam who cannot participate in such group activities then you should look to arrange some other form of exercise plan which can benefit your Khuddam, this can be done in by working with the national Sehat-e-Jismani team.

5. Are events taking place, I have planned my local Ijtema but am uncertain about restrictions?

Answer: Every region has a Disaster Management Committee. Before planning any event or gathering you should present your plan to them, and they will be able to advise as to whether the event should take place based on whatever the current guidelines of Covid restrictions are. This should not dissuade you from planning events, you just need to ensure that the Regional Qaid is aware and that proper planning has gone into the Covid side of the event.

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Honouring our Pledge: What, Where, When and Why?

The theme for the Khuddam year beginning now is “Honouring our Pledge”. It’s time to start evaluating whether we’re fulfilling the promise we’ve been making.

Majlis Khuddamul Ahmadiyya UK is happy to announce the new theme approved by Hazrat Khalifatul-Masih Vaba as Honouring our Pledge. Here’s a quick read to get you thinking about the theme and what the focus will be for this Khuddam year.

Of course, we all know that Islam lays particular emphasis upon fulfilling one’s promises; whether they relate to everyday matters, one’s family, work or religion. But in this case the theme refers to our Khuddamul Ahmadiyya pledge: the one where we stand-up, place our right hand above our left, and recite in unison at the beginning of Khuddam gatherings. This year’s theme is not about a pledge, rather the pledge. (Download it here!)



The Khuddam pledge goes back to the inception of Khuddamul Ahmadiyya itself. All auxiliaries within the Jama’at have their pledges according to their aims and objectives. As part of the Khuddam pledge Tashahhud is recited and then the pledge reads:

“I bear witness that there is none worthy of worship except Allah and I bear witness that Muhammadsa is the servant and messenger of Allah. I solemnly pledge that I shall always be ready to sacrifice my life, wealth, time and honour for the sake of my faith, country and nation. Likewise, I shall be ready to offer any sacrifice for guarding the institution of Khilafat-e-Ahmadiyya. Moreover, I shall deem it essential to abide by any ‘maroof’ decision made by Khalifatul-Masih. Inshallah”.

This is what we pledge (and have been pledging since we were Atfal, though the Atfal pledge speaks about honesty and not using foul language instead).

Khuddam reciting the pledge before Hazrat Khalifatul-Masih V at National Ijtema 2021.

The Khuddam pledge can be traced back to 1938 where only the first part relating to sacrificing wealth, time and honour can be found. It was later that amendments were made by Hazrat Khalifatul-Masih IIra adding to the pledge.

The Khuddam pledge talks about sacrificing four things we hold dear:

  1. Life
  2. Wealth
  3. Time
  4. Honour

Though a true Khadim is always ready to sacrifice his life—as we saw in the recent example of Syed Taalay Ahmad Sahib Shaheed—in this day and age what we are asked of most frequently is to sacrifice our wealth and time. Wealth is sacrificed in the form of chandas and charity whereas time is sacrificed by committing a certain portion of it in pursuit of the Majlis’ activities. If we reflect upon the history of Islam, this is indeed a very small sacrifice that we are being asked to make. Today’s jihad is that of self-reformation and we are not burdened as Muslims were burdened in times of the past. Therefore, this makes it even more important to ensure we are living up to the little we are being asked to commit.

Hazrat Khalifatul-Masih III leading Khuddam in the pledge. The Khuddam pledge is as old as the organisation itself.

Undoubtedly, this new year will bring a revived focus around the pledge and what it means. But on an individual level we should begin contemplating and evaluating the extent to which we fulfil our pledge.

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