Japan will collapse – unless the Japanese start having more children. At the current trajectory, the population will drop from 123.4 million to 63 million. The projections for population collapse and its detrimental effects are being brought to light with increased intensity and urgency as the years go by.
It’s not only Japan (fertility rate: 1.2); South Korea’s birth rates have also plummeted (fertility rate: 0.78), along with many “developed” nations. Even China, once the world’s largest population, is seeing a steady decline (fertility rate: 1.0).
The economic implications are severe; the societal even more so. Without a population to sustain growth, entire civilisations and cultures can disappear into nothingness.
This may seem like doom feeding and there’s no doubt that there are many experts who disagree with such apocalyptic predictions. However, whether a future with fewer people is bleak or not worth worrying about, the fact remains that birth rates are declining in many regions of the world.
Why are people having less children?
In order to understand the trend of people having less children, we must look at why they are choosing to do so in the first place, assuming that they are in fact choosing in the first place. Afterall, it could be argued that it is being done out of necessity.
This already puts a dent in the traditional cycle of child-rearing, as spouses have less time to balance their already busy schedules. Taking on more responsibilities requires time and energy, which are already being consumed at the workplace.
Another aspect is that even if a couple feels like they are able to fit in this extra responsibility of having a child, it may get in the way of one of the partner’s careers – usually the woman who takes the role of primary caretaker.
There are modern solutions to these obstacles, such as day-care or hiring babysitters. These seemed to have worked for a few decades, but with the ever rising cost of living, child-care is becoming increasingly expensive and unaffordable.
At times, it is so expensive that it neutralises the entire income brought in by a person, so there have been examples of some women realising that if everything they’re earning is being spent on childcare, they might as well spend their time at home with their children instead of at the workplace with coworkers and bosses that they may or may not necessarily like.
Even if a couple manages to have a child or two, the issue remains that it’s still not enough. In order to sustain our population, every woman needs to have an average of 2.1 children. Many countries average below that.
How do we fix this?
The problem with trying to fix an issue that is disputed as to whether it even is an issue is exactly that; many people, including experts, won’t see it as something that needs to be fixed.
This is despite the fact that there are statistics from experts, such as economists who have provided proof that this issue is a serious matter that must be dealt with.
However, despite all the efforts through the numbers, charts and graphs presented by such experts, many people are still unconvinced. In such a scenario, implementing a solution becomes quite difficult.
The ambiguous moral compass of our atheistic/agnostic society makes it even more difficult to provide an incentive from a moral and ethical standpoint. Why should we have so many children rather than pursuing our own interests and enjoying our lives? Why should we have any children at all?
Again, there are both sides to argue whether or not to have children at all, such as the studies that found that people with children tend to be more motivated and energised to build and provide for their families.
This seems counterintuitive, since anyone with children (especially infants and toddlers) can attest that they require a lot of energy and attention, yet, as mentioned, both sides of the argument present evidence.
In addition to the motivation provided by having children, practicing and believing Muslims have the added benefit of guidance through the Islamic lens. The Holy Quran, for instance, states that:
This can easily be understood to mean that contraception shouldn’t be used with the intention of avoiding children due to the financial “burden” that they will come with. As science shows, having children can increase a person’s willpower to improve their financial condition.
Once the financial stress factor is removed, the issue of time and energy remains. With both spouses working, who will take care of the child?
This also has a simple solution. In Islamic tradition, the woman’s primary role and responsibility is to nurture the children in the environment that they grow up in (i.e., the home). (Sahih al-Bukhari, Kitab al-jumuah, Hadith 893)
This is not to say that women are strictly discouraged from entering the workforce. Rather, it is about priorities based on natural strengths and inclinations, which again is proven through scientific studies.
How many children should we have?
Once these hurdles have been crossed, the question remains as to how many children are enough children?
There is no doubt that modern society functions in such a way that parents are often left to mostly their own in raising children.
Throughout human history though, we’ve generally had a lot of help through the support network around us, such as grandparents, siblings, aunts and uncles, etc. That is how our hunter-gatherer ancestors lived. This is still common in a lot of societies, such as the subcontinent.
But the challenge remains, especially to young parents living in the West and other developed countries. Raising one or two children seems just about possible, but any more seems like a stretch. The solution to this obstacle is quite nuanced, and it may need some more thought and adaptation in line with the society we live in. But we have a general direction and standard to aim for, as the Holy Prophetsa said:
“Marry the one who is fertile and loving, for I will boast of your great numbers before the nations.” (Sunan an-Nasa‘i, Kitab an-nikah, Hadith 3227)
As long as there is a clear goal, the path can be carved. Even if the rest of the world gradually regresses towards population collapse, Muslims have a good chance of offsetting this.
Honey is widely recognised and valued across the globe. It is also very important to Muslims, as it is mentioned in the Holy Quran as a cure and also as a reward in paradise. Allah the Almighty states:
“A description of the Garden promised to the righteous: therein are rivers of water which corrupts not; and rivers of milk of which the taste changes not; and rivers of wine, a delight to those who drink, and rivers of clarified honey.” (Surah Muhammad, Ch.47: V.17)
Honey is also mentioned as a cure in the following verse:
“‘Then eat of every [kind of] fruit, and follow the ways of thy Lord [that have been] made easy [for thee].’ There comes forth from their bellies a drink of varying hues. Therein is cure for men. Surely, in that is a Sign for a people who reflect.” (Surah an-Nahl, Ch.16: V.70)
It is important to understand how honey can benefit patients and how it can potentially serve as a cure for several medical diseases. The scope of this article will be mainly focused on Manuka honey due to its medicinal advantages, such as anti-bacterial and anti-viral effects. It is also important to outline how to use Manuka honey for the best results.
Origins of Manuka honey
Manuka honey originates mostly from New Zealand and Australia. The nectar used in this honey comes from the flowers of the Manuka tree (Leptospermum scoparium). The Maori people of New Zealand were among the first to use the Manuka tree for its medicinal benefits, brewing its leaves into tea and creating ointments to treat various ailments.
In the 19th century, Europeans introduced bees to the locals and they began producing honey from the nectar of the Manuka tree flowers. Manuka honey is a thick, dark and monofloral honey with an exceptional taste. Interestingly, honey with a darker colour tends to have a higher antioxidant content.
In the late 1980s, Dr Peter Molan, a New Zealand biochemist, scientifically confirmed Manuka honey’s powerful antibacterial and medicinal benefits, solidifying its reputation as a potential natural remedy with widespread health applications.
Science behind Manuka honey and its applications
Research shows that Manuka honey contains MGO (methylglyoxal), which is a special chemical compound known to be highly reactive. It is mainly formed during the metabolism of sugars in Manuka honey and interacts with several proteins and amino acids. These chemical reactions due to MGOs can damage bacteria, viruses and inhibit their growth and destroy their cellular structures (which they need to multiply). There are different kinds of MGOs present in Manuka honey.1The higher the MGO, the higher the potency of the Manuka honey.2 They can be divided into different categories and different uses for each health condition. The classification can vary, depending on the country. In this article, we will use the Manuka honey guide strength chart from BIOSOTA as a guideline.3 The main focus will remain on the MGO classification (instead of NPA/ULF).
The above chart advises the suggested use of the responding MGO for the following – which we will discuss with research and scientific articles.
Skin health, immune health, cancer and flu
Manuka honey (everyday strength) can be considered for daily strength, such as skincare and immunity.
In a review, honey in general shows promise in multiple dermatologic contexts (wounds, burns, tinea, seborrhea, dandruff, psoriasis) largely due to antimicrobial activity (via e.g., hydrogen peroxide release, phenolic compounds, methylglyoxal) and anti-inflammatory effects.4
Another study found that in a skincare product containing Manuka honey and royal jelly, there were significant improvements in fine lines, wrinkles, hyperpigmentation, dryness and overall skin health over eight weeks.5
In general, honey can also have a positive effect on immunity. A review published in 2021, describes how honey in general has modulatory effects on immune cells, via anti-oxidant, anti-inflammatory and possibly direct immune cell activation pathways.6 Honey has been shown to suppress cancer cell growth by promoting apoptosis (cell death) and exhibiting anti-proliferative (anti-growth) and anti-metastatic (anti-spreading) effects.
If we focus deeper on Manuka honey, a study in 2022 showed that in mice (in-vitro), administration of manuka honey induced changes in immune cell populations (e.g., increased neutrophils (white blood cells) indicating modulation of innate immune responses.7
In another study, Manuka honey shows promising antitumor effects in preclinical breast cancer models in these mice (in-vitro), meaning supporting the immune system in the fight against cancer cells.8
Recent studies have explored its potential role in managing respiratory tract infections, including chronic bacterial and acute viral infections. In a randomised controlled trials on chronic rhinosinusitis have shown that Manuka honey nasal irrigations can reduce bacterial colonisation and improve sinonasal symptoms compared with saline or standard treatments. These findings indicate that topical Manuka formulations may serve as safe, feasible adjunctive therapies for persistent upper-airway bacterial infection.10,11
Laboratory investigations provide stronger mechanistic support. In vitro and ex vivo lung models demonstrated that Manuka honey disrupted Pseudomonas aeruginosa biofilms and enhanced the antibacterial efficacy of conventional antibiotics. Additional studies confirmed activity against Staphylococcus aureus and P aeruginosa biofilms relevant to chronic airway disease.12Histologic evaluations further suggest that Manuka honey is well-tolerated by respiratory mucosa at therapeutic concentrations.13
Regarding viral infections, in vitro research reported inhibition of influenza A and B virus replication by Manuka honey, improving host-cell survival and reducing viral yield.14Reviews of honey’s bioactive compounds also emphasise Manuka’s superior antiviral and immunomodulatory properties, likely due to its phenolic content and MGO-mediated oxidative stress modulation.15
Collectively, these findings indicate that Manuka honey exhibits potent antibacterial, antibiofilm, and antiviral activities that could aid respiratory health, particularly as an adjunctive therapy to antibiotics or anti-inflammatory agents.
Oral care and digestive health
The high medicinal strength MGO 500+ to 900+ can be used in oral care and digestive health.
A study published in the Swiss Dental Journal demonstrated that Manuka honey exhibits potent antibacterial activity against key oral pathogens (including Streptococcus mutans, Porphyromonas gingivalis and Aggregatibacter actinomycetemcomitans).These microorganisms are commonly associated with dental plaque and gingivitis. The authors concluded that the regular use of Manuka honey may contribute to improved periodontal health through inhibition of these pathogenic bacteria.16
Recent research suggests that Manuka honey may also benefit the gastrointestinal tract through multiple mechanisms, including inhibition of pathogenic bacteria, protection of gastric mucosa, modulation of inflammatory responses and maintenance of a balanced gut microbiota.
The gram-negative bacterium Helicobacter pylori is implicated in the development of gastritis, peptic ulcer disease and gastric carcinoma (stomach cancer). Early in vitro studies demonstrated that Manuka honey inhibited the growth of H pylori strains isolated from gastric biopsies, showing minimal inhibitory concentrations comparable to standard antibiotics.17
Experimental models support a protective role of Manuka honey against gastric mucosal injury. In an in vitro study, it demonstrated that rats pretreated with Manuka honey exhibited significantly fewer gastric lesions following ethanol or indomethacin exposure.18
A balanced gut microbiota plays a pivotal role in digestion and intestinal barrier integrity. One study about microbiota demonstrated that Manuka honey derived oligosaccharides selectively stimulated Bifidobacterium longum and Lactobacillus acidophilus in vitro, indicating a potential prebiotic effect that supports gut microbiota balance and assist digestive health.19 These polyphenol-rich honeys, including Manuka, enhanced short-chain fatty acid production, thereby improving colonic health and epithelial energy supply.20
The anti-inflammatory potential of Manuka honey has been investigated in experimental models of inflammatory bowel disease (IBD). Preclinical studies have demonstrated the therapeutic potential of Manuka honey in inflammatory bowel disease models.
In a study, it was reported that oral administration of Manuka honey markedly reduced colonic inflammation, suppressed pro-inflammatory cytokine expression and improved histopathological features in a rat model of ulcerative colitis.21
Similarly, another study found that Manuka honey enhanced antioxidant enzyme activity and restored colonic mucosal architecture in acetic acid-induced colitis, indicating its role in mitigating oxidative stress and promoting tissue healing.22
Wound management
The last and third group is the MGO 1000+ and above and can also contribute to its efficacy in wound management and control. In a recent study conducted in 2021, the study reviewed the use of medical‐grade Manuka honey as a wound-dressing material in chronic non-healing discharging wounds. Manuka honey dressings of high MGO significantly improved healing rates, reduced infection signs and were well tolerated by patients.23
Recommended advice practical of general practitioner methods of usage
At present, there are no standardised clinical guidelines for the therapeutic use of Manuka honey in digestive or respiratory health management. Here is some recommended advice for practical use.
For digestive health, Manuka honey is commonly consumed on an empty stomach, as this is believed to enhance its absorption and bioactivity. A practical method involves dissolving approximately one teaspoon (5 ml) of Manuka honey in a glass of lukewarm (not hot) water and consuming it before breakfast. Following ingestion, it is recommended to avoid additional food or fluid intake for at least 30 minutes to minimise potential interactions with the honey’s active components in the gastrointestinal tract.
For respiratory tract health, Manuka honey may be administered orally either in its natural form or as part of commercial lozenges or syrups. These preparations are used to soothe throat irritation, reduce cough frequency and potentially support immune function.
Conclusion
It is important to note that there are many studies (systematic reviews and meta-analyses) about Manuka honey and its medical benefits but mostly in pre-clinical stadium. Further and larger clinical trials with humans are needed to determine the precise medicinal qualities of this precious Manuka honey.
While most current evidence arises from in vitro or animal studies, Manuka honey’s therapeutic potential in digestive and respiratory health appears promising. Its multifaceted effects such as antibacterial, antioxidant, anti-inflammatory and prebiotic address several underlying mechanisms of gastrointestinal disease.
Manuka honey is generally safe for adult oral consumption, though excessive intake may contribute to hyperglycemia in diabetic individuals. It should not be administered to infants under 12 months due to the risk of botulism.
It is important to consult a health care professional to ensure your safety and appropriateness for your specific condition. When selecting or buying Manuka honey, always ensure it is certified, indicating its potency and authenticity.
References
1. “Antibacterial activity of Manuka honey and its components: An overview”, Frontiers in Microbiology, pmc.ncbi.nlm.nih.gov, Article 2603, 27 November 2018
2. “Methylglyoxal in Manuka honey – Correlation with antibacterial properties”, Czech Journal of Food Sciences, doi.org, Vol. 27 (Special Issue), pp. S163-S165, 2009
4. “Honey in dermatology and skin care: A review”, Journal of Cosmetic Dermatology, doi.org, Vol. 12, No. 4, pp. 306-313, 4 December 2013
5. “Investigating the effects of a Manuka honey, royal jelly, and bee venom-derived face serum on skin health and signs of aging”, Cureus, doi.org, Vol. 16, No. 8, e81244, 26 March 2025
6. “The immunomodulatory effects of honey and associated flavonoids in cancer”, Nutrients, doi.org, Vol. 13, No. 4, 1269, 13 April 2021
7. “Characterization of immunomodulatory responses induced by manuka honey”, Frontiers in Immunology, pmc.ncbi.nlm.nih.gov, Vol. 13, Article 1020574, 2 November 2022
8. “Manuka honey inhibits human breast cancer progression in preclinical models”, Nutrients, doi.org, Vol. 16, No. 14, 2369, 22 July 2024
9. “Anti‑influenza viral effects of honey in vitro: potent high activity of manuka honey”, Archives of Medical Research, pubmed.ncbi.nlm.nih.gov, Vol. 45, No. 5, pp. 359-365, 29 May 2014
10. “Safety and efficacy of Manuka honey sinus irrigation in chronic rhinosinusitis: A randomized controlled trial”, International Forum of Allergy & Rhinology, doi.org, Vol. 7, No. 11, pp. 1112-1120, 1 September 2017
11. “Manuka honey irrigations in recalcitrant chronic rhinosinusitis: Phase 1 trial results”, International Forum of Allergy & Rhinology, doi.org, Vol. 9, No. 6, pp. 629-637, 23 April 2019
12. “Manuka honey inhibits biofilms of Pseudomonas aeruginosa and Staphylococcus aureus”, Otolaryngology-Head and Neck Surgery, doi.org, Vol. 141, No. 2, pp. 253-258, 1 August 2009
13. “Histological effects of Manuka honey on respiratory mucosa”, Australian Journal of Otolaryngology, doi.org, Vol. 13, pp. 21-27, 12 March 2012
14. “Anti-influenza viral effects of Manuka honey in vitro”, Archives of Medical Research, pubmed.ncbi.nlm.nih.gov, Vol. 45, No. 7, pp. 359-365, 29 May 2014
15. “Antiviral and immunomodulatory effects of phytochemicals from honey against COVID‑19: potential mechanisms of action and future directions”, Molecules, pmc.ncbi.nlm.nih.gov, Vol. 25, No. 21, 5017, 29 October 2020
16. “Antibacterial potential of Manuka honey against three oral bacteria in vitro”, Swiss Dental Journal, pubmed.ncbi.nlm.nih.gov, Vol. 124, No. 9, pp. 922-927, 13 October 2014
17. “Susceptibility of Helicobacter pylori to the antibacterial activity of Manuka honey”, Journal of the Royal Society of Medicine, pubmed.ncbi.nlm.nih.gov, Vol. 87, No. 1, pp. 9-12, December 1993
18. “Manuka honey exerts antioxidant and anti-inflammatory activities that promote healing of acetic acid-induced gastric ulcer in rats”, Evidence-Based Complementary and Alternative Medicine, pubmed.ncbi.nlm.nih.gov, 2017, Article 5413917, 28 May 2017
19. “Oligosaccharides from Manuka honey promote the growth of beneficial gut bacteria”, Food Chemistry, doi.org, Vol. 173, pp. 480-486, 15 April 2015
20. “Honey polyphenols and gut health: Modulation of microbiota and metabolic outcomes”, Nutrients, doi.org, Vol. 13, No. 5, 1638, 13 May 2021
21. “Manuka honey exerts protective effects against experimentally induced colitis in rats”, BMC Complementary and Alternative Medicine, pubmed.ncbi.nlm.nih.gov, Vol. 17, No. 1, p. 399, 13 September 2017
22. “Effect of different doses of Manuka honey in experimentally induced inflammatory bowel disease in rats”, Phytotherapy Research, pubmed.ncbi.nlm.nih.gov, Vol. 22, No. 11, pp. 1511-1519, 7 August 2008
23. “Manuka honey: A promising wound-dressing material for chronic non-healing discharging wounds – A retrospective study”, National Journal of Maxillofacial Surgery, pubmed.ncbi.nlm.nih.gov, Vol. 12, No. 2, pp. 233-237, 15 October 2021
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.
[“Souls are troops arranged in ranks: those among them who recognise one another grow harmonious and those among them who are estranged fall into variance.”]
Huzoor-e-Anwaraa, in his letter dated 2 November 2023, provided the following answer to this question:
“This hadith has been recorded by Imam Bukharirh on the authority of Hazrat Aishara and by Imam Muslimrh on the authority of Hazrat Abu Hurairahra in their respective sahih collections. The general meaning of this hadith is that souls are like troops, arranged in distinct groups. Those among them that recognise one another become attached to one another and those that do not recognise one another differ.
“Scholars have provided various interpretations of this hadith. Explaining this hadith, Hazrat Syed Zain-ul-Abidin Waliullah Shahra writes:
“‘A person of virtuous nature finds peace in the company of the virtuous and one of corrupted nature in the company of the wicked. It is a daily observation that those of similar dispositions naturally gravitate towards one another. Moreover, it has been observed that an evil person becomes good in the company of the righteous. This matter is not contrary to the aforementioned rule, because goodness has been ingrained in human nature. According to a hadith, every child who comes into this world brings with him a true nature [fitrah sahihah]; thereafter, his parents make him a Jew or a Christian. (Sahih al-Bukhari, Kitab al-jana’iz, Bab iza aslama s-sabiyyu fa-mata hal yusalla ‘alayhi) Thus, this innate inclination towards goodness shines through righteous company and becomes muddied through evil company. A person who apparently seems evil to us but then becomes reformed through good company, his soul is certainly from among those souls that possess an inherent capacity for righteousness. The Prophets, peace be upon them, […] belong to the same group of the righteous by birth; they are united in faith and alike in character.’ (Sharh Sahih al-Bukhari, Vol. 6, pp. 174-175)
“However, in my view, one meaning of this hadith is also that in this world, people’s natures resemble one another in terms of religion and faith. Jews are inclined towards Jews, Christians are inclined towards Christians and Muslims feel an affinity with Muslims. Similarly, the inclination of righteous people is towards the righteous and the tendency of evil people is towards evil people. That is why the Holy Quran commanded its followers: ‘كُونُوا مَعَ الصَّادِقِينَ’ i.e., ‘Keep company with the righteous.’ (Surah at-Taubah, Ch.9: V.119) The Promised Messiahas states in this regard:
“‘If a person desires to see, let him look upon those who have severed their attachment to worldly things and have turned towards God and whom God brings to life. Seeing them removes afflictions. He who comes to the one possessing mercy will draw closer to mercy and he who goes to an accursed one will draw closer to the curse. In this world, this is indeed the matter worthy of reflection. God Almighty says, ‘كُونُوا مَعَ الصَّادِقِينَ’; meaning, ‘O servants, your safety lies in this alone: that you remain with the truthful.’” (Al Badr, No. 11, Vol. 1, 9 January 1903, p. 86)
“Furthermore, if this hadith is interpreted in the context of life in the Hereafter, it would mean that regarding a husband and wife whom Allah the Exalted has united in this world, if they wish to remain together in the Hereafter as well, both must strive to attain Paradise. If both are righteous, they will inherit Paradise together in the Hereafter. Therefore, both husband and wife should continue striving in this world to guide their partner onto the path of righteousness and taqwa.”
How to calculate zakat on trading stock and real estate?
Image: Library/AI Generated
Someone from Jordan asked Hazrat Amirul Momineen, Khalifatul Masih Vaa: “Is zakat payable on trading stock [amwal-e-tijarat]? If so, how is it to be calculated? Also, if a person is in the business of buying and selling land and property, is zakat payable on that?”
Huzoor-e-Anwaraa, in his letter dated 3 November 2023, provided the following guidance:
“According to the majority of jurists [jumhur], zakat is obligatory on trading assets and this is also the position of Fiqh-e-Ahmadiyya. One method stated in Fiqh-e-Ahmadiyya for calculating zakat on trading assets is as follows: ‘Multiply each amount of capital by the number of months for which it remained deployed in the business. Add these amounts together, then divide the total by 12. Pay one-fortieth (2.5%) of the resulting figure as zakat.’ (Fiqh-e-Ahmadiyya, ‘Ibadat, p. 361)
“In my view, a simpler method is to fix one date in the year as an annual valuation date and to value one’s trading assets at that time. If the [zakatable] assets reach the nisab threshold, zakat should be paid at the rate of 2.5%. In this regard, the Promised Messiahas states:
“‘No zakat is payable on merchandise held as stock-in-trade when it is merely kept in one’s dwelling. Hazrat Umarra used to take accounts at six-monthly intervals and zakat was assessed on cash holdings.’ (Badr, No. 7, Vol. 6, 14 February 1907, p. 8)
“It means that there is no zakat on the [unsold] trade goods themselves; rather, zakat will be levied on their value, as Hazrat Umarra used to do.
“Similarly, a gentleman enquired: ‘In trading assets, a large portion consists of amounts due from customers and remains outstanding as receivables; is zakat payable on this or not?’ Huzooras replied:
“No Zakat is payable on suspended or outstanding assets until they come into one’s possession. However, a trader ought not to defer zakat by resorting to excuses and contrivances. After all, he also meets his expenses, according to his means, from this very wealth. With taqwa, he should keep in view both the assets in hand and those outstanding and continue to seek the pleasure of Allah the Exalted by paying an appropriate zakat. Some people make excuses even with God; this is not right.” (Badr, No. 28, Vol. 6, 11 July 1907, p. 5)
“Accordingly, zakat is obligatory in relation to trade and the best method is to draw up an annual account of one’s assets and of income and expenditure at the end of the year and then discharge zakat accordingly.
“The same method applies to a business engaged in buying and selling land and property: once a year, account for income and expenditure; any remaining surplus upon which a year has passed (whether held as cash or reinvested in the business) will be subject to zakat at the rate of 2.5%.”
What is the difference between the Sacred Months and the Hajj months?
Image: Khaled Al-Kayali/Pexels
Someone from France asked Hazrat Amirul Momineen, Khalifatul Masih Vaa, about the difference between the Sacred Months [al-ashhur al-hurum] and the Months of Hajj.
Huzoor-e-Anwaraa, in his letter dated 4 November 2023, provided the following answer to this question:
“Both the Sacred Months and the Months of Hajj are mentioned in the Holy Quran and ahadith. Thus, Allah states:
“‘The number of months with Allah has been twelve months by Allah’s ordinance since the day He created the heavens and the earth. Of these, four are known as sacred.’ (Surah at-Taubah, Ch.9: V.36) He also states: ‘The months of Hajj are well known.’ (Surah al-Baqarah, Ch.2: V.198)
“The details of these months – which ones are the Sacred Months and which are the Months of Hajj – have also been laid out in ahadith. Regarding the Sacred Months, there is a narration by Hazrat Abu Bakrara that the Holy Prophetsa said, ‘The year is of 12 months, out of which four months are sacred: Three are in succession – Dhul-Qa‘dah, Dhul-Hijjah and Muharram – and (the fourth is) Rajab of [the tribe of] Mudar, which is between Jumada [al-Thani] and Sha‘ban.’ (Sahih al-Bukhari, Kitab al-maghazi, Bab hajjatu l-wada‘) Regarding the Months of Hajj, Hazrat Abdullah bin Umarra says that these refer to Shawwal, Dhul-Qa‘dah and the 10 days of Dhul-Hijjah. (Sahih al-Bukhari, Kitab al-hajj, Bab qawlillahi ta‘ala ‘al-hajju ashhurun ma‘lumat’)
“One objective of both the Sacred Months and the Months of Hajj is to provide safe passage on the routes for those coming to Mecca and returning, for the sake of such a major act of worship as Hajj, so that they may visit the House of Allah the Exalted and perform the related rites with full concentration. Accordingly, the two months of Dhul-Qa‘dah and Dhul-Hijjah are common to both the Sacred Months and the Months of Hajj. Furthermore, the Sacred Months include the month following these two, i.e., Muharram, while the Months of Hajj include the month preceding these two, i.e., Shawwal. In this way, pilgrims have been provided with an open timeframe of four months so that those who have to travel from far-off regions may have ample time for Hajj preparations, etc., within these four months. However, by specifically mentioning the Months of Hajj, it was also clarified to those coming for Hajj that the rites related to Hajj, such as ihram, etc., can only be entered into during the Months of Hajj (Shawwal, Dhul-Qa‘dah and Dhul-Hijjah), but the return journey can also be undertaken in the Sacred Month, i.e., Muharram. Hence, Hazrat Syed Zain-ul-Abidin Waliullah Shahra states:
“‘A prima facie reading of the expression ‘اَلۡحَجُّ اَشۡہُرٌ مَّعۡلُوۡمٰتٌ’ [‘The months of Hajj are well known.’ (Surah al-Baqarah, Ch.2: V.198)] may suggest that Hajj may be performed at any point within the [three] designated months. However, [although ihram for Hajj may be assumed within these months, the essential rites of Hajj are fixed to specific days in Dhul-Hijjah]; thus, it cannot be performed before or after that. Imam al-Bukharirh elucidates the purport of the verse by citing hadith 1560 (which describes the Holy Prophet’ssa departure from Medina for Hajj, his entry into ihram and his directives to the Companions concerning Hajj and Umrah), making it clear that the ihram for Hajj may be assumed in any one of these months. It is in consideration of pilgrims’ travelling from far-off lands that three months have been specified. It is precisely on account of forming the intention for Hajj and entering into ihram for it that Shawwal and Dhul-Qa‘dah have also been designated as the Months of Hajj.’
“Hazrat Khalifatul Masih Ira, in his commentary on ‘اَلۡحَجُّ اَشۡہُرٌ مَّعۡلُوۡمٰتٌ’, states:
“‘Some people infer from ‘إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ’ [‘The reckoning of months with Allah has been twelve months.’ (Surah at-Taubah, Ch.9: V.36)] that the entire year is for Hajj, but I have seen among the four Imams that they do not approve of assuming ihram throughout the year.’ (Haqaiq-ul-Furqan, Vol. 1, p. 335)
“Thus, the purpose of the Sacred Months was to suspend war and bloodshed – which was a pastime of the Arabs – and maintain peace so that those coming to the House of Allah the Almighty would not face any difficulty. Then, by specifically mentioning the Months of Hajj, attention was drawn to the fact that matters related to Hajj should be performed within these months.
“As for the question of why the month of Rajab was included in the Sacred Months, the answer is that among the Arabs, Umrah was greatly disliked during the Months of Hajj; rather, it was considered afjar-ul-fujur, meaning the greatest of all sins (Sahih al-Bukhari, Kitab al-hajj, Bab at-tamattu‘i wa l-iqrani wa l-ifradi bi l-hajj). The Holy Prophetsa reformed this and, through his own example, demonstrated to the Companions that performing Umrah along with Hajj is not only not forbidden but is entirely permissible. However, as I mentioned, since the performance of Umrah during the Months of Hajj was considered a grave sin among the Arabs, Allah the Exalted declared the month of Rajab also a Sacred Month so that those who wished to come to the Kaaba for Umrah at a separate time could have safe passage on the routes during this month.
“Here, it is also necessary to remember that Islam has maintained certain commandments just as they were before Islam. Accordingly, Islam has followed the same principle regarding the Months of Hajj and the Sacred Months. Thus, Hazrat Musleh-e-Maudra states in this regard:
“‘In ‘اَلۡحَجُّ اَشۡہُرٌ مَّعۡلُوۡمٰتٌ’, it has been pointed out that the Holy Quran has not given any new commandment regarding Hajj, but has maintained the same commandment that has been in practice since the time of Prophet Abrahamas. For this reason, the Months of Hajj are also known to all people, i.e., Shawwal, Dhul-Qa‘dah and Dhul-Hijjah.’ (Tafsir-e-Kabir, Vol. 3, UK, 2023, p. 251)”
Is investing in profit-only schemes halal?
Image: Library/AI Generated
Someone enquired from Hazrat Amirul Momineen, Khalifatul Masih Vaa, referring to various investment arrangements and enquiring whether he may invest his money in them.
Additionally, in one letter, he wrote regarding the disease of AIDS that Hazrat Khalifatul Masih IVrh had stated that the disease of AIDS would become worse, whereas the peak of this virus was in 1994 and with the invention of many medicines, deaths caused by this disease have decreased. In this regard, the questioner also attached various graphs with his letter. Furthermore, in one letter, the questioner mentioned his mulaqat experience and wrote that he was given very little time.
Huzoor-e-Anwaraa, in his letter dated 6 November 2023, provided the following guidance:
“Regarding the various arrangements you have mentioned for investing money: those in which capital is deployed on the basis of participation in both profit and loss are permissible. However, where only profit (i.e., a return) is indicated and the agreement contains no provision for sharing in loss, such a return is treated as interest [riba], which is not permissible in Islam. In explaining the definition of riba, the Promised Messiahas states:
“‘In the Sharia, interest is defined as follows: a person lends money to another for his own benefit and stipulates an [additional] gain. Wherever this description applies, it is interest [riba]. However, if the borrower makes no undertaking – neither promise nor commitment – but, of his own accord, pays back more, then this falls outside interest. Thus, the Prophets have always been scrupulous regarding stipulated conditions. Likewise, if a king takes a sum and, of his own accord, returns more and the giver does not advance it with the intention of interest, then it too does not fall within interest; rather, it is a benefaction from the sovereign. The Prophetsa of God did not take a loan from anyone, but that, at the time of repayment, he would return something additional; yet it must be borne in mind that there should be no desire or expectation for the excess. Any increase received contrary to one’s desire is not included within interest.’ (Al Badr, No. 10, Vol. 2, 27 March 1903, p. 75)
“However, if there is a financial institution that is wholly state-owned (such as National Savings and the National Bank in Pakistan) which deploys its funds in various public welfare endeavours and uses this money for the broader benefit of the public – thereby contributing to economic development, creating employment opportunities and increasing the state’s revenue – then the benefit is not confined to the depositors alone; rather, the wider public also benefits through those welfare endeavours. In such circumstances, if that state institution includes its depositors in its surplus and labels the payment ‘profit’ and depositors may withdraw their funds when required, then the additional amount paid to depositors under the name of ‘profit’ does not fall within the category of riba. Instead, it is to be regarded [as a discretionary favour on the part of the state,] akin to a benefaction from the sovereign. Accordingly, such an amount may be utilised for one’s personal needs.
“As for the existence of elements of interest in various types of businesses in the current age, the following saying of the Just Arbiter [Hakam ‘Adl] of this age, the Promised Messiahas, holds fundamental status for understanding this matter. Huzooras states:
“‘In recent times, most jurisprudential issues in this country have become convoluted. There is one or the other element of interest [riba] involved in every trade. This is why renewed ijtihad is needed in this age.’ (Al Badr, Nos. 41 & 42, Vol. 3, 1 & 8 November 1904, p. 8)
“This matter is currently being deliberated upon in the Jamaat. When a definite opinion is formed, the members of the Jamaat will, insha-Allah, be informed of it.”
Will AIDS continue to spread despite advancements in medicine?
Image: cottonbro/Pexels
“Regarding what you mentioned about the disease of AIDS: it is true that, at present, owing to advances in treatment, it does not inflict harm in the way it did in the past. However, as far as the spread of the disease is concerned, your own graphs show a sustained increase. Viewed in that light, the statement of Hazrat Khalifatul Masih IVrh is borne out as true: that it would spread further – and it has, to this day, continued to do so.
“Furthermore, it should also be remembered that as a result of Allah the Almighty’s mercy, epidemics sometimes subside. Thus, in the time of the Promised Messiahas, the plague outbreak began in India in 1898 and, after some time, abated to some extent; yet in 1905 it resurged, resulting in many deaths. Some epidemics, therefore, continue to spread quietly beneath the surface and then, at a later point, regain momentum. For this reason, one should always beseech mercy from God Almighty and abstain from deeds that provoke His displeasure. Yet it is a human weakness that when a person is afflicted by calamity, the fear of God arises in their heart and they turn towards Him to some degree; but as soon as the signs of that affliction begin to fade, they revert to their former ways. Whereas a person should at all times remain humbly bowed before their True Creator – repenting and seeking forgiveness.
“Our lord and master, Hazrat Muhammad al-Mustafasa, said: ‘By Allah! I seek forgiveness from Allah and turn to Him in repentance more than 70 times a day’ – the number ‘70’ being used in Arabic to denote abundance. (Sahih al-Bukhari, Kitab ad-da‘wat, Bab istighfari n-nabiyyi fi l-yawmi wal l-laylah) And yet he also said: ‘My Satan has become a Muslim.’ (Sahih Muslim, Kitab sifati l-qiyamah wa l-jannati wa n-nar, Bab tahrishi sh-shaitan) Thus, the import of this hadith is that a person must not become heedless in seeking the mercy of Allah the Almighty.
“Regarding what you mentioned about being given little time in the mulaqat, this is an unavoidable constraint on our part, as some time must be given to everyone. Therefore, in such circumstances, you should not take offence.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)
According to sahihahadith, only those dreams in which the Holy Prophet Muhammadsa is seen in his true form can be regarded as authentic. Such a vision is protected from satanic interference, whereas dreams in which his appearance does not correspond to his true description and physical characteristics cannot be considered free from such influence.
“The Holy Prophetsa said, ‘Whoever witnessed me in a dream, then no doubt, they have seen me, for Satan cannot take on my shape [or form].’” (Sahih al-Bukhari, Hadith 6994)
On another occasion, the Holy Prophet Muhammadsa said:
“The Holy Prophetsa said, ‘He who sees me in a dream has indeed seen me, for Satan cannot appear in my form.’” (Sahih Muslim, Hadith 2266a)
The Hakam (judge) and ‘Adl (just arbiter) of this Age, Hazrat Mirza Ghulam Ahmadas has also expounded upon this matter, setting forth a clear criterion by which one may determine whether a person has truly been granted the honour of witnessing the Holy Prophet Muhammadsa in a dream, or whether such an experience has been influenced by Satan.
Satan’s deception
Explaining how Satan may adopt a deceptive appearance, the Promised Messiahas states:
“It is apparent from authentic ahadith that when it comes to seeing the Holy Prophetsa, only such dreams will be considered free from Satanic influence in which he is seen in his true form. For [the possibility of] Satan appearing in the form of a prophet is not only an accepted phenomenon, but it has actually happened. When the accursed Satan can appear in the likeness of God and in the manifestation of His throne, it is but a small matter for him to appear in the form of prophets.” (The Heavenly Decree [Asmani Faisla], p. 69)
Unawareness of the Holy Prophet’ssa true features
Many people are not adequately informed about the true features and characteristics of the Holy Prophet Muhammadsa. As a result of this lack of knowledge, it becomes easier for Satan to adopt an unreal or deceptive form, thereby misleading a person into believing that what they have witnessed is authentic. The Promised Messiahas states:
“Even if we accept that a person did see the Holy Prophetsa in his dream, how are we to ascertain whether it was indeed the Holy Prophetsa himself whom he saw? Since people in this age are not informed about the true features of the Holy Prophetsa, and it is possible for Satan to adopt the unreal form of a person.” (Ibid.)
How to know if one truly saw the Holy Prophetsa in a dream
Providing a clear criterion to determine if someone has truly witnessed the Holy Prophetsa in a dream, the Promised Messiahas states:
“The true indication for the people of the present age to know that they have actually seen (the Holy Prophetsa) in a dream is that such a dream should be accompanied by some extraordinary and special features to prove that the dream is Divinely inspired.
“For example, if the Holy Prophetsa gives glad tidings of something before its occurrence, or gives news of some fated events before their actualisation, or tells in advance of the acceptance of certain prayers, or expounds such deeper meanings and subtleties of some verses of the Holy Quran as have not been written or published before, then no doubt such a dream be considered true.” (Ibid., pp. 69-70)
Conclusion
The Promised Messiahas has thus provided clear guidance on how to distinguish whether a dream truly manifests the blessed personage of the Holy Prophetsa or is a deception by Satan. This guidance not only helps us recognise authentic dreams but also emphasises the importance for Muslims to be familiar with the true physical appearance and character of the Holy Prophet Muhammadsa. By undertaking a careful study of his true features and attributes, we can not only deepen our love for him but also build a strong relationship with the Holy Foundersa of Islam.
Jinahuddin Saif, National President, Jamaat Kosovo
Image: Kosovo Jamaat
Jamaat-e-Ahmadiyya Kosovo held its first Quran Seminar at the Jamaat Centre in Pristina, on 21 December 2025. Members and guests from different regions of Kosovo participated in this spiritually enriching gathering, which focused on the importance of reciting, understanding and practically applying the teachings of the Holy Quran.
The seminar began with a recitation from the Holy Quran, followed by a speech by Shkelqim Bytyqi Sahib on “Introduction – The Miracle of the Eloquence of the Holy Quran.” He explained that the Holy Quran is the final and divinely protected Word of God, preserved both in its text and meaning. The second presentation was delivered by Besmir Sahib, National Secretary Ishaat, on “The Contribution of the Worldwide Ahmadiyya Muslim Jamaat Regarding the Holy Quran.” He outlined the extensive services rendered by the Jamaat to the Holy Quran under the blessed guidance of Khilafat.
The final address was delivered by my humble self, on the theme, “Let us Read the Quran, Understand it and Put it into Practice.” In his address, he emphasised that a believer’s relationship with the Holy Quran must go beyond mere recitation. Citing ahadith, he explained that true benefit from the Quran lies in reciting it thoughtfully, reflecting upon its meanings and acting upon its guidance.
The formal programme concluded with a silent prayer. A meal was then served, followed by an interactive question-and-answer session, during which participants engaged thoughtfully with the speakers and reflected on the themes discussed. Approximately 30 participants, including men, women, children and guests, attended the seminar. Participants travelled from Mitrovica, Pristina, Peja and Fushë Kosova, reflecting a growing interest in gaining a deeper and more meaningful understanding of the Holy Quran.
On 13 December 2025, Jamaat-e-Ahmadiyya Calgary, Canada, hosted a Khatm-e-Nabuwwat conference. The conference focused on presenting the true Islamic understanding of Khatamun-Nabiyyeen (the Seal of the Prophets), highlighting the unparalleled dignity, supremacy and exalted rank of the Holy Prophet Muhammadsa, and affirming Islam as the perfect and living religion.
The background
In May 2025, a non-Ahmadi Muslim organisation in Calgary held a conference on the same topic and publicly invited Ahmadi Muslims to attend and participate through questions and discussion. A delegation from the Jamaat Calgary attended the event and engaged with them.
Following the programme, the non-Ahmadi Muslim organisation expressed interest in pursuing a structured and scholarly dialogue with the Jamaat on this subject. Correspondence took place to establish mutually acceptable terms for such a dialogue. Despite Jamaat-e-Ahmadiyya Calgary accommodating several unreasonable conditions in good faith, the other party continued to introduce new restrictions, ultimately abstaining totally from proceeding with the dialogue.
With the approval of Amir Jamaat-e-Ahmadiyya Canada, Lal Khan Malik Sahib, it was decided that, regardless of the outcome of the proposed terms for the dialogue, Jamaat Calgary would independently host a public conference to educate Muslim brothers and sisters on the authentic Quranic and scholarly understanding of this vital doctrine. It was named ”Khatm-e-Nabuwwat Conference.”
The conference was promoted through a multi-platform outreach strategy that included community engagement, social media and broadcast media. A printed invitation letter was distributed among Jamaat members to personally invite non-Ahmadi contacts and friends, with a digital version shared across Jamaat Calgary’s local communication groups. In addition, advertisements were placed on Facebook, while unpaid promotional content was shared on social media platforms. A radio interview was also conducted on a local Urdu-language radio station to raise awareness of the event. Furthermore, the event poster and invitation were shared online within a large Pakistani community group of over 90,000 members, where they received significant online engagement.
Proceedings of the conference
Image: Canada Jamaat
The conference was held at the Genesis Centre, a prominent community venue in Calgary. The programme commenced with lunch, followed by the Zuhr prayer. The formal proceedings began with a recitation from the Holy Quran, followed by Urdu and Arabic poetry of the Promised Messiahas, expressing profound love and reverence for the Holy Prophet Muhammadsa and the perfection of Islam.
The first address, delivered in English, was presented by a missionary, Hafiz Attaul Wahab Sahib and the second address, delivered in Urdu, was by Naib Amir Jamaat Canada, Hadi Ali Chaudhary Sahib. Both speakers comprehensively addressed the concept of Khatamun-Nabiyyeen, drawing upon Quranic evidence, linguistic analysis, authentic ahadith, historical precedents and classical Islamic scholarship. Their presentations powerfully demonstrated that the Ahmadiyya understanding of this title in no way diminishes, but rather magnifies and exalts the status of the Holy Prophet Muhammadsa.
This was followed by a question-and-answer session, where audiences asked questions on the topic. Closing remarks were delivered by the Local Amir of Jamaat Calgary. Silent prayer brought the session to an end, followed by the Asr prayer.
The event also featured an exhibition showcasing the Holy Quran in multiple translations, as done by Ahmadiyya Muslim Jamaat. In addition, the exhibition also highlighted the life of the Holy Prophet Muhammadsa. Finally, a well-organised bookstall offered books and literature to all attendees of the conference.
It is noteworthy that despite efforts by certain individuals from the non-Ahmadi Muslim community in Calgary to discourage Muslims from attending the conference through social media campaigns, the event saw a strong turnout. Just before the conference started, one non-Ahmadi individual was observed holding a placard near the entrance of the venue in an attempt to dissuade attendees.
A total of 111 non-Ahmadi guests, along with 456 members of the Ahmadiyya Muslim Jamaat, attended the conference. Additionally, the event was live-streamed. The conference also received media coverage, including reporting by a Bengali news outlet.
Friends have already been informed that a telegraph facility has been installed at the post office in Qadian and that it will commence operations within a few days.
It is now announced that the telegraphic apparatus has been fully installed, operations have begun and the very first telegram – sent by Hazrat Khalifatul Masih II[ra] – was dispatched to the secretaries of the Ahmadiyya Jamaat in Peshawar, Lahore, Delhi, Lucknow, Calcutta, Madras, Bombay (now Mumbai), Karachi, Rangoon, Quetta, Hyderabad Deccan and Patna.
The text of the telegram is as follows:
“[We] are grateful to Allah the Almighty for this divine favour that, with the arrival of the telegraph at the Ahmadiyya Jamaat’s centre in Qadian, its connection with the outside world has now been established. The coming of the telegraph here also constitutes the fulfilment of those prophecies of the Promised Messiahas which he made regarding the progress and prosperity of Qadian. Taking advantage of this occasion, I exhort all those who are called Ahmadis to devote all their efforts and energies to the spread of Islam in the world and to the swift fulfilment of that singular objective for which God the Almighty sent Hazrat Ahmadas into this world.” – Khalifatul Masih
Henceforth, friends should send telegrams directly to Qadian. Such developments in Qadian constitute clear and compelling proof of the truthfulness of the Promised Messiahas. There was a time when flour itself was not available for purchase to prepare a single meal in this place; yet today, by virtue of the Promised Messiahas, this town has attained such remarkable progress that the need for a telegraph arose – and, by the grace of God Almighty, the telegraph has indeed been installed.
Nazarat Da‘wat-o-Tabligh
Although all the activities of the Ahmadiyya Jamaat and the present administrative structure – namely, the various directorates – are by no means of lesser importance, the distinctive significance accorded to this department (Da‘wat-o-Tabligh) is nonetheless profound, in view of the very purpose for which the Promised Messiahas appeared, the urgent spiritual thirst of the age and the era of the completion of the worldwide spread of faith.
The magnificent achievement accomplished by the Promised Messiahas through his advent and the foundational principle which his Khulafa upheld and fulfilled in the most befitting manner, may – if expressed briefly and in summary – be encapsulated in a single word: tabligh [preaching and propagation of Islam]. In other words, if Islam Ahmadiyyat possesses a very lifeblood, it is tabligh.
It therefore becomes the duty of every individual who is called an Ahmadi to be ready, in every possible way, to assist in the fulfilment of this objective. In order to accomplish, in the best possible manner, the purpose underlying the advent of the Promised Messiahas, it was essential that this work be carried out in an organised form – so that time, financial resources and labour might be economised, while the objective itself be effectively realised. With these benefits in view, just as other directorates were established to administer different functions, this directorate (Da‘wat-o-Tabligh) was likewise constituted.
By the grace of Allah, this department has, during the year (1925), undertaken several endeavours that are distinguished both in quality and in scope. As is evident, its sphere of activity is not confined merely to the length and breadth of India; rather, extending beyond its borders, it now encompasses London, America, Hong Kong, Mauritius, Australia, Damascus, Sumatra, Africa, Iran, Turkestan and other foreign lands. Everywhere, solely through the grace, mercy and divine succour of God, the work of the complete spread of the true faith of Islam is being carried out. The accounts of the London Mission are presented first.
London Mission
The construction of the London Mosque has commenced. While it may not be the first house of God in the midst of the temples of idols of the world at large, it certainly stands as the first house of God in London. It is hoped, God willing, that this house of God will be completed by March of the coming year and will thereafter serve as a guiding proof for the people of that area.
As friends are aware, Maulvi Abdul Rahim Sahib Dard[ra] MA and Maulvi Ghulam Farid[ra] MA – two capable young men – are engaged there with complete devotion and steadfast perseverance.
In addition to the construction of the mosque, strong protest meetings were held in response to the martyrdom of Hazrat Maulvi Nimatullahrh Sahib Shaheed of Kabul and other Ahmadi martyrs. Thereafter, through the press, concerted efforts were made to absolve Islam of the blame which ignorant Afghan clerics, by their own actions, sought to attach to it.
Among such endeavours was the raising of a strong voice of protest against a cartoon published – deliberately or otherwise – by The Star newspaper of London, in which blasphemy was committed against the Holy Prophetsa through pictorial representation.
In addition to missionary correspondence, this mission successfully delivered lectures on various aspects of Islam in different cities and societies. For instance, besides lectures held at their own residence and in Hyde Park, successful lectures were delivered in cities such as Manchester, Harrow, Chatham, Portsmouth and others, which proved to be an effective means of drawing people towards Islam.
Some European converts to Islam had, owing to certain weaknesses, adopted apostasy; however, through the dedicated efforts of Ahmadi missionaries, they were once again brought under the banner of Islam.
The Review of Religions magazine, which was previously published in the English language from Qadian, has now been permanently transferred to London and is being published there with renewed vigour and prominence.
American Mission
This mission, too, is a successful one. After Mufti Muhammad Sadiq Sahib[ra], Maulvi Muhammad DinSahib[ra] was deputed there; having completed his term of service, he has now returned. In his place, Muhammad Yusuf Khan Sahib has been appointed as the person in charge of the mission.
The mission owns a building of its own, named Al-Masjid, on which a sum of thirty thousand rupees has been expended, the greater part of which was met through contributions from America.
Australian Mission
Maulvi Hassan Musa KhanSahib[ra] serves as its in-charge. Despite his advanced age, he continues to work with the vigour and energy of a young man. In addition to his other efforts in propagation and struggle, his most notable achievement of the year (1925) was lodging a protest against a businessman’s advertisement which declared: “The mountain would not go to Muhammad, so Muhammad must perforce go to the mountain.” Upon being protested against, the businessman issued an apology.
Damascus Mission
This mission has been established only recently. Syed Zain-ul-Abidin Waliullah ShahSahib[ra] and Maulvi Jalal-ud-DinShams Sahib[ra] are serving there and by the grace of God Almighty, a jamaat has also been formed.
Our missionaries are conveying the message of truth to the people through both speech and writing and are also publishing articles in newspapers. This, as it were, constituted the completion of the divine argument, after which divine chastisement manifested itself in the form of war, leading to widespread disorder in Syria. Having rendered gratitude to God Almighty, we also consider the British Government deserving of thanks for the care it took of our missionaries during this period of turmoil and arrests and for ensuring their protection to the fullest possible extent.
Sumatra Mission
For the islands of Sumatra and Java, Maulvi Rahmat Ali Sahib[ra] (Maulvi Fazil), was deputed during the year (1925). He has been undertaking preaching tours in various regions, wherein, by the grace of God Almighty, he has met with success and several individuals have entered the Ahmadiyya Jamaat. It is hoped, God willing, that very soon a jamaat will be established there which will assist Maulvi Sahib[ra] in the work of the spread of the message of God Almighty.
Some students from these islands are currently receiving education in Qadian; upon completion of their studies, they will, God willing, render valuable service in carrying out this work in that region.
African Mission
Although the light of Islam Ahmadiyyat is spreading throughout the entire African continent – and the time is not far when its mirage-like deserts will, through the surging waves of the River of Unity, be transformed into ever-green oases – certain regions of this continent hold the distinction of having been the first to lend attentive ears to the call of truth, thus standing in the rank of the foremost pioneers.
Among the most prominent of these regions are the Gold Coast, Northern Nigeria and Southern Nigeria. It is in these very areas that not merely hundreds but thousands of African souls […] have entered the Ahmadiyya Muslim Jamaat and the majority of them are now themselves actively engaged in the work of tabligh.
With regard to these regions, it is also noteworthy that, by the blessings of Islam Ahmadiyyat, not only is their spiritual condition being reformed, but their physical and material circumstances are also improving. Just as their religious standing has been rectified, their worldly condition has likewise begun to flourish. Thus, while individuals devoted to traversing spiritual ranks – saints, righteous missionaries, steadfast in prayer and fasting – have emerged, personalities pursuing worldly attainments have also appeared; they are becoming doctors, barristers and the like. This comprehensive progress is solely a blessing of Islam Ahmadiyyat: an unenlightened people advancing, in full measure, not only in religion but also in civilisation and thereafter exerting themselves in the work of spreading and preaching [of Islam].
Accordingly, as a result of their preaching and outreach, a magnificent building valued at thirty thousand rupees has now been established in the Gold Coast, serving as a central hub for missionary activity. The missionary there, Maulvi Fazlur Rahman Sahib Hakim, also undertook a tour to Ashanti during his travels and conveyed the message of truth to the local ruler, King Prempeh.
In this region, Chief Mahdi had served as amir; however, following his demise, the young amir Yahya was appointed to the position. He had previously received training under Maulvi Abdul Rahim Nayyar Sahib[ra].
The condition of Northern Nigeria is similarly reassuring. On land acquired from the government at Kano, construction of a mosque has commenced and has, in all likelihood, already been completed. The local imam of this jamaat, Shams-ud-Din Sahib, will, during his missionary tour in January, also visit essential centres such as Ebo.
In Southern Nigeria, too, the condition of the people continues to improve and they have achieved success in a legal case concerning the mosque. By the grace of Allah, all missionary activities there are being conducted under the supervision of imam Ijo, who is working with diligence and sincerity.
Mauritius Mission
In Mauritius, Sufi Ghulam Muhammad Sahib[ra] BA is engaged in missionary work. This is the very land that bears within its soil the body of the young Ahmadi missionary, Maulvi Obaidullah Sahib and will continue to bear it until the Day of Judgement.
In recent days, certain well-known lecturers of the Arya Samaj have made this region the field of their extensive travels and have initiated their propagandist activities. However, thanks be to God, the commendable efforts of Sufi Ghulam MuhammadSahib[ra] and other Ahmadi friends are continually neutralising their harmful effects. The time is not distant when, in accordance with the prophecy of the Messiah of God, Arya Samaj will everywhere breathe its last and become permanently extinguished. Overall, the work in this region is also satisfactory and steadily progressing.
Several other regions
In addition to the above, there are many other regions which, for fear of undue length, cannot be mentioned here. They, too, are advancing towards progress and the friends serving as missionaries in those areas are exerting themselves in this cause with their full strength and dedication.
(Translated by Al Hakam from the original Urdu, published in the 12 January 1926 issue of Al Fazl)
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
16 January 1936: On this day, Haji Ahmad Khan Ayaz, a missionary to Europe, departed Qadian for Hungary. He reached Budapest on 21 February 1936. (Tarikh-e-Ahmadiyyat, Vol. 7, p. 290)
17 January 1905: On this day, the Promised Messiahas received a letter in English from someone in Europe. In the letter, the gentleman stated that he and his wife had read the English parts of the books of the Promised Messiahas that they had available. He added that his affiliation was with a small sect of Christianity, which had abandoned the belief in the godship of Christ and believed him to be a pious person who guided people. He further said that he would like to read about Hazrat Ahmad’sas beliefs regarding Prophet Jesusas and that he desired to read about the evidence proving his grave to be in Kashmir. (Malfuzat, 1988, Vol. 4, pp. 226-227)
17 January 1914: Hazrat Hakim Maulvi Nur-ud-Din, Khalifatul Masih I’sra health took a turn for the worse. However, despite the intensity of his deteriorating health, on this day, he delivered lectures on the Holy Quran and Sahih al-Bukhari. Huzoorra even said, “Due to my frailty, sometimes when I must work while lying down, if I find a new book, I cannot set it aside without finishing it.” (Tarikh-e-Ahmadiyyat, Vol. 3, p. 501)
18 January 1889: Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra was born on 12 January 1889. Thus, for the next nineteen years, he enjoyed the nearness and affection of Hazrat Ahmadas. After the birth of the promised son, the Promised Messiahas carried out the sunnah of ‘aqiqah on this day. (Maktubat-e-Ahmadiyya, Vol. 5, p. 163)
To read more about this, see: ‘‘Unique Relationship of a Father and Son’’ at www.alhakam.org (15 February 2019).
18 January 2014: On this day, Hazrat Khalifatul Masih Vaa inaugurated the Noor Mosque in Crawley, UK. (“New Mosque Opened by World Muslim Leader in Crawley”, www.pressahmadiyya.com)
19 January 1954: On this day, a court of inquiry for the investigation of the disturbances against the Jamaat in Punjab took the statement of Hazrat Sir Chaudhry Muhammad Zafrulla Khanra. In this statement, he dispelled many misconceptions spread in the country about Jamaat-e-Ahmadiyya. Essential parts of this statement can be read on pages 420 to 432 of volume 15 of Tarikh-e-Ahmadiyyat.
19 January 1999: On this day, Hazrat Khalifatul Masih IVrh urged members during his Eid-ul-Fitr sermon to celebrate Eid with the less fortunate. Members of the Jamaat responded enthusiastically, and a large number of gifts were distributed to the needy in various countries around the world on the occasion of Eid. (Silsila Ahmadiyya, Vol. 4, p. 897)
20 January 1954: During his Friday sermon on this day, Hazrat Musleh-e-Maudra urged members of the Jamaat to study the books of the Promised Messiahas carefully. Huzoorra also directed Sadr Anjuman Ahmadiyya to take suitable measures to ensure the preservation and protection of the clothes and relics [tabarrukat] that belonged to the Promised Messiahas. (Tarikh-e-Ahmadiyyat, Vol. 17, p. 385)
20 January 1956: On this day, during his Friday sermon, Hazrat Musleh-e-Maudra talked about Jamaat’s mission in the USA and expressed his targets regarding the amount of Chanda and the number of mosques and missionaries needed in future. (Khutbat-e-Mahmud, Vol. 37, pp. 23-24) To read more about this, see: ‘‘Hazrat Musleh-e-Maud’s ‘American dream’’’ at www.alhakam.org (5 March 2021, p. 19).
21 January 1886: On this day, the Promised Messiahas went for a chillah (a 40-day retreat specifically for worship) to Hoshiarpur on a small, ox-drawn, two-wheeled vehicle. During this journey, Huzooras crossed the Beas River. (Tarikh-e-Ahmadiyyat, Vol. 1, p. 275) For more details, see “Forty nights of seclusion”, at www.alhakam.org (19 February 2021, pp. 35-36).
21 January 1909: On this day, Hazrat Khalifatul Masih Ira asked Jamaat members to pay special attention to helping orphans, people in need, and students with insufficient resources. (Badr Qadian, 21 January 1909, p. 1)
22 February 1920: Hazrat Musleh-e-Maudra delivered his famous lecture Sadaqat-e-Islam aur zara’i taraqqi-e-Islam (i.e., The truth of Islam and the means of progress of Islam) about the truthfulness of Islam and the way to spread its teachings. This historic speech was delivered at the famous Vande Mataram Hall in Amritsar, India. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 255)
22 January 1982:On this day, Hazrat Khalifatul Masih IIIrh, observing the needs of the Jamaat, urged young individuals who had completed their BA, BSc, MA, or MSc degrees to dedicate their lives to the service of Islam. (Khutbat-e-Nasir, Vol. 9, pp. 369–373)
People have gravely misunderstood the term ‘Word of Allah’ which is used for the Messiahas. They have understood this as being a means of some distinction for the Messiahas, but this is not the case at all. Every human being becomes a ‘Word of Allah’ when they emerge from the darkness, impurity and gloom of the baser self.
Bear in mind that every human being is a Word of Allah because they possess a soul, which has been referred to as the command of the Lord (amri-rabi) in the Holy Quran. However, on account of his foolishness and ignorance, as man does not give due importance to the soul, he essentially chains it in fetters and shackles, blinding its vision and blackening its pure state with perilous darkness and evil, marring the soul to such an extent that it becomes so dim that it can hardly be perceived. But when man repents and turns towards Allah the Exalted, and removes the cloak of his impure life of darkness, the heart begins to shine, and the journey to the original source—which is God—begins, until finally, when a person reaches the highest state of righteousness, all of their dirt and filth is removed and what remains of man is Allah’s Word. This is a subtle point of knowledge and wisdom. All people do not have the ability to attain to the depth of this matter.
عَنْ أَنَسِ بْنِ مَالِكٍ رضى الله عنه قَالَ مَرَّ النَّبِيُّ صلى الله عليه وسلم بِامْرَأَةٍ تَبْكِي عِنْدَ قَبْرٍ فَقَالَ : اتَّقِي اللَّهَ وَاصْبِرِي. قَالَتْ إِلَيْكَ عَنِّي، فَإِنَّكَ لَمْ تُصَبْ بِمُصِيبَتِي، وَلَمْ تَعْرِفْهُ. فَقِيلَ لَهَا إِنَّهُ النَّبِيُّ صلى الله عليه وسلم. فَأَتَتْ باب النَّبِيِّ صلى الله عليه وسلم فَلَمْ تَجِدْ عِنْدَهُ بَوَّابِينَ فَقَالَتْ لَمْ أَعْرِفْكَ. فَقَالَ: إِنَّمَا الصَّبْرُ عِنْدَ الصَّدْمَةِ الأُولَى.
Hazrat Anas ibn Malikra narrates:
“The Prophetsa passed by a woman who was weeping beside a grave. He said to her, ‘Fear Allah and be patient.’ She replied, ‘Leave me alone, for you have not been afflicted with a calamity like mine.’ She had not recognised him. Then she was told that he was the Prophetsa. So she came to the door of the Prophetsa and found no doorkeepers there. She said, ‘I did not recognise you.’ He said, ‘True patience is shown only at the first shock.’”
