As the world prepares to welcome a new year with dramatic public displays and short-lived celebrations, we must stop and think: what are we actually celebrating?
Can we say the passing year was a successful one for us? And if so, what metric are we using?
While calendars turn and clocks strike midnight, Hazrat Khalifatul Masihaa draws our attention away from outward celebrations towards inward reflection, on ourselves and our actions.
The true distinction of a believer lies not only in refraining from vain pursuits and expressing aversion to them, but also in undertaking sincere self-examination (muhasaba-e-nafs).
The following questions were laid out by Hazrat Khalifatul Masihaa in a Friday Sermon just before the new year, for us to reflect on whilst carrying out this process of self-examination in light of the year that has passed. The answers to these questions will truly determine how successful the year was:
Checklist for the year gone by
What have we gained in the passing year, and what have we lost?
Have we truly fulfilled the conditions of bai‘at by avoiding all forms of shirk – including hidden shirk expressed through deception, ostentation and self-centred desires?
Did we observe the five daily prayers with regularity and commitment throughout the year?
Did we strive to offer Tahajjud prayer consistently, recognising it as a means of spiritual nearness to Allah the Almighty?
Did we regularly recite durood (invoking blessings) upon the Holy Prophet Muhammadsa, recognising it as a condition for the acceptance of prayers?
Did we remain steadfast in seeking istighfar on a regular basis?
Were our prayers, fasts, charities, financial sacrifices, service to humanity and time given to the Jamaat performed solely for the pleasure of Allah, or for worldly display and the approval of others?
Did our hidden desires ever take precedence over obedience to Allah?
Did we remain content with Allah in all circumstances, without complaint or resentment over unanswered prayers or hardships?
Did we consistently remember and praise Allah the Exalted before beginning our actions?
Did we sincerely endeavour to follow the teachings of the Holy Quran and the commands of the Holy Prophetsa in their entirety?
Did the past year pass in complete truthfulness, especially at moments when speaking the truth carried personal loss or harm?
Did we consciously distance ourselves from gatherings, media and influences that generate impure thoughts and moral corruption?
Did we make every possible effort to guard ourselves from lustful glances and to observe true modesty of the eyes?
Did we strive to abstain from all forms of immorality, harsh speech, verbal abuse and sinful conduct?
Did we protect ourselves from injustice in every form, even the slightest infringement upon the rights of others?
Did we remain free from all forms of dishonesty and betrayal, even towards those who wronged us?
Did we actively avoid creating or spreading discord, gossip and division among people?
Did we refrain from rebellious attitudes and defiance?
Were we able to restrain ourselves from being overcome by carnal passions in an age of widespread immodesty?
Did we refrain from causing harm to others through our hands or tongues, and practise forgiveness, humility and forbearance?
Did we fully avoid customs, innovations and vain practices driven by desire rather than guidance?
Did we abandon pride and arrogance, recognising them as among the gravest spiritual diseases after shirk?
Did we strive to attain the highest standards of good moral character and humility?
Did each day bring growth in faith and a renewed commitment to giving precedence to religion over worldly pursuits?
Did our love for Islam reach a level where it outweighed attachment to wealth, honour and even family?
Did we actively advance in compassion and sympathy for all of Allah’s creation?
Did we strive, using all our abilities, to benefit humanity and care for the needs of Allah’s creation?
Did we pray consistently for ourselves and our children to remain firm in obedience to the Promised Messiahas and to grow in those standards?
Did we strengthen our bond of loyalty and obedience to the Promised Messiahas to the extent that worldly ties became secondary?
Did we regularly pray to remain steadfast in loyalty and obedience to Khilafat, and nurture this attachment in our children?
Did we consistently pray for the Khalifa of the time and for the Jamaat?
Having reflected upon the above questions, can we say that the year brought spiritual gain – or does it demand serious repentance, renewed resolve and earnest prayer for reform in the year ahead?
The debate between the concepts of “nature” and “nurture” is currently ongoing. Nevertheless, the majority of scholars now recognise that both genetics and environmental factors play a crucial role in shaping an individual’s character.
What is nature and nurture?
What exactly is nature? Every living organism is born with a genetic blueprint encoded in its cells, known as DNA. This DNA contains all the information necessary for the organism’s development and functions. It determines physical characteristics and, to some extent, behavioural traits, for example, colour of the eyes, skin colour, inherited diseases, etc. Humans, like all other living beings, possess DNA.
The influence of the environment on our lives is called nurture. It also plays a crucial role in shaping an individual’s character. One’s home environment fosters various habits and moral values.
Scholarly views on nature and nurture
In contemporary society, individuals frequently rationalise their actions by attributing them to fate or asserting they had no alternative because of their inherent nature. However, such perspectives conflict with current scientific understanding.
Fundamentally, DNA – the fundamental blueprint of life – serves as nature’s detailed plan for all living organisms. DNA is composed of numerous genes, each carrying specific information, such as eye colour and other traits. Certain habits, characteristics and predispositions to diseases are inherited through these genes. Consequently, an individual born with a defective gene – for example, one associated with diabetes – is more susceptible to developing that condition during their lifetime. Scholars have long debated the relative influence of nature versus nurture.
As each clone shared the same genetic blueprint, the scientists set up an experiment for the ultimate test. Hundreds of these little identical creatures were placed in the same environment: the same water, temperature and amount of food. Even though the scientists tried to control all these variables, the unthinkable happened. Some crayfish stayed tiny; others grew big. Some died, others lived on and on. And while some became social, others enjoyed solitude.
This shifts our focus to epigenetics, a branch of science that examines how environmental factors influence DNA expression. Genes can be turned on or off depending on external conditions, a process known as epigenetic regulation. For instance, a pregnant woman’s diet can impact her unborn child’s gene expression, determining which genes are activated or suppressed.
Furthermore, our lifestyle choices – including diet and physical activity – can modulate how genes affect our lives. The same principle applies to all living beings; despite sharing identical DNA, external factors can alter gene expression.
Similar experiments have been conducted with human subjects. These studies involved identical twins (who share identical DNA) and fraternal twins (who share approximately 50% of their DNA). The findings from these experiments further demonstrated that genetics alone cannot determine an individual’s nature; both innate biological factors and environmental influences play crucial roles in human development.
Dr Nancy L Segal, a leading researcher in twin studies, discusses a remarkable case in her book Accidental Brothers. She describes two identical twins from Colombia who were accidentally separated at birth and mistakenly believed to be fraternal twins. They were raised in entirely different environments – one in the city and the other in a rural village. Upon reaching adulthood, they discovered they were, in fact, identical twins who had been inadvertently separated.
This case illustrates that both genetics and environment play significant roles in shaping us. It challenges the classic nature versus nurture debate, emphasising instead that nature and nurture together influence who we are.
The Islamic view
Islamic teachings recognise that both inherent nature and environmental influences shape our existence. In essence, both destiny and individual agency are vital in determining the course of our lives.
“[And follow] the nature made by Allah – the nature in which He has created mankind. There is no altering the creation of Allah. That is the right religion. But most men know not.” (Surah ar-Rum, Ch.30: V.31)
In this verse, Allah explicitly affirms that every individual is endowed with a conscience, enabling them to discern good from evil. However, due to inadequate upbringing, this innate predisposition is often suppressed, rendering it difficult to distinguish between right and wrong.
Moreover, in another verse, Allah elaborates it further by saying:
“And when thy Lord brings forth from Adam’s children – out of their loins – their offspring and makes them witnesses against their own selves [by saying]: ‘Am I not your Lord?’ They say, ‘Yea, we do bear witness.’ [This He does] lest you should say on the Day of Resurrection, ‘We were surely unaware of this.’” (Surah al-A’raf, Ch.7: V.173)
The Holy Prophetsa also said: “The mother of every person gives him birth according to his true nature. It is subsequently his parents who make him a Jew, a Christian or a Magian. Had his parents been Muslim, he would also have remained a Muslim. Every person to whom his mother gives birth [has two aspects of his life]; when his mother gives birth, Satan strikes him, but it was not the case with Mary and her son [Jesus Christ].” (Sahih Muslim, Hadith 6429)
This hadith emphasises the significance of nurturing, stating that every individual is born with an intrinsic true nature. However, over time, the process of nurturing influences and shapes that individual, ultimately determining whether they develop into a good or a bad person.
Furthermore, Islamic teachings are rich in guidance that directs an individual’s development from before birth through to the end of life.
In summary, both nature and nurture significantly influence an individual’s characteristics. While genetics sets certain predispositions, environmental factors and personal experiences also play a crucial role in shaping who we are. It’s important to recognise that life isn’t entirely predetermined; we do have choices.
We can decide what’s beneficial for our health and well-being and what’s detrimental. Ultimately, the responsibility lies with us to make the right decisions, and the power to steer our lives in a positive direction rests in our hands.
On 28 December 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa arrived at the Masroor Hall shortly after 10:30 am for the concluding session of Jalsa Salana Qadian 2025 from Islamabad, Tilford, UK.
After conveying salaam to those present as well as to viewers connected through MTA, Hazrat Amirul Momineenaa invited Nooruddin Nasir Sahib to recite a portion of the Holy Quran (Surah al-Hashr, Ch.59: V.19-25). Mansoor Ahmad Mansoor Sahib read out its Urdu translation. An Urdu poem written by the Promised Messiahas was then presented by Khalid Waleed Sahib.
Thereafter, Huzooraa took to the podium to deliver the concluding address. After tashahhud, ta‘awwuz and the recitation of Surah al-Fatihah, Hazrat Amirul Momineenaa began his address. A brief summary is presented below:
The Promised Messiahas said:
“Do not consider this Jalsa to be equivalent to any ordinary worldly gathering. The fact of the matter is that it is founded upon the pure support of truth and the propagation of Islam. The foundation stone of this Jamaat has been laid by Allah the Almighty Himself, and nations have been readied that will soon come to join its fold.” (Majmu‘ah-e-Ishtiharat [2019], Vol. 1, p. 361)
Huzooraa said that today, we are witnessing that Jalsa Salana gatherings are being held across the world, and just as the Promised Messiahas had foretold, nations are becoming part of these assemblies. The town of Qadian, once unknown to the world, has now become a focal point of global attention. According to the latest information, the current Jalsa includes representation from 37 countries, comprising participants from diverse regions and nations.
This reality stands as clear evidence that the support and succour of Allah the Almighty accompany this Jalsa. However, the true benefit of this gathering can only be attained by those who strive to fulfil the pledge they made with the Promised Messiahas. Only then can we become rightful heirs to the prayers he offered for those who attend the Jalsa.
The Jalsa attendees must have listened to many scholarly and thought-provoking speeches during this Jalsa, but these addresses will only yield benefit in their practical lives if they keep their pledge of allegiance firmly in view. Over time, people often forget the basis upon which they entered into bai‘at and lose sight of the true purpose of being an Ahmadi Muslim.
The Promised Messiahas was raised for the purpose of bringing back, in a practical and transformative manner, those who had drifted away from the true teachings of Islam, so that they might once again become the kind of Muslims the Holy Prophet Muhammad, peace and blessings of Allah be upon him, sought to cultivate. This was the very purpose for which Allah the Almighty sent the Holy Prophetsa who brought about pure and profound transformations among his Companionsra, moulding them into the finest and exemplary Muslims. This objective must always remain at the forefront of our minds.
The Promised Messiahas laid down several conditions in the pledge of bai‘at. Foremost among these conditions is the avoidance of shirk (associating partners with God). Shirk does not merely consist of prostrating before someone; rather, as the Promised Messiahas explained, if a person gives precedence to their own actions, schemes, or ego over Allah the Almighty, they are, in effect, setting up an object of worship alongside God.
The Promised Messiahas stated that those who enter into bai‘at with him must also affirm that they will never speak falsehood, nor will they commit adultery. In the present age, through television and other forms of media, such content frequently comes to the fore which, even if it does not lead to wrongdoing in practice, nevertheless gives rise to immoral and corrupt thoughts. It is therefore essential that we remain vigilant and safeguard ourselves against all such influences.
He further instructed that the five daily prayers should be offered in accordance with the command of Allah and His Messengersa, and that one should strive to observe Tahajjud. Moreover, one should invoke blessings upon the Holy Prophet, peace and blessings of Allah be upon him, seek forgiveness for one’s sins, repeatedly reflect upon the favours of Allah the Almighty, and express gratitude for them.
The Promised Messiahas also stated that one who has entered into a pledge of bai‘at with him must never inflict any form of unjust harm upon the creation of Allah the Almighty in general, and upon Muslims in particular, under the influence of selfish passions – whether through the tongue, the hand, or by any other means.
Furthermore, the Promised Messiahas emphasised that in all circumstances – whether in times of hardship or in times of prosperity – one must remain steadfastly loyal to Allah the Almighty.
Although we repeat these commitments every year and reaffirm that we shall act upon the conditions of bai‘at, we nevertheless often fail to keep them firmly present in our minds.
Some devoted members also write that they have displayed the Conditions of Bai‘at in their homes. This serves as a constant reminder of what the conditions of bai‘at entail, and by reading them regularly, one is continually encouraged towards self-reformation. In this way, it becomes clear how one is to become a true Ahmadi believer and how one is to fulfil the pledge of bai‘at. In times of trial and difficulty, one must never turn away from Allah the Almighty.
Some people write that they have offered many prayers, yet they have not been accepted. This indicates that there is a deficiency in our own efforts as well as in our supplications. There is no refuge for us other than Allah the Almighty before whom we may bow. If we persist steadfastly in this path, Allah the Almighty will surely bestow His grace.
We must also guard ourselves against false customs, immoral practices and the pursuit of base desires, and instead adopt the commandments of the Holy Quran as our guiding code of life. All these matters require serious self-examination. We must ask ourselves whether we are truly acting upon the commands of Allah and His Messengersa in their entirety.
The Promised Messiahas stated that whoever has entered into bai‘at with him must abandon arrogance and adopt virtues such as humility, good moral conduct, gentleness and meekness – only then can one become a true Ahmadi. We should keep all these matters before us and continuously assess the extent to which we are acting upon them.
The Promised Messiahas further stated that honouring faith and showing compassion for Islam, holding it dearer than one’s own life and wealth, is also a requirement for one who has pledged allegiance to him. Moreover, he instructed that the abilities and blessings granted by Allah the Almighty should be utilised for the benefit of mankind. This includes financial sacrifice as well as other means through which service to humanity can be rendered.
The Promised Messiahas further emphasised complete obedience to him – that all these recognised virtues should be practised solely for the sake of Allah the Almighty – and that one should strive to uphold them until the very end of life.
The Promised Messiahas appeared for the sole purpose of removing the dust that had settled upon the face of Islam, purifying it and presenting it afresh in its pristine form. For this mission, a community was to be prepared that would continue this work.
The very purpose of Jalsa Salana is to act upon the teachings articulated by the Promised Messiahas and to assess the extent to which we are implementing them in our lives. He clearly stated that this is a religious gathering, initiated under the special support of Allah the Almighty, so that He may transform us into truly Godly individuals.
All those attending the Jalsa, as well as those participating through MTA, have pledged allegiance upon these very principles. And just as the Promised Messiahas foretold that nations would join this Jalsa, this prophecy too has been fully realised.
Therefore, we must keep these matters constantly before us and make every possible effort to act upon them fully, never allowing ourselves to drift away from them.
The Promised Messiahas explained that in order to act upon these teachings and to guide people onto the straight path, it is essential that we cultivate righteousness (taqwa) within ourselves. On one occasion, he stated that mere rhetoric is of no avail without practical action. If we wish to discharge the true right of bai‘at, we must adopt taqwa. If we do so, we will enter the strong fortress of Allah the Almighty. If we are confronted by nations that view us with hatred and contempt, the only way to withstand such opposition is to purify our inner selves; once we do so, the help of Allah the Almighty will surely be with us.
Some people say that they have offered this prayer and that prayer, seeking worldly matters, yet none of their prayers have been accepted. However, the first question that must be examined is whether we have prayed in order to attain closeness to Allah the Almighty.
Thus, it is only through taqwa that our identity as Ahmadi Muslims can truly benefit us. The Promised Messiahas stated that even if one attains the elementary stages of taqwa, the grace of Allah the Almighty may still be bestowed. If a person lacks taqwa and yet complains that their prayers had not been accepted, this constitutes a matter of ignorance. Accordingly, the Promised Messiahas emphasised that it is incumbent upon every member of his Jamaat to tread the paths of righteousness and to partake of an ever-increasing share of faith.
The Promised Messiahas advised to adopt taqwa so that we may fulfil all those requirements that are essential for his bai‘at. Offer the prayers, and offer them with humility and submissiveness.
Huzooraa stated that many people come to him and say that they offer prayers and supplications. While it is true that they do observe the prayers, greater effort and deeper supplication are still required.
The Promised Messiahas further stated that if one has entered into bai‘at with him, then they must also engage in self-reformation and repentance, and develop a sincere concern for acting upon the commitments they have made with him.
In order to attain these qualities, seeking istighfar is also essential. To rely on supplication and personal schemes while abandoning Allah the Almighty is also a form of folly. The true benefit of bai‘at lies in witnessing a clear and manifest transformation within one’s life.
Although it is permissible to combine prayers and offer them together, it is not acceptable to claim forgetfulness and fail to offer the prayers altogether. Ahmadis, in particular, must safeguard themselves against such negligence.
On the occasion of Jalsa, attention is undoubtedly given to the observance of the prayers and to the offering of Tahajjud. However, when people return to their homes, this level of attentiveness often diminishes. Thus, when the Promised Messiahas drew attention to this matter, his intent was that if the prayers are observed properly and consistently, people will also benefit in their worldly affairs.
Allah the Almighty does not concern Himself with everyone indiscriminately; rather, He shows special concern for the salih (righteous and upright). Cultivate mutual affection and love among each other, and abandon cruelty and mockery.
The Promised Messiahas stated that a tree which bears no fruit is uprooted and discarded by the gardener. Therefore, if we have entered into bai‘at, we must fulfil its conditions so that no opposition may cause us harm. We should establish a firm relationship with Allah the Almighty, so that He Himself may care for us, and no one may be able to cause us any injury.
The Promised Messiahas advised us to live as brothers and exist as one united people. This should be the distinguishing feature of the Jamaat, and indeed one of its defining signs. Remove hostility from among ourselves and occupy ourselves with great and noble works. People will oppose us, but respond to them with gentleness and never allow passion to govern our actions. This is his exhortation; remember it as a solemn testament.
The Promised Messiahas stated that he repeatedly received the revelation that if we become righteous and tread the subtle paths of taqwa, God will surely be with us.
The Promised Messiahas further stated that he is also concerned with identifying truly righteous individuals within his Jamaat and entrusting certain religious responsibilities to them.
Therefore, each one of us should strive to be counted among such people and be prepared to serve in the propagation of faith. By the grace of Allah, a special group of Waqifeen-e-Nau is also being prepared, and they must keep these admonitions of the Promised Messiahas firmly in mind. Every individual should strive to walk the path of taqwa and become an heir to the prayers of the Promised Messiahas.
The Promised Messiahas offered prayers for his followers that they may attain the pleasure of Allah the Almighty and become seekers of His mercy.
If we desire to become heirs to the prayers of the Promised Messiahas – particularly those prayers he offered for participants of the Jalsa – then we must keep the conditions of bai‘at constantly before us.
Huzooraa also drew attention to the importance of displaying the Conditions of Bai‘at in a framed form as a continual reminder.
If we wish for the counsel and prayers of the Promised Messiahas to be fully realised in our own lives, we must act upon his teachings and faithfully fulfil the conditions of bai‘at that we have pledged with him.
Huzooraa then led everyone in silent prayer. Following the prayer, participants from Qadian presented taranas and poems.
At the end, Hazrat Amirul Momineenaa announced the attendance figures for Jalsa Salana Qadian 2025 and also provided updates on the participation at various other jalsas being held simultaneously across the world. Excluding those listening from home, the total number of participants connected through the Jamaat’s system was around 40,000.
It has now been just over five years since the world first grappled with the Covid-19 pandemic. Lockdowns propelled the adoption of communication technologies to new heights and daily life shifted into the virtual realm. Our generation soon became entangled in the web of smart devices. With globalisation and the internet’s reach growing ever stronger and entangling many people into virtual temptations, it is vital for us to reflect on how best to live our lives and heed the guidance of Hazrat Khalifatul Masih Vaa.
In this article, I will outline some of Huzoor’saa instructions and suggest practical steps to protect ourselves from the harms of the internet and smart devices.
Technology’s impact on children
The spread of technology raises serious concerns for parents about their children’s physical and mental well-being. Devices can harm not only the eyes but also the soul.
Toys and physical play are increasingly replaced by mobile phones and televisions. Online cartoons can quickly lead to unsuitable material, exposing children to content that may lure them towards activities that help Iblis debase God’s creation.
A call to parents and the Jamaat
Addressing these challenges, Huzooraa has drawn the attention of parents, the Jamaat’s administration and the auxiliary organisations:
“The fornication of the mind and the eyes is real and gradually this behaviour leads to actual sin. Parents [sometimes] are not careful in the beginning, but when the matter gets out of control, they lament and cry that our children have gone astray… our progeny has gone astray. Hence, it is important to be watchful. Do not let children sit in front of the TV when vulgar programmes are shown and be mindful of their internet use.
“Some parents are not highly educated. It is the duty of the Nizam-e-Jamaat [system of the Jamaat] to make them aware. Similarly, Ansarullah, Lajna and Khuddam-ul-Ahmadiyya should make programmes for their own auxiliaries to safeguard against these evils. Affiliate young boys and girls to the Nizam-e-Jamaat and the auxiliaries so that they always give precedence to their faith. In this regard, mothers and fathers should fully cooperate with the Nizam-e-Jamaat or the auxiliary.” (Social Media, 2019, UK, p. 20)
Two faces of social media
Instagram, Facebook, WhatsApp and similar platforms host both uplifting pages that strengthen faith and others that promote drug abuse, alcoholism and indecent content.
Advising Lajna Imaillah to reap maximum benefit from modern technology, Huzooraa said:
“As I have said today, we are able to utilise modern technology to convey our teachings. Apart from MTA, we also have Jamaat websites in which programmes and books filled with knowledge and information are easily available. You must seek to avail yourself of these resources and constantly increase your knowledge.” (Ibid., p. 72)
Developing a noble character and self-control
Huzooraa has also issued comprehensive guidance to help Ahmadi youth cultivate noble characters and self-discipline:
“The misuse of the Internet and social media is becoming increasingly common and this includes inappropriate chatting between boys and girls online. Similarly, the Internet is being used to watch indecent and immoral films, including pornography. The smoking of cigarettes or the use of shisha are also examples of vices that are spreading. Furthermore, even the permissible things can cause harm if they are misused.” (Ibid., p. 46)
He also cautioned that many modern films negatively influence viewers in the name of creativity, whereas MTA provides healthy, faith-inspiring alternatives:
“Thus, in the current era, media has brought us closer to each other not just within a country but around the world. Unfortunately, rather than bringing us closer to virtues, it has brought us closer to following Satan. Under such circumstances, an Ahmadi should be extremely watchful of his own state. Allah the Exalted has bestowed MTA on us. Allah the Exalted has given us a website for the spiritual and educational programmes of Jamaat. We can only stay focused on it if we pay full attention to it. This will take us near to God and we will be saved from Satan.” (Ibid., p. 71)
Practical steps for families
The internet is unlikely to recede; indeed, advances in artificial intelligence make vigilance even more crucial. Keeping Huzoor’saa guidance in view, the following practical steps can help, insha-Allah:
For children (to be implemented by parents)
Engage children in indoor and outdoor games, puzzles and word problems using books rather than apps.
Share stories of the Holy Prophet Muhammadsa, his Companionsra, the Promised Messiahas and his Khulafa to build a moral foundation.
Limit your own phone use in front of children; they learn by watching you.
Spend weekends visiting parks, museums and playgrounds.
Encourage children to tidy their own toys and books, distracting them from unnecessary screen time.
Supervise devices whenever children must use them for schoolwork, ensuring they do not stumble upon unsuitable sites.
For busy parents
Sit with your children each evening and ask about their day in a loving, non-interrogative manner so that they may develop a bond of friendship with you and share their issues, activities and interests with you.
Monitor behaviour despite a demanding schedule.
Encourage participation in sports, science projects and educational competitions.
For adults
Switch off devices and recite istighfar and Ayat-ul-Kursi whenever you feel spiritually low.
Avoid pages containing indecent content.
Follow Islamic, educational and health-oriented pages so algorithms suggest wholesome material.
Keep knowledgeable and righteous people in your friends list.
Decline friend requests from strangers.
Lajna members should avoid posting pictures of themselves or their daughters online.
Try to read printed religious and educational books rather than PDFs.
Use leisure time for physical activity – sport, gardening, walking, meeting friends and family, and/or exercising – so you rest naturally instead of scrolling aimlessly.
In my opinion, women can fruitfully occupy themselves with wholesome pursuits centred around the home such as gardening, arts and crafts, cookery and other hobbies. Where privacy allows, they may also take up physical exercise in appropriate settings such as the home, female-only gyms and sports centres, and any other settings which allow them to stay within the boundaries of purdah and decency.
Conclusion
By striving to follow Huzoor’saa guidance and adopting disciplined habits, we can shield ourselves from the moral and spiritual perils of the digital age. Effort is essential in every sphere of life: where there is a will, there is a way. Regular istighfar and durood enrich the soul and fortify us against the snares of Iblis, the arch-enemy of humankind.
On 5 October 2025, Jamaat-e-Ahmadiyya Regina hosted the “Every Child Matters” event at the Mahmood Mosque to promote awareness, reflection and solidarity with Indigenous communities in Canada.
The event aimed to build bridges of understanding and friendship between Indigenous and Muslim communities, in accordance with the teachings of Islam on justice, compassion and unity.
The programme commenced with a recitation from the Holy Quran, followed by a formal land acknowledgement recognising the traditional territories of Indigenous peoples.
After an introduction to Jamaat-e-Ahmadiyya and its mission of peace and service, Chief Mark Fox of Piapot First Nation delivered a deeply moving address. He spoke about the painful legacy of residential schools, emphasising that reconciliation must be rooted in honesty, compassion and continued dialogue. In a symbolic act of friendship, Chief Mark Fox presented a sacred blanket and headrest to Amir Jamaat-e-Ahmadiyya Prairie Region, Dr Habib ur Rehman Sahib.
Elder May Desnomie then led an Indigenous prayer. The Chief and Elder were each presented with traditional gifts and gift bags in appreciation of their participation and partnership.
In his address, the Regional Amir highlighted the Islāmic principles of reconciliation and justice, stressing that peace cannot flourish without mutual respect and understanding. The programme concluded with a silent prayer. Total attendance for the event was approximately 65 individuals. The local media also attended the event; prominent among them was the news team of local TV network CTV, which interviewed Regional Amir, while Eagle Feather News interviewed the President of Jamaat Regina, which was published on 5 October 2025.
Jamaat-e-Ahmadiyya Guadeloupe hosted an Interfaith Dinner on 17 December 2025, at the Jamaat Mission House in Les Abymes. This gathering marked an important milestone in fostering dialogue and cooperation among the religious communities of the island.
In the beginning of the programme, a French-language video presentation introduced the Ahmadiyya Muslim Jamaat, its mission, global humanitarian efforts and its commitment to peace and service to humanity. The guests appreciated this introduction, which helped establish a thoughtful and respectful atmosphere for the discussions that followed.
Several distinguished religious leaders participated in the event, including Monsieur Philippe Guiougou, Catholic Bishop of Guadeloupe; Pastor Pierre Thiam, representative of the Protestant Church; Father Michel, priest of the Romanian Orthodox Church; Pandit Vishnu – Elie Shitalou, representative of the Sanatan Dharma of Guadeloupe (Hindu community); and Mr Jean Keller and Ms Christine Goh, representing the Baha‘í community. My humble self represented the Ahmadiyya Muslim Jamaat.
The atmosphere throughout the evening was one of warmth, openness and sincere dialogue. Each representative shared reflections from their tradition, highlighting the importance of unity, respect and shared responsibility for the moral and social well-being of Guadeloupe.
One of the most significant outcomes of the evening was the collective decision to begin working toward the establishment of an Interfaith Committee of Guadeloupe. All participants agreed that this initiative represents the first foundational step, with the intention to expand and include additional religious traditions in the future.
It is noteworthy that this dinner was the first gathering of its kind ever held in Guadeloupe, bringing together leaders from such diverse religious backgrounds in a structured spirit of friendship and collaboration.
Majlis Khuddam-ul-Ahmadiyya Czech Republic held its 3rd annual ijtema on 10-12 October 2025 at the Prague Markaz, with part of the programme taking place in the Bohemian Switzerland region, under the theme “True Loyalty and Obedience to the Imam.”
The ijtema opened on Friday with Maghrib and Isha prayers, followed by a brief dars. On Saturday morning, the formal session was chaired by Sadr Majlis Khuddam-ul-Ahmadiyya Czech Republic. Academic competitions were held with full participation from all khuddam. Kashif Janjua Sahib, National President of Jamaat Czech Republic, delivered an address on loyalty and obedience to Khilafat. Sports and physical activities continued throughout the day. In the evening, Stefan Härter Sahib from Jamaat Germany joined the programme and shared reflections on his spiritual journey and his bond with Khilafat.
The concluding session included remarks from Sadr Majlis, who emphasised the importance of Itaa‘at-e-Nizam. After the distribution of prizes, the ijtema concluded with a silent prayer. The following morning, khuddam offered Tahajjud and Fajr prayers before departing for an educational hiking trip in Bohemian Switzerland (České Švýcarsko).
During the festive season, Muslim youth volunteers from Majlis Khuddam-ul-Ahmadiyya Yorkshire have been giving back to their local communities, supporting those most in need through a wide range of charitable and community-focused initiatives.
Members of the Ahmadiyya Youth Organisation joined the festive season by supporting those in need. Free food and clothes were distributed in the town centre and gift hampers were given to the elderly in care homes.#MKA#ServingMankindpic.twitter.com/ZaMkz2V629
Volunteers have prepared and distributed hundreds of homemade hot meals to vulnerable individuals at local soup kitchens, serving food directly to people experiencing hardship and food insecurity across the region in order to ensure no one goes hungry and with the aim of tackling the hunger crisis.
In addition, wellbeing parcels have been distributed to people who are homeless or sleeping rough. These parcels included essential items such as thermal socks, gloves, hats and basic toiletries – items that every person should have access to, particularly during the cold winter months.
The volunteers have also been visiting residential care homes, spreading festive cheer by delivering gifts and hampers and spending quality time with elderly residents.
Alongside social action, the young volunteers have contributed to environmental and conservation efforts, planting over 1,000 trees across South and West Yorkshire to support sustainability and improve local green spaces for future generations.
🌿 MKA Yorkshire Tree Planting Event 🌿 ⁰This weekend just gone, our Muslim youth from across Yorkshire came together at Howbeck Farm for a fantastic tree-planting initiative.
🌱 Together, we planted over 350 trees! ⁰This collective effort not only supports a greener and more… pic.twitter.com/5HdWbe0HME
On BBC Radio Sheffield, on 16 December 2025, a spokesperson for the volunteer group said:
“Our young people wanted to give back to the communities they are part of. This work is not new; we have been helping our local communities for decades. For us, it is about compassion, service and standing alongside those who are often forgotten – values that are central to our faith and our shared humanity.”
Free Christmas Day taxi service in Huddersfield
On Christmas Day, young Muslim volunteers from Huddersfield came together to provide a free taxi service for elderly residents, helping ensure safe and reliable transport to and from the local village hall during the festive period.
The initiative, carried out by Ahmadi Muslim youth from Huddersfield South, focused on supporting older residents who may face difficulties with mobility or access to transport, particularly on a day when public services are limited. By offering free lifts on Christmas Day, the volunteers helped ensure that elderly members of the community could attend activities at the village hall and remain connected rather than spending the day isolated at home.
In addition to providing transportation, the volunteers offered extra assistance where needed, including helping passengers in and out of vehicles and ensuring they arrived safely and comfortably. The service was delivered with care, respect and a strong sense of responsibility, reflecting a commitment to looking after the most vulnerable members of the local community.
The initiative was warmly welcomed by residents, many of whom expressed gratitude for the support provided. For several elderly individuals, the free taxi service made it possible to take part in Christmas Day activities that they might otherwise have been unable to attend.
The village hall also became a space for positive community interaction, allowing volunteers and residents to engage, share conversations and strengthen local connections. The project helped bridge generational gaps and encouraged a sense of togetherness during the festive season, reinforcing the importance of community spirit.
On 29 October 1925, I met the Chief Rabbi, the highest religious authority of the Jews in Britain. He was a man of short stature, bearded, and of a clerical appearance. He expressed his sympathy regarding our martyrs of Kabul. I said to him that I had come to convey my gratitude, for our religion teaches that one who does not thank people does not truly thank God either. He remarked that this was an excellent teaching and asked me to write down the exact wording of this expression of gratitude. I recorded it for him word by word.
When will the Messiah come?
The Chief Rabbi asked a few questions about the mosque and about the Ahmadiyya Jamaat. After responding to these, I said that, with his permission, I would also like to ask a few questions. He replied that I was most welcome to do so.
I said, “You are the foremost Jewish scholar in Britain. Please tell me why no prophet is now born among your people, whereas it is evident from the Bible that prior to the Messiah, prophets continued to arise among the Children of Israel. Yet for the past twenty years, no one has even made such a claim.”
He replied that their law had come to an end, and that although various other kinds of individuals might arise among them, a prophet could not.
I then asked whether he believed in the advent of Jesus. He replied in the affirmative. I said, “You are now gathering once again in Palestine. When, then, is the Messiah to come? Is there any sign regarding his advent? How will people recognise him when he comes, and how long is one to wait in expectation of his arrival?”
He responded, “I cannot say anything definite. God alone knows when he will come. Forty years ago, could anyone have foretold such great transformations in the world? In the same way, we believe that he will come, but we cannot say when. That knowledge rests with God alone. As for people accepting him, the answer is that truth spreads of its own accord. When he comes, people will recognise him themselves.”
I asked, “Will everyone recognise him of their own accord, and will all accept him? Why, then, did Moses have to confront Pharaoh?”
He replied, “In fact, these are matters pertaining to our own religion and do not concern you.”
I said, “Please do explain the matters of your own religion, so that something may at least become clear.”
He replied, for example, “One principle is that if anyone attempts to come and alter the past history of the Jews, I will not accept him.” I said, “Does this mean that what you understand Judaism to be is itself the true religion and the right path?” He replied, “Yes.”
Challenge
I asked, “In your view, what is the true purpose of religion? Is it to reach God and establish a relationship with Him, or is there something more?”
He replied, “Yes, that is indeed its purpose.”
I said, “Since you regard your religion as true, and I regard Islam as the true faith, let us resolve the matter through a challenge. You should pray for certain patients suffering from incurable diseases, and we, too, shall pray. Then we shall see who God supports.”
He replied that he was not prepared for this. I pressed him repeatedly, but he did not agree. He then said, “Present this to the Christians.” I replied, “This shows that you have no real confidence in your own religion.” At this, he fell completely silent.
I said, “You too must one day stand before God, as must I. He is my God, just as He is your God and the God of all. Therefore, I wish to state this to you plainly: the one who was to come has already come; apart from him, no one else will come. Your people waited before and will continue waiting until they die, but no one will descend from heaven. My task was to convey this message to you, and I have done so. I have brought this book, Ahmadiyyat, [or the True Islam]. I request you to read it carefully.”
He accepted the book with thanks and said, “Very well, I shall read it.”
Lectures in Portsmouth
Last week, three lectures by Malik Ghulam Farid Sahib[ra] MA, were held in Portsmouth. This city is the largest among the towns in southern England, and by the grace of God, our Jamaat is also established there. Notices regarding Malik Sahib’s[ra] lectures were published in the local daily newspaper, which also carried brief reports of his addresses.
On Saturday evening at 7:30 pm, Malik Sahib[ra] delivered a lecture at the Theosophical Society of Portsmouth on The British Empire and Islam. By presenting statistical evidence, he demonstrated that the British Empire was, in fact, the largest Islamic empire of the time.
Whereas the total Muslim population of all other independent Muslim countries amounted to approximately 27 million, the number of Muslims within the British Empire exceeded 115 million. Through the audience present – and, by extension, the British public at large – he drew attention to the fact that while there was reason to take pride in the British Empire being the largest Islamic empire, there was also a corresponding responsibility to familiarise oneself with the religious, moral, and political needs, aspirations, and conditions of its Muslim subjects.
Malik Sahib[ra] further stated that there was a divine wisdom underlying the fact that the British Empire had become the greatest Islamic empire in that era, namely that the Reformer of the Age was destined to be a Muslim.
Drawing parallels between the British Empire and the Roman Empire, in relation to the Promised Messiah and Jesus of Nazareth, Malik Sahib[ra] remarked that it would be beneficial for the British nation to study the claims and teachings of that Supreme Reformer, whose servitude they were destined to attain under the decrees of Divine providence.
The second lecture, delivered by Malik Sahib[ra], was on The Status of Women in Islam. In it, he explained in detail that the social and inheritance rights, as well as the moral and spiritual status, granted to women by Islam have not been accorded by any other religion.
The third lecture, delivered at St John’s Spiritualist Church, was entitled Islam – the Religion of Mankind.
One significant benefit of Malik Sahib’s[ra] visit to Portsmouth was that a friend named Bimley, who had previously accepted Islam through Maulvi Abdul Rahim Sahib Nayyar[ra] had later severed ties with us for certain reasons, met Malik Sahib[ra] and formally reaffirmed his entry into Islam.
He stated, “I had become an Ahmadi, then I went astray in various ways, but I have now reached the conclusion that peace of heart can only be attained in Ahmadiyyat.” His first Islamic name is Abdullah Bimley. May Allah the Exalted grant him steadfastness, amin.
Miscellaneous
By the grace of God, the construction of the mosque is progressing. The November issue of The Review of Religionshas been dispatched today. In addition to our esteemed brother Abdul Rahim Khan Sahib Khalid, son of the late Hazrat Nawab Sahib, one of our Nigerian brothers, Gabrial Martin, has also passed the Bar examination on this occasion with exceptionally high marks. He is now preparing for the LLB in London. Instead of three years, he completed the Bar examination in two years with distinction. May Allah the Exalted grant him abundant progress, amin.
Our respected brother, Sheikh Zafar Haq Khan Sahib, succeeded in the competitive examination for the ICS [Indian Civil Service]; however, it is regrettable that he was unable to pass the medical examination.
For the completion of the [London] mosque, I request friends to offer special prayers.
Wassalam, AR Dard.
Lecture on Life after Death
In its issue of 6 November 1925, the Wandsworth Borough News, London, published a summary of a lecture delivered by Malik Ghulam Farid Sahib[ra] MA at the Ahmadiyya Lecture Hall, 63 Melrose Road, Southfields, on the above-mentioned subject, [i.e., Life after Death]. The newspaper writes as follows:
“In order to elucidate his theme, the learned lecturer addressed, from the Islamic point of view and in concise form, the following five fundamental questions:
“(1) What is the human soul? (2) The origin of the soul. (3) Where does the soul go after its separation from the body? (4) The growth and development of the soul. (5) The state of the soul after death.
What is the human soul?
“In response to the first question, Malik Sahib[ra] explained that Islam teaches that the life and existence of the soul are entirely distinct in themselves. It is the soul through which human beings acquire understanding and perception of matters that lie beyond the grasp of the five senses.
“The relationship between humanity and God finds its central point in the human soul, which serves as the recipient and locus of the manifestations of Divine majesty and grandeur. Its connection with the body is of such a subtle nature that it has no parallel among any of the phenomena known to us.
“Through this connection with the imaginative faculty of the brain and the perceptive faculty of the heart – both of which exercise complete control over the external senses and are themselves dependent upon them – the soul operates in a manner that remains beyond full human comprehension.
“Scientists and psychologists have thus far been unable to fully understand the nature of the relationship between the soul and the heart. Nevertheless, there is not the slightest doubt that a delicate connection exists between the two and that, by virtue of this connection, the soul ascends into the brain in an unknown manner, in much the same way as oil rises in a wick, and then, through the brain, manifests itself in diverse functions and modes of action.
The origin of the soul
“With regard to the second question, Malik Sahib[ra] explained that the soul is not brought from somewhere outside and forcibly inserted into the earthly body; rather, it is generated from within it and develops alongside it.
“The soul is a subtle essence which, following the various transformations of the body, is formed from it in much the same way as wine is produced from barley. When the relationship between soul and body reaches the stage at which the completion of that phase is intended, movement begins in the heart, and life enters the body.
“Thus, the soul possesses its own distinct existence, while the body is a receptacle which, after the soul’s emergence, contains it within itself.
Where does the soul go after separation from the body?
“Regarding the third question, Malik Sahib[ra] stated that Islamic teaching holds that it is essential for the soul to reside in some form of body, for it is only through a body that it can manifest its powers. As long as the body remains capable of expressing these powers, the soul remains within it; when it is no longer capable, the soul departs from it. This departure of the soul is called death.
“However, upon leaving the earthly body, the soul immediately adopts another ‘body’, for it cannot exist without a body.
The growth and development of the soul
“In response to the fourth question, Malik Sahib[ra] explained that just as the human body is formed through stages involving plant and animal elements, and after this formation acquires the shape recognised as human, and then, through various transformations and states of weakness and helplessness, attains all the capacities necessary for entry into worldly life, so too does the soul pass through comparable stages after death.
“The first stage through which the soul must pass is the stage of the grave. This should be regarded as analogous to the earliest condition of the human being, when life is instilled in the embryo. During this stage, the soul undergoes innumerable transformations and begins to acquire a new form of life and a new type of sensations. Eventually, just as a child, upon reaching a particular stage within the mother’s womb, becomes the means for the birth of a soul, this soul in turn gives rise to another soul and itself serves as a body for that newly generated soul.
“Upon reaching this point, the soul is then transformed into a second state, in exactly the same manner as an embryo is transferred from the womb into an independent existence. Like a newborn child, it has absolutely no awareness or perception of the transformations and changes that occur during this period.
“When the duration of this stage also comes to an end, the soul enters a third stage. The condition of the soul at this stage resembles that of a young adult who has reached maturity. It becomes fully conscious of the state of life after death, after which it is placed in Paradise or Hell in accordance with its condition and deeds.
The state of the soul after death
“With regard to the fifth question, Malik Sahib[ra] stated that life after death constitutes a link in the chain of this very life. Thus, when we say that a person has died, it means nothing more than that his soul has taken flight from the body, for death does not befall the soul, nor does there ever come a time when the soul becomes lifeless. It is an inherent attribute of the human soul to remain alive, and for this reason, even the faintest signs of lifelessness can never overtake it.
“Death is a step in the soul’s advancement, by means of which it becomes capable of manifesting its powers and capacities in an excellent manner. In other words, the period for the full expression of the inherent tendencies of the human soul begins only after it has flown free from the cage of the four elements.”
(Translated by Al Hakam from the original Urdu, published in the 8 & 15 December 1925 issue of Al Fazl)
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
26 December 1896: On this day, a three-day conference commenced in Lahore, which was later extended to 29 December upon the unanimous demand of the audience to hear the full speech of Hazrat Mirza Ghulam Ahmadas, titled Islami Usul Ki Falasafi (The Philosophy of the Teachings of Islam).
The purpose of the conference was to provide representatives of all faiths and groups the opportunity to present the positive teachings of their religions based on their respective scriptures.
To read more about this book, see “Khaybar has fallen”: Anniversary of The Philosophy of the Teachings of Islam” at alhakam.org (8 January 2021, pp. 18-19).
26 December 1991: On this day, at 10 am, Hazrat Khalifatul Masih IVrh inaugurated the 100th Jalsa Salana Qadian. This was the first time since the migration from Qadian in 1947 that a Khalifatul Masih was physically present, creating a unique sense of enthusiasm among the attendees. (Silsilah Ahmadiyya, Vol. 4, p. 868)
To read more about this historic occasion, see “Retracing Blessed Steps” at alhakam.org (28 December 2018, pp. 14-15).
27 December 1905: On this day, at 10 o’clock in the morning, the Promised Messiahas led the funeral prayer of Hazrat Maulvi Abdul Karim Sialkotira for a second time and reburied him, through which Bahishti Maqbarah saw its inception. Prior to this, on 12 October, Hazrat Maulvi Abdul Karim Sialkoti’sra body was placed in a casket and buried elsewhere as amanat (interim burial). (Tarikh-e-Ahmadiyyat, Vol. 2, p. 403)
27 December 1985: On this day, Hazrat Khalifatul Masih IVrh announced the establishment of Waqf-e-Jadid as an international scheme, and said, “From this year, I announce the expansion of the Waqf-e-Jadid scheme to the whole world, instead of limiting it to Pakistan and India alone.” (Khutbat-e-Tahir, Vol. 4, p. 1020)
To read more about this financial scheme, see “A chronology of Waqf-e-Jadid’s early years (1957-1965)” at alhakam.org(25 December 2020, pp. 12-14).
28 December 1928: On this day, Jamaat-e-Ahmadiyya Australia convened its Jalsa Salana, which was the first-ever Jamaat gathering in that part of the world outside India. Hazrat Sufi Muhammad Hassan Musa Khanra, the pioneering Ahmadi of Australia, narrated the claims of the Promised Messiahas. By the grace of Allah, this proved to have a very great impact on all those present, including other non-Ahmadi guests. (Tarikh-e-Ahmadiyyat, Vol. 5, p. 100)
29 December 1909: Upon the instructions of Hazrat Khalifatul Masih Ira, a series of lectures was arranged in Lahore, commencing on this date, for the next four days. Christians had started a series of lectures in a college in Lahore, in response to which a series of Islamic lectures was started on the instruction of Hazrat Khalifatul Masih Ira. Aside from other speakers, Hazrat Sahibzada Mirza Bashir-ud-Din Mahmud Ahmadra delivered a lecture on the subject of salvation. (Tarikh-e-Ahmadiyyat, Vol. 3, p. 299)
29 December 2000: On this day, Hazrat Khalifatul Masih IVrh delivered the last Friday sermon of the 20th century. During his Friday sermon, Huzoorrh presented the words of the Promised Messiahas, which he said on the last Friday of the 19th century, which was 28 December 1900. (Al Fazl International, London, 2 February 2001, p. 5)
30 December 1921: On this day, Hazrat Musleh-e-Maudra, while delivering the Friday sermon in Masjid Noor, said that Sha‘airullah (Signs of Allah) should always be honoured and respected. Huzoorra said, “Allah the Exalted has designated some Signs. Their honour and respect is of utmost importance. This is so because mischief and evil always arise from [seemingly] trivial matters and progress slowly. Therefore, until the very means of its formation are closed, it cannot be stopped.”
30 December 1932: The famous aviator from India, Mr Ram Nath Chawla, came from Lahore on his aeroplane on this day, around 4pm and landed in the open field near Qadian railway station. Mr Chawla requested Hazrat Musleh-e-Maudra to see his plane.
To read more about this historic and interesting event, see: “From the first flight in Qadian to the ‘Khilafat Flight’ during the USA Tour 2022” at alhakam.org (28 October 2022, pp. 6-7).
31 December 2004: During his Friday sermon on this day, delivered from the Bait-us-Salam Mosque in Paris, France, Hazrat Khalifatul Masih Vaa gave valuable guidance in regards to electing Jamaat office-bearers and shed light on the responsibilities of office-bearers. Huzooraa said that the nizam (system) of the whole Jamaat revolved around the institution of Khilafat.
To learn more about this important topic, see, www.alislam.org.
31 December 2010: During his Friday sermon on this day, Hazrat Khalifatul Masih Vaa said that the year 2010 had commenced with a Friday and it was ending on a Friday as well, which is a blessed day. Huzooraa said that the sacrifices of lives that had been made by the martyrs of Pakistan, especially during the year 2010, would never go in vain.
1 January 1906: On this day, the Promised Messiahas was revealed:
“تين بكرے ذبح كئے جائيں گے”
“Three goats will be slaughtered.” (Tadhkirah [English], p. 811)
To read more about this revelation, see, “Maulavi Naimatullah Khan: An odyssey of mythic grandeur from Qadian to Kabul” at alhakam.org (10 September 2024).
1 January 1966: There was a risk of famine and drought in Pakistan due to a lack of rain. On this day, Hazrat Khalifatul Masih IIIrh urged Ahmadis to dedicate two prostrations of nawafil for the next seven days and pray for rain. Upon Huzoor’srh instruction, Hazrat Maulana Jalaluddin Shamsra led Salat-ul-Istisqa (prayer for rain) on 6 January in Rabwah. (Al Fazl, 8 and 12 January 1966, p. 1)
