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Opinion: Reflecting on the wonders of the eye

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Opinion: Reflecting on the wonders of the eye
Rameen Masood, Leicester, UK
Eye-Roman mosaic
Image: Library/AI Generated

God states in the Holy Quran: “Eyes cannot reach Him but He reaches the eyes. And He is the Incomprehensible, the All-Aware.” (Surah al-An‘am, Ch.6: V.104)

Medicine has a way of changing how you look at things long before it changes what you know. One day, you realise you no longer see a limb, a heart, a liver, or a brain in quite the same way. You begin to see organ systems. A grand design. And the hand of a Supreme Creator.

For me, this realisation has always existed, but learning about the eye made it feel more palpable than ever. Since starting medical school, every organ has left me in awe, and learning about the eye continues to fill this goblet of wonder. Perhaps it’s because such a small organ carries such an astonishingly glorious level of intricacy. Or perhaps because it reminds us so insistently that not all seeing per se is done with light alone.

Intricacies of the eye

Often described as the second most complex organ in the human body (the first is the brain), the eye is extraordinary not simply due to the ambit of its vision but because of what it invites us to reflect upon. During my ophthalmology block, this sense of wonder deepened further.

Those who have studied the eye, even briefly, will understand this well: the more you learn about it, the more you realise how much there’s still to learn. Layer upon layer, cornea, lens, retina, each meticulously arranged. The sclera, episcleral, Bruch’s membrane, the retinal pigment epithelium – the list goes on. Structures so small, yet so precious.
And yet, I often think about how casually we speak of sight. We wake up and open our eyes. We see the world all around us. Colour, movement, faces, texts. Yet, we rarely pause to reflect.

More than what meets the eye

Whilst learning about the eye, I came across the Arabic word for the eye, “ayn,” which, quite fascinatingly, is also translated as “a spring of water.” Thematically speaking, water brings countless connotations to mind and is essential for life to thrive. In a similar vein, it can be propounded that our eyes are springs of spiritual life.

There is an unseen facet to vision that medicine alone can’t fully account for. We can map photoreceptors and explain how light becomes perception; nevertheless, there remains something unresolved. It may sound arcane, but there are aspects of sight which exist beyond the confines of diagrams and definitions. The Quranic verse cited at the beginning reminds us that while our eyes may fail to reach the Almighty God, He reaches the eyes. This adds an extra blanket of meaning to what we consider sight to be and explores the idea that seeing is also about our willingness to receive.

I think this notion became particularly apparent to me recently as I saw various ocular conditions which medicine could treat and those it could only slow. Retinal detachments that required urgent referrals, dry age-related macular degeneration that progressed slowly, almost reminiscing how despair doesn’t always arrive all at once. Metamorphopsia, where straight lines seem wavy, presents a prejudiced version of reality. So, the diseases of the eye can bring a person to such a stage where the eye remains physically present, but it no longer offers the truth.

Seeing what can’t be seen

And this, I think, seems like an apt segue into the realm of spiritual sight. The loss of physical sight is undoubtedly devastating. The true weight of this can only be understood by those who endure it. But what pains me even more is how easily the disease of spiritual blindness spreads, discreetly engulfing all that comes its way. It’s quite scary how one person’s dulled conscience can become another’s point of reference. In fact, over time, distortion can begin to mistakenly feel crystal clear. After all, even the eye can adjust to darkness if we stay in it long enough.

This is why I have come to realise the importance of praying for insight and wisdom. Knowledge by itself is often insufficient unless we know how to employ it rightly. Prayer is needed for the ability to recognise when something is amiss, even if it appears familiar. It fosters the courage to admit when our vision needs correcting.

This is exactly why Allah taught the Holy Prophetsa to pray:

رَّبِّ زِدۡنِیۡ عِلۡمًا

“O my Lord, increase me in knowledge.” (Surah TaHa, Ch.20: V.115)

Similarly, the Promised Messiahas was also taught this prayer by Allah:

 رَبِّ أَرِنِي حَقَائِقَ الْأَشْيَاءِ

“[O] Lord, show me the reality of things.” (Tadhkirah, 2018, p. 990)

Therefore, it is clear that seeing the unseen requires more than anatomy. It requests a connection between the inner self and the wider universe as everything moves in obedience to the Lord of the heavens and earth. Regarding this, the Promised Messiahas eloquently elucidates:

“Therefore, a muttaqi (or a righteous person) must, to a certain degree, make an intentional struggle. For when such a person attains the rank of a salih (or a virtuous servant), the unseen no longer remains hidden to such a person. A stream gushes forth from within such a one and reaches God. An individual of this nature witnesses God and His love with their eyes.” (Malfuzat [English], Vol. 1, p. 27)

This realisation compels us time and again to loudly profess the unity of Allah and declare that there is a Supreme Creator responsible for the creation of the eyes. With its mind-perplexing complexity, how can one even fathom that the eyes came into existence by mere chance and without the command of al-Khaliq (the Creator) and al-Musawwir (the Fashioner)?

Unequivocally, the eye is but one of the innumerable remarkable creations of the Almighty God. How, then, can we ever render our thanks to Him? Truly, how benevolent is our Lord that even when our eyes cannot reach Him, He still reaches the eyes. May Allah the Almighty, who is al-Wahhab (the Bestower), bless us with spiritual insight and the ability to perceive His manifestations, both the seen and the unseen, as He pleases. Amin!

Muslims: Lovers of Jesus?

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Muslims: Lovers of Jesus?
Daanish Malik, Student, Jamia Ahmadiyya Canada
Crescent-Cross-Jesus-Islam
Image: Library/AI Generated

What do Muslims think about Jesusas? Unbeknownst to many, the Holy Quran strongly requires one to love, respect, and honour him. God Almighty has given him a revered and honoured status in the Quran:

“When the angels said, ‘O Mary, Allah gives thee glad tidings of a word from Him; his name [shall be] the Messiah, Jesus, son of Mary, honoured in this world and in the next, and of those who are granted nearness [to God].” (Surah Al-e-Imran, Ch.3: V.46)

But taking it one step further, can Muslims be considered his most devout lovers? Imitation can be seen as the sincerest form of affection, so here are five ways Muslims emulate Jesusas, proving their love for him.

Same declaration of faith

Throughout the life of Prophet Jesusas, we find that he taught his disciples the creed of worshipping one God. In the Gospels, it is recorded that he said, “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” (John 17:3)

And what is the Muslim declaration of faith? The Holy Prophet Muhammadsa declared, “Verily, Islam is founded on five (pillars): testifying the fact that there is no god but Allah, establishment of prayer, payment of Zakat, the fasts of Ramadan and pilgrimage to the House.” (Sahih Muslim, Kitab al-Iman, Hadith 16d)

The first step in becoming a Muslim is believing in the one true God, just as Prophet Jesusas taught. In Islam, one must sincerely declare his faith in one God to enter the fold of the religion. Over a billion Muslims around the world follow the underlying message Jesusas shared to his disciples. They proudly express the same declaration he taught his followers. 

Semblance in the method of worship

Similarly, we find in the Bible that Jesus’as way of praying is strikingly similar to that of Muslims.

Leading up to the Crucifixion, Jesusas was with some of his closest disciples in the Garden of Gethsemane. After gathering them, the Bible narrates that, “And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.” (Matthew 26:39)

The act of falling on the face while praying is prostration.

This resembles how the Holy Prophet Muhammadsa taught Muslims to pray. This description of Jesus’as prayer perfectly matches the sujood position of Islamic prayer. Muslims, from their childhood, pray in this exact manner. Today we find that Muslims are at the forefront of keeping his blessed tradition of praying like this alive and well.

Same diet

It is a well-known fact amongst theologians, historians, and Christians alike that Jesusas never ate pork. He strictly adhered to the Mosaic Law which forbade the consumption of swine.

In the same manner, the Holy Quran declares, “Forbidden to you is [the flesh of an animal] which dies of itself, and blood and the flesh of swine; and that on which is invoked the name of one other than Allah […]” (Surah al-Maidah, Ch.5: V.4) 

Acting upon this instruction, all practicing Muslims strictly avoid consuming pork. Just as Prophet Jesusas did. 

Same greeting

One lesser-known fact about Jesusas relates to his greeting.

In the Bible, there are many instances when he comes to his disciples and greets them by saying “Peace be with you”.

For example, after the Crucifixion, it is narrated, “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.” (John 20:19)

Similarly, Prophet Muhammadsa repeatedly instructed his companions to spread the greeting of السلام عليكم meaning “Peace be upon you”.

On one occasion he said, “O people, exchange greetings of peace (say: peace be upon you to one another), feed people, strengthen the ties of kinship, and be in prayer when others are asleep, you will enter Jannah in peace.” (Riyad as-Salihin, Kitab as-Salaam, Hadith 848)

In another narration we find that he said, “When you enter your house, say assalamu ‘alaikum (peace be upon you) to your family, for it will be a blessing both to you and to your family.” (Riyad as-Salihin, Kitab as-Salaam, Hadith 861)

Every Muslim today continues Jesus’as tradition of spreading the greeting of “peace be with you” to each other. This is a divine practice taught to us by the prophets and continued in this age by the Muslims.

Recognise the fulfillment of grand prophecy

Finally, before his departure, Prophet Jesusas left his disciples with a grand prophecy to give glad tidings of another to come and complete the faith. He said, “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.” (John 16:12-13)

Here, Prophet Jesusas is beautifully telling his disciples of the advent of the Holy Prophet Muhammadsa. He was titled as-Sadiq meaning “the Truthful”. He came to complete the faith just like Jesusas said he would. He spoke not on his own but transmitted that which was revealed to him by God, as the Holy Quran states:

“Nor does he speak out of [his own] desire. It is nothing but [pure] revelation [that has been] revealed [by God].” (Surah an-Najm, Ch.53: V.4-5)

He made countless prophecies, many of which we see being fulfilled in this era.

Muslims believing in the truthfulness of Prophet Jesusas, accept this great prophecy to have been fulfilled. They recognise that his prophecies, especially regarding the advent of an even greater prophet, came into being. Muslims out of their immense obedience of the One who sent Jesusas, accepted the one whose advent he prophesied 2,000 years ago.

Conclusion

These examples constitute five of the numerous ways through which Muslims manifest their reverence for Prophet Jesusas. There is a well-known proverb that “Actions speak louder than words”. We can all claim to love someone, but the true lover is he who not only professes his love, but in his every action displays it. A true lover shows their inspiration in their very conduct. Who else besides Muslims can say they believed, worshipped, ate, and spoke just as Jesusas did?

Combining the prayers: The exception to the rule and importance of appointed timings

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Combining the prayers: The exception to the rule and importance of appointed timings
Azhar Ahmad Goraya, Missionary, USA
Prayers-Mosque-Alone-Islam
Image: Alim/Unsplash

In our worldly lives, we are governed by the clock. We respect the doctor’s appointment. We rush to catch the train. We are punctual for our meetings with bosses or teachers. Yet, when it comes to the daily prayers, how often do we seek to bend the schedule to suit our comfort?

Allah the Almighty declares in Surah an-Nisa in the Holy Quran:

إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا

“Surely, prayer is a prescribed duty that should be performed at its appointed times.” (Surah an-Nisa, Ch.4: V.104)

The word used here is mauquta. It is derived from waqt (time). Just as the sun rises and sets according to a rhythm, our spiritual life is meant to be attuned to the sun’s rising and setting through the daily prayers.

Then, Allah the Almighty tells us in Surah al-Baqarah:

حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ

“Guard strictly your prayers, especially the middle prayer.” (Surah al-Baqarah, Ch.2: V.239)

In this verse, believers are called to “guard” their prayers. One primary means of guarding them is ensuring they are offered separately at their specific times. The verse specifically highlights the “middle prayer” (salat al-wusta). According to Hazrat Musleh-e-Maudra, the middle prayer is defined as the one that occurs when a person is most occupied with worldly engagements. Therefore, simply having a busy schedule is not a sufficient reason to combine prayers; rather, the Quranic command is to break away from those very engagements to bow before Allah the Almighty.

The most beloved action

The importance of punctuality in prayer is further emphasised in the ahadith. Hazrat Abdullahra narrates:

“I asked the Prophetsa about the dearest deed to Allah. The Prophetsa replied: ‘To offer the prayers at their appointed times.’

“Then I asked, ‘After that?’ He replied, ‘Kindness to parents.’

“Then I asked, ‘And after that?’ He said, ‘Jihad in the path of Allah.’” (Sahih al-Bukhari, Hadith 527)

Notice, the Holy Prophetsa did not just say “to pray.” He specified praying at the appropriate time. 

The Prophetsa also elevated its importance beyond kindness to parents and even jihad in the path of Allah the Almighty. It cannot, therefore, be treated trivially. 

The natural inclination of a believer

The Promised Messiahas came to restore the perfect balance of Islam. He taught us that while Islam is a religion of ease, it is not a religion of laziness.

There was a companion named Hazrat Sheikh Karam Ilahira Patialvi, who, before accepting Ahmadiyyat, subscribed to the Ahl-e-Hadith school of thought. He was accustomed to frequently combining prayers. He asked the Promised Messiahas about this habit. The Promised Messiahas explained:

“Regarding the combining of prayers, in my view, both the opposing and agreeing parties have resorted to extremes. On the one hand, the state of those who practice this is such that they combine prayers without any legal excuse or permissible necessity. It reaches the point that if they are smoking a hookah or playing cards, etc., and the Azan is called, they think, ‘who can leave such activities to go to offer Salat?’ They immediately resolve to combine the prayers, without regard to whether the second prayer is offered or even whether both are abandoned.”


He stated: “This is a very bad thing. Shortcomings and negligence in a necessary obligation, such as prayer, are indicative of a weakness of faith. And on the other hand, the state of the Hanafis is such that no matter how necessary and valid the excuse may be, they will allow the prayer to be offered beyond its permitted time (qada) but will not combine them out of stubbornness and opposition to the Ahl-e-Hadith.” (Seerat-ul-Mahdi, Part 4, Vol. 2, p. 87)

The Promised Messiahas further illuminated his own personal love offering of each prayer separately at its appropriate time, when he stated:

“The non-muqallidin have a tendency to combine the prayers even at the slightest of rain or if they must go to court. In fact, they even consider it permissible to combine the prayers when there is no rain or any apparent reason. However, I truthfully proclaim that we have no need to concern ourselves with this argument, nor do I wish to engage in such a debate, because inherently it is my nature that I prefer to offer the prayers at their own time, and I hold very dear the teaching of offering the prayers at their appointed time. In fact, even in heavy rain, I naturally desire that the formal prayer be offered at its own time. Although the Shi‘as and non-muqallidin have had lengthy debates on this issue, I have no concern with this. Others do this only out of indolence.” (Malfuzat [English], Vol. 4, pp. 133-134)

Understanding the exceptions

So, when is it permissible to combine the prayers? 

Combining prayers is a rukhsah – a concession from Allah the Almighty – intended for times of genuine hardship, not simple convenience. This can include:

  1. Travel: when one is on a journey that disrupts normal routine.
  2. Sickness: when physical frailty makes separate prayers a hardship.
  3. Extreme weather: torrential rain or dangerous conditions that make the journey to the mosque perilous.
  4. Critical professional constraints: situations where leaving one’s post causes harm (e.g., a surgeon in the middle of an operation, a soldier on guarding a critical location). 
  5. Job constraints: where an employer does not permit their employee to take breaks for separate prayers. A standard busy work schedule is not generally an excuse; a believer should strive to negotiate with employers to protect their religious rights. 
  6. Communal activity or event: a large gathering which makes it difficult for everyone to prepare and offer the next prayer on time.

The distinction between mosque and home

A common misunderstanding arises regarding combining prayers due to short daylight hours (winter) or late nights (summer). In these seasons, prayers may be combined in the mosque to facilitate the congregation, as it is impractical for men to return to the mosque twice within a very short window.

However, this concession does not apply to the person sitting comfortably at home.

If a person is not attending the mosque and has no other personal impediments, they must offer the prayers separately at their appointed times. As the Holy Prophetsa declared:

جُعِلَتْ لَنَا الأَرْضُ كُلُّهَا مَسْجِدًا

That the entire earth has been made a mosque for his followers. (Sahih Muslim, Hadith 522) If a person cannot reach the mosque, their home becomes their place of worship and the standard timing rules apply.

The malady of habitually combining prayers

We must be careful that the exception does not become the rule. Hazrat Musleh-e-Maudra identified the habit of combining prayers without justification as a spiritual disease. He stated:

“Prayer should be offered on time. Yes, if a special occasion arises and the prayer must be combined, then it is permissible. But I see that in our Jamaat, people hastily combine the prayer. This malady of combining the prayers has spread widely; it should not be so. If someone takes offence at your getting up to offer prayer while talking, then let him take offence; do not care for such a person and offer the prayer on time. The words يُقِيمُونَ الصَّلوةَ [they observe Prayer] have appeared in the Holy Quran because prayer should be offered at its appropriate time.” (Nasa‘ih Muballighin, Anwar-ul-Ulum, Vol. 3, p. 390)

When prayers are habitually combined to “get them over with,” they demonstrate to Allah the Almighty that our worldly engagements take precedence over His commandments. This negligent attitude is opposite to the condition of a believer.

Allah the Almighty warns us against this negligence in Surah al-Ma‘un, where he states:

فَوَیۡلٌ لِّلۡمُصَلِّیۡنَ ۙ۔ الَّذِیۡنَ ہُمۡ عَنۡ صَلَاتِہِمۡ سَاہُوۡنَ ۙ۔

“So, woe to those who pray, but are unmindful of their Prayer.” (Surah al-Ma‘un, Ch.107: V.5-6)

Being “unmindful” is not just forgetting to pray. It refers to those who treat the prayer as a burden, delaying it without cause, or robbing the daily payers of their distinct identity by merging them casually with another. 

Our prayers will only benefit us if they are done in the proper manner. If we are weak in guarding our prayers, our prayers will be weak in guarding us.

Hazrat Khalifatul Masih Ira warned against this laziness in his commentary on Surah al-Fatihah. He explained that when we say iyyaka nasta‘in (Thee alone do we implore for help), we are making a pledge against laziness:

“In نستعین [We seek help], it has been intimated that a person should not be lazy; rather, he should be an active worker. Satan deceives man that, ‘you are weak; you cannot perform this or that religious service’. Several unworthy excuses arise in the heart, such as ‘we have a legitimate excuse; we cannot go to the mosque,’ or ‘we cannot fast,’ or ‘the prayer should be combined.’ One should avoid such excuses. One should draw their attention towards the worship and obedience of Allah with alertness. What connection is there between the statement نعبد [We worship You, O Allah] and laziness?” (Irshadat-e-Nur, Vol. 3, pp. 103-104; Haqaiqul Furqan, Vol. 1, p. 35)

We see this discipline in the life of Hazrat Khalifatul Masih Vaa. Despite an incredibly demanding schedule, Huzooraa does not combine prayers due to work or fatigue. Furthermore, those who visit the markaz in the UK observe that, despite significant variations in daylight, prayers are not combined in the mosque for most of the year – only during the most extreme weeks of winter and summer.

Guarding our frontiers via salat at its appropriate time

Instead of looking for excuses to delay or escape prayer, a believer should look forward to the next one. This state of spiritual anticipation is what the Holy Prophetsa called ribat – the active guarding of one’s spiritual frontiers. The Prophetsa declared:

أَلاَ أُخْبِرُكُمْ بِمَا يَمْحُو اللَّهُ بِهِ الْخَطَايَا وَيَرْفَعُ بِهِ الدَّرَجَاتِ إِسْبَاغُ الْوُضُوءِ عَلَى الْمَكَارِهِ وَكَثْرَةُ الْخُطَا إِلَى الْمَسَاجِدِ وَانْتِظَارُ الصَّلاَةِ بَعْدَ الصَّلاَةِ فَذَلِكُمُ الرِّبَاطُ فَذَلِكُمُ الرِّبَاطُ فَذَلِكُمُ الرِّبَاطُ

“Shall I not tell you of that by means of which Allah erases sins and raises (people) in status? Doing wudhu properly even when it is inconvenient, taking many steps to the mosque and waiting for one prayer after another. That is the ribat for you, that is the ribat for you, that is the ribat for you.” (Sunan an-Nasa‘i, Hadith 143)

The verdict of the heart

Whenever we are tempted to combine prayers on questionable premises, let us apply the test given by the Holy Prophetsa to Wabisah bin Ma‘badra. Wabisahra once asked the Prophet, “What is righteousness?” The Prophetsa replied:

استفت قلبك، الْبِرُّ مَا اطْمَأَنَّتْ إلَيْهِ النَّفْسُ، وَاطْمَأَنَّ إلَيْهِ الْقَلْبُ، وَالْإِثْمُ مَا حَاكَ فِي النَّفْسِ وَتَرَدَّدَ فِي الصَّدْرِ، وَإِنْ أَفْتَاك النَّاسُ وَأَفْتَوْك

“Consult your heart. Righteousness is that about which the soul feels at ease and the heart feels tranquil. And wrongdoing is that which wavers in the soul and causes uneasiness in the breast, even though people have repeatedly given their legal opinion [in its favour].” (40 Hadith of Imam Nawawi, Hadith 27)

Conclusion

The balance in Islam is therefore perfect. It allows the combining of prayers for genuine, unavoidable hardship – be it extreme weather, travel or a professional duty beyond our control. But for the normal course of life, the call is for vigilance, discipline and separation of the prayers. 

Let’s remember that a believer does not offer prayer when they have time; rather, a true believer makes time to offer the prayers.

Interfaith symposium held by Lajna Imaillah Bradford East, Canada

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Interfaith symposium held by Lajna Imaillah Bradford East, Canada
Durr-E-Rehman, Student, Aisha Academy Canada

On 23 November 2025, Lajna Imaillah Bradford East, Canada, held an Interfaith Symposium. The event united representatives from Judaism, Christianity and Islam to discuss the theme, “The Coming of the Messiah.”

The event began with a recitation from the Holy Quran. The speakers expressed thoughts on the common themes of mercy, guidance and moral reform found in all faiths. This inspired attendees to seek interfaith understanding, harmony and our collective efforts toward a more compassionate and spiritually conscious world.

Health seminar held in Bondoukou, Ivory Coast

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Health seminar held in Bondoukou, Ivory Coast
Shahid Ahmad Masud, Regional Missionary, Ivory Coast
Health seminar held in Bondoukou, Ivory Coast
Image: Ivory Coast Jamaat

On 6 December 2025, Jamaat-e-Ahmadiyya Bondoukou, Ivory Coast, held its second health seminar at the regional library of Bondoukou. The seminar was attended by 50 people, including non-Ahmadis.

Dr Coulibaly Ahmad, a gastroenterologist, was invited as a special guest from the University Hospital Centre of Cocody, Abidjan.

The seminar started with a recitation from the Holy Quran and after this, Dr Coulibaly Ahmad explained in detail about recommended practices during the month of Ramadan and gave a dietary chart to participants, which is beneficial in daily life. A question-and-answer session was held at the end. The seminar concluded with sa ilent prayer.

38th West Coast Jalsa Salana held in USA

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38th West Coast Jalsa Salana held in USA
Ahsan Mahmood Khan, Afsar Jalsa Gah
38th West Coast Jalsa Salana USA
Image: USA Jamaat

The 38th West Coast Jalsa Salana USA was held on 26-28 December 2025, at the Baitul Hameed Mosque in Chino, California, located approximately 30 miles east of Los Angeles. Nearly 2,300 Ahmadi Muslims from across the country, primarily representing the 11 chapters of the Western States, attended this annual gathering.

This year marked the highest attendance in the history of the West Coast Jalsa Salana. The theme of the 2025 Jalsa Salana was “Wahdaniyyat – The Oneness of God,” emphasising the unity of Allah in all aspects of a Muslim’s life.

After the flag-hoisting ceremony, the Jalsa Salana formally commenced. Dr Sahibzada Mirza Maghfoor Ahmad, Amir Jamaat USA, delivered the opening address and emphasised the recognition of the Oneness of Allah as the foundation of Islamic belief. This was followed by a speech on “The Holy Prophet Muhammadsa: A Life Devoted to Tawhid”, by Faran Rabbani Sahib. Anwer Mahmood Khan Sahib, Naib Amir Jamaat USA, then spoke on “The Strength of the Nizam (system) of the Jamaat.”

The Saturday morning sessions covered a wide range of topics, including “Allah as the One True Friend in the Age of Digital Illusions” by Qasid Sadiq Sahib; “The Importance of Congregational Salat” by Zakaria Sayed Sahib; “The Sacrifices of the Youth in Upholding God’s Unity” by Intisar Malhi Sahib and a biographical address on Hazrat Maulvi Ghulam Rasul Rajekira, delivered by Anas Chaudry Sahib.

This year’s Jalsa included an additional combined afternoon session for men and women – with arrangements of purdah – featuring two addresses: “Unity Cannot Exist without Purity of Heart” by Ahmad Salman Khurshid Sahib and “When the World Becomes an Idol – Lessons for a Muwahhid” by Usman Jamil Sahib.

The evening guest session welcomed nearly 100 non-Ahmadi guests, including local and state government officials, members of law enforcement, professors, university students and representatives of interfaith congregations. A presentation, “Teachings from the Holy Quran on Peace and Unity”, was delivered by Abdul Lateef Balanta Sahib, National Secretary Nau-Mubai‘een. Several dignitaries also gave brief remarks, with the session moderated by Amjad Mahmood Khan Sahib, National Public Affairs Secretary. This session also featured a special presentation of the “Jalsa Cares” service initiative in partnership with the local food donation non-profit God’s Pantry, recognising the organisers for their service. Volunteers from the Jamaat assisted with food packaging the day prior to the start of Jalsa. Guests later enjoyed dinner at Zahir Basketball Court, toured the Voices for Peace exhibition and participated in interviews conducted by MTA USA.

The ladies’ separate session also had speeches, including “Unity of God and High Moral Values” by Amtul Rehman Ahmed Sahiba, “Carrying the Torch of Islam to the Corners of the Earth” by Nicole Williams Sahiba, “An Ahmadi Woman – A Guardian of Faith for the Next Generation” by Misbah Rashid Amjad Sahiba and “Khilafat – Empowering Ahmadi Women” by Daniya Chowdhury Sahiba. A message from Sadr Lajna Imaillah USA, Dhiya Bakr Sahiba, was then read out by Naib Sadr Lajna USA, Aziza Rahman Sahiba, to close the session.

The closing session on Sunday included an Urdu address by Musa Chaudhry Sahib on “Practising One’s Faith as a Means of Tabligh.” Naib Amir Jamaat USA, Bilal Rana Sahib, followed with a speech on “Khilafat – The Living Reflection of Divine Unity.” Missionary-In-Charge, Azhar Haneef Sahib, then delivered an address entitled “Zikr-e-Habib, Ta‘alluq Billah – The Promised Messiah’s Relationship with Allah.”

The highlight of this Jalsa Salana was the closing address of Jalsa Salana Qadian, delivered by Hazrat Khalifatul Masih Vaa, which was recorded earlier in the day and presented during the closing session.

The Jalsa Salana concluded with a silent prayer, led by Amir Jamaat USA. MTA USA conducted live on-site interviews, both roaming and in the studio, throughout the Jalsa. The entire event was live-streamed on YouTube and the official Jalsa Salana website. Live translations in Spanish, Urdu and Pashto were provided for all sessions.

Additional programmes were organised by the Waqf-e-Nau and Sanat-o-Tijarat Departments, along with the Ahmadiyya Muslim Medical Association. An Amin ceremony, formally recognising the completion of the first reading of the Holy Quran, was conducted by the National Talim-ul-Quran Department, with several boys and girls participating. The National Rishta Nata Department once again hosted a Meet and Greet programme to facilitate family introductions, with several families introduced over the three days. Majlis Khuddam-ul-Ahmadiyya USA hosted the MKA Hub, providing games, food and inspirational talks for members, while a Lajna Hub and Nasirat Hub were similarly arranged on the ladies’ side. The handicraft and snack stalls were also arranged on the ladies’ side for the National Lajna Conference Center fundraising. The Jalsa also featured a bookstall showcasing the latest Jamaat publications and a stall hosted by Humanity First USA.

The 2025 Jalsa Salana welcomed 123 international guests, 77 non-Ahmadi guests and representation from 13 countries. Four newspapers covered the Jalsa and published news reports.

The year 1925 in review: Sacrifices, global expansion of the Jamaat, and signs of a changing world

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The year 1925 in review: Sacrifices, global expansion of the Jamaat, and signs of a changing world
The year 1925 in review: Sacrifices, global expansion of the Jamaat, and signs of a changing world

Martyrdoms in Afghanistan and international reaction

Early in February (1925), two of our brothers, Maulvi Abdul Halim and Mir Ali, may they rest in peace, were stoned to death in Afghanistan, at which the whole civilised world was shocked and sympathised with us.

Very soon, however, the Afghan government met with condign punishment at the hands of Italy.

Missionary expansion across India

Then, missionaries were sent from Qadian to all parts of India, who trumpeted forth the advent of the Promised Messiahas and shook the country all over to awaken it from its deep sleep.

Establishment of missions in Persia, Java and Syria

Missions were opened in Persia, Java, and Syria, where Ahmadiyya jamaats are now established.

Defence of the Holy Prophet’sas honour in the press

August was marked by the ignominious cartoon published in The Star, against which a strong protest was immediately made to make the paper apologise. The whole world of Islam was indignant and The Morning Post had to warn its contemporaries by saying:

“There is no doubt whatever that, quite unwittingly, the cartoon has committed a serious offence which, had it taken place in this country (India), would almost certainly have led to bloodshed.”

Commencement of the first London Mosque

England cannot forget September, in which the building of the first London mosque was commenced. The Abbey of Glastonbury, the first church in England, it is said, was built by Joseph of Arimathea and his eleven companions.

The foundation of this (Ahmadiyya London) mosque was also laid by a “Joseph of Arimathea” – the Khalifatul Masih II, whom God has given the name of Joseph. The word “Arimathea” is derived from “Rama”, which signifies “an eminence.” Hazrat Khalifatul Masih II[ra] is no doubt an eminent personality.

He came from the East with the same number of companions, and it is a strange coincidence that the building of this Mosque was also begun by the same number of disciples of the Promised Messiahas. We believe, therefore, that the time is coming when this mosque will truly “be reckoned the source and origin of all religion in England” by kings, as the Abbey of Glastonbury was declared by Henry II in a charter of 1184.

Amalgamation of Sadar Anjuman Ahmadiyya and Nazarat

The most important change which has taken place during the year (1925), however, is the amalgamation of the Sadar Anjuman Ahmdiyya and the Nazarat. It was really overdue for a long time. It marks an epoch in the history of our Jamaat.

Change in the political and religious world

In the outside world, we notice the gathering together of the Jews in Palestine, “the shaking of the palace of the Shah of Persia” and “the calamity of Damascus.”

In the religious world, we find “the old order changeth, yielding place to new.” The expulsion of Sh. Abdul Rarzag from Azhar and the over zealousness of Mustapha Kemal Pasha are no doubt a sign of the disintegration of the faith of present-day Muslims. To take advantage of this, Christian missionaries are concentrating their attention upon Islam. A large number of books have been published to show that there is a great opportunity for Christianity. Missionary societies have held special meetings all over the world to lay special stress on the need for better organised work among [what they call] “Muhammadans”.

But curiously enough, side by side with all these activities of the missionaries against Islam, we have heard repeated cries from Christendom, “Christianity has been killed by its own adherents.”

In spite of the efforts made at Stockholm, Oxford and Eastbourne to simplify reforms and unify Christianity, the churches are declared to be crumbling. People revolt and refuse to believe in the dogmas of Christianity. The evolution trial of America has completely shaken the belief of Christendom in the Bible. The coming mysterious change in the minds of the British people has been amply demonstrated through the pages of The Daily Express.

The open and most unreserved avowal of the greatest writers of England against Christianity has been fitly called “a very striking sign of the times.” It has no parallel in history.

Let us then hope for the best and welcome the New Year.

Divine revelation and communion with God

Dr Rufus Jones says:

“The most striking effect of such experience (the mystical experience of communion) is not new fact-knowledge, not new items of empirical information, but new moral energy, enlarged spiritual vision, and an unusual radiant power of life.”

We agree with Dr Jones in saying that communion with God is necessarily characterised by the moral and spiritual elevation of the person enjoying such a communion, but it is not quite true to say that “new fact-knowledge” is not revealed by God. The gift of prophecy is not unknown. God has revealed many a future event to the prophets of all ages.

Even now, Prophet Ahmadas of Qadian has shown to the world on a great many occasions that new fact-knowledge is no doubt granted by God to His chosen ones. Rather, it is a gift which is the distinguishing feature of a Prophet, in which none else can equal him.

Chicago mission

The Rev. John E Merrill, PhD, Principal of Boys High School, Aleppo, formerly President of Central Turkey College, Aintab, says:

“No doubt ignorance of the language of the country and difference in religion have contributed greatly to the peculiar isolation of the Moslem in America. Without doubt, also, many Christians could be found ready to extend a sincere and hearty welcome if the need were understood and the necessary opportunity provided. Yet it remains true that the Ahmadiyya Movement, with its missionary centre for America in Chicago, is able to conduct among the [black] population of that city an effective propaganda for Islam, based upon the racial inequality which characterises Christian civilisation, as compared with the brotherhood of Islam, which knows no colour line.”

The Muslim Sunrise

Dr. Zwemer writes:

The first magazine published by Muslims in the English language in the United States of America bears the title of “The Moslem Sunrise.” This quarterly represents the Ahmadiyya Movement.

Its first number contained a New Year greeting, a prayer for all its readers, followed by a transliteration and translation of Surah 31:13-20, the thirteen Commandments of Luqman to his son. There follow some sayings of Mohammad[sa]. An Australian Muslim tells how “Prohibition is prohibited” in the United States. […]

The magazine has a large circulation outside of the United States. On the inside cover, a list of its agents abroad is printed, and in a recent issue, two pages are devoted to lists of converts made in the United States.

Our missionaries

The Rev. Murray T Titus BL (Barrister-at-Law), District Superintendent, Methodist Episcopal Church, North India Conference, Moradabad District, says:

“It is with this (the duty of Islamic India to take the lead in advancing Islamic learning) same conviction of responsibility for the Faith that the Ahmady missionary goes to the ends of the earth.”

We thank the Rev. gentleman for the compliment which he has paid to our missionaries, but we must point out that the zeal of the Ahmadi missionaries is not based upon any national feeling. They are enthused and inspired by the second advent of Jesusas. He has quickened the dead and thousands have left their tombs and scattered in the cities to bear witness to the Glory of God.

Audacity of missionaries

The Rev. James L Barton, DD, LLD, Senior Foreign Secretary, American Board of Commissioners for Foreign Missions, writes:

“The Ahmadiyya Movement has absorbed some of the principles of Christianity, especially upon the side of ethics. It is a sign of progress in the direction of intellectual emancipation.”

And another Rev. from Cairo writes:

“The Ahmadiyya Movement particularly, both in its organisation and in its publications, follows closely the Christian model.”

Is it not sufficient to make an Ahmadi laugh? This is how some of our well-informed Christian evangelists try to throw dust in the eyes of the Western people. To cut the ground from beneath their feet, we quote here a passage from an article by Mr James Douglas (in the Daily Express), who is investigating the present beliefs of Christendom. He writes:

“Many men and many women tell me that they cannot live the spiritual life as it is taught by Jesus. They say it is not possible or practicable in the world as it is to secure peace of mind at so great a price. They declare that the Sermon on the Mount is a counsel of perfection which would disintegrate and destroy society. No man and no nation, they maintain, could put the Beatitudes into practice without ruin and disaster.”

Is this the Christian model in organisation and ethics?

(Transcribed and edited by Al Hakam from the original English, published in the January 1926 issue of The Review of Religions)

This Week in History: 9-15 January

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This Week in History: 9-15 January

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

This Week in History: 9-15 January

9 January 1908: On this day, Al Badr, published the glimpses of Jalsa Salana Qadian 1907, which proved to be the final Jalsa Salana in the blessed life of the Promised Messiahas.

To read more about the engagements of this historic gathering, see “The first and last Jalsa Salanas in the time of the Promised Messiah” at alhakam.org (25 December 2020, pp. 15-17).

9 January 1970: On this day, while delivering his Friday sermon, Hazrat Khalifatul Masih IIIrh expressed his desire for the Jamaat to establish a state-of-the-art printing press and a radio station. (Khutbat-e-Nasir, Vol. 4, pp. 11-29)

9 January 2015: During his Friday sermon on this day, Hazrat Khalifatul Masih Vaa categorically condemned the Charlie Hebdo attacks that had taken place in France and prayed for peace in the world.

To read this press release, see: ‘‘Head of Ahmadiyya Muslim Community condemns Terrorist Attacks in France,’’ www.pressahmadiyya.com)

10 January 1997: On this day, Hazrat Khalifatul Masih IVrh delivered a Friday sermon at Masjid Fazl London, urging members of the Jamaat to offer special prayers in connection with Ramadan and Friday the 10th. He also issued a challenge to the opponents of the Jamaat, asking them to pray to Allah that whichever party is false and persists in falsehood, may the curse of Allah be upon them. (Khutbat-e-Tahir, Vol. 16, p. 19)

11 January 1935: During his Friday sermon on this day, Hazrat Khalifatul Masih IIra urged the Ahmadi youth – particularly the students of Madrasa-e-Ahmadiyya and Jamia Ahmadiyya – to make a habit of reading newspapers. Huzoorra said that the Promised Messiahas would also read newspapers regularly, and he then mentioned his routine of reading some newspapers before going to sleep. Huzoorra continued by saying that reading newspapers was essential for effective tabligh – preaching. (Khutbat-e-Mahmud, Vol. 16, pp. 36-37)

12 January 1889: The Promised Messiahas laid out the ten conditions of bai‘at, on this day. These conditions are also elucidated by Hazrat Khalifatul Masih Vaa on different occasions. These conditions are the lifeline of an Ahmadi Muslim; they are the code of conduct and the path to victory over the evils of this world. To read the text of these explanations, see: new.alislam.org.

13 January 1954: Hazrat Musleh-e-Maudra went to Lahore, where a court of inquiry was established to look into the Punjab Disturbances, which were caused by agitations against the Jamaat. On this date, Huzoor’sra statement started being recorded, which was completed by 15 January. This statement was transcribed by the court in English, while its Urdu text can be read in Tarikh-e-Ahmadiyyat, volume 15 (pp. 371-413).

13 January 2003: On this day, Hazrat Khalifatul Masih IVrh encouraged Ahmadis to visit African countries and meet with new converts during a meeting with French-speaking members, broadcast on MTA. (Silsila Ahmadiyya, Vol. 4, p. 916)

14 January 1906: The Promised Messiahas received the following revelations on this day: “I shall die in Mecca or in Medina.” (Tadhkirah, 2009, p. 784)

To learn the meaning of demise in Mecca or Medina, see: ‘‘Prophecies of the Promised Messiah a.s. – Demise in Mecca or Medina: A legacy fulfilled’’ at www.alhakam.org (1 November 2019, pp. 10-11).

14 January 1929: On this day, Hazrat Khalifatul Masih IIra was in Lahore, In the first part of the day, Sir Geoffrey Fitzhervey de Montmorency, Governor of Punjab, met with Hazrat Khalifatul Masihra. After this meeting, Huzoorra proceeded to the Ahmadiyya Mosque located outside Delhi Gate, Lahore, and delivered a speech of approximately one hour on the insights of the Holy Quran.

The aforementioned governor of Punjab was highly impressed with the educational progress of the Ahmadiyya Jamaat. Consequently, either during this meeting or on another occasion, he remarked:

“A Community that is relatively small in number and has limited financial resources has achieved remarkable progress in the field of education. This, in itself, is an astonishing example for the entire Muslim Ummah as a collective. I do not have sufficient words to express my admiration for those who have led this great movement and for those who have supported and assisted it.” (Tarikh-e-Ahmadiyyat, Vol. 5, p. 124)

15 January 1931: Friedrich Wagner, a German Christian, visited Qadian on 29 November 1930 and remained there till 15 January in 1931. During his stay in Qadian, he was fortunate enough to attend the Jalsa Salana and had the opportunity to meet with Hazrat Musleh-e-Maudra on various occasions. 

To read more about his stay and comments, see: ‘‘Coming from every distant track – Qadian is ‘a centre of peace’: Friedrich Wagner, a German Christian, visits Qadian’’ at www.alhakam.org (29 April 2022, p. 9-11). 

15 January 1934: The 1934 Nepal-Bihar earthquake was one of the worst earthquakes in the history of Nepal and Bihar, India. This 8.0 magnitude earthquake occurred on this day at 2:28 pm and caused widespread damage in northern Bihar and Nepal.

Hazrat Mirza Bashir Ahmadra wrote an article about this sad calamity, highlighting the scores of prophecies about heavenly signs in favour of the Promised Messiah’sas claims. The Jamaat took part in humanitarian efforts conducted after the earthquake. (Tarikh-e-Ahmadiyyat, Vol. 6, pp. 174-176)

The nature of the heart and brain

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The nature of the heart and brain

There are certain ignorant philosophers in this day and age, who attribute all positive advancement to the brain. However, such people do not realise that the brain only possesses the ability to weigh arguments and evidence. Although it is the brain that possesses the faculty of reflection and retention, the heart possesses a quality which moves it to the position of a chief. The mind follows a forced, mechanical process, while the heart is free of this and functions in an unforced, natural way. It is for this reason that the heart holds an affinity with the Lord of the Throne, and is able to determine the truth merely through its faculty of sense,

without any evidence or proof. This is why it is narrated in a Hadith:

استفت‭ ‬قلبك

Meaning, seek a verdict from your heart. One has not been instructed to seek a verdict from one’s brain. It is the heart with which the line of divinity is linked. No one ought to view this as improbable. This concept is deep and difficult indeed, but those who are experienced in purifying the soul know that all good values inherently exist within the heart. If the heart had not possessed these powers, the very being of man itself would be without purpose. Sufis who remain engaged in mystic practices and those who undertake spiritual exercises know well that the heart can be seen to visibly emit columns of light, which flow towards the sky in the form of a straight line. This is a clearly visible and categorically established phenomenon. I cannot explain this with any specific examples, but indeed, those who have had to engage in exercises in spirituality, or who have sought to traverse the stages of the spiritual quest, have found this spectacle and experience to be true.

It is as though a thin line exists between the heart and the throne of God, and the heart experiences a pleasure in whatever command it receives from the Lord’s throne. The heart is not in need of external evidence or proofs; in fact, it receives revelation from God and is enlightened by God from within, whereafter it gives a verdict. It is a fact, however, that until a heart becomes a heart in the true sense, it may be aptly described by the following verse:

لَوۡ‭ ‬كُنَّا‭ ‬نَسۡمَعُ‭ ‬اَوۡ‭ ‬نَعۡقِلُ‭ ‬مَا‭ ‬كُنَّا‭ ‬فِـی ‬اَصۡحٰبِ‭ ‬السَّعِيۡرِ

If we had but listened or possessed sense, we should not have been among the inmates of the blazing Fire.

To further explain, man experiences a time when both the heart and mind do not possess any faculties or powers at all. Then a time comes when the brain begins to grow and develop. Then a stage arrives when the faculties and powers of the heart are developed, after which the heart becomes enlightened, ignited and il- luminated. When the heart arrives at this point, a human being reaches the stage of spiritual maturity, and the brain becomes subservient to the heart, and the faculties of the mind no longer control the qualities and faculties of the heart.

It should also be remembered that these various states of the mind are not specific to believers alone. Hindus and people from among the scheduled classes all make use of the brain. Moreover, those who are engaged in worldly affairs and business, all make use of their brains. The mental faculties of such people have grown and developed fully, and it is through these faculties that they come up with new and innovative ideas to further their business. Look at Europe and the New World, and you will see how its people make use of their mental faculties, and the pace at which they invent new technologies. The work of the heart begins when a person becomes devoted to God. At such a time, all the inner faculties and authorities of man cease to exist and the rule of the heart gains a power and strength. It is then that a human being may be deemed complete. It is this very state in which a human being becomes an embodiment of the verse:

نَفَخۡتُ‭ ‬فِيۡهِ‭ ‬مِنۡ‭ ‬رُّوۡحِيۡ

I have breathed into him of My Spirit.

It is in this very state that even the angels prostrate before such a person. At this time, the individual in question becomes a new person altogether, and their soul becomes fully absorbed in pleasure and joy. It must also be remembered that this pleasure cannot be likened to the pleasure that an impulsive evil-doer feels in fornication, or to the enjoyment that an admirer of good voices experiences on hearing a melodious person sing—not in the least; one must not be deceived. The soul experiences pleasure when a human being melts and begins to flow towards God in the likeness of water, due to fear and awe of Him. At this stage, the person in question becomes the ‘Word of God’ and the following verse begins to show its effects in them:

اِنَّمَآ ‬اَمۡرُہُٓ ‬اِذَآ‬اَرَادَ‭ ‬شَيۡئًا‭ ‬اَنۡ‭ ‬يَّقُوۡلَ‭ ‬لَهٗ‭ ‬كُنۡ‭ ‬فَيَكُوۡنُ

Verily His command, when He intends a thing, is only that He says to it, ‘Be!,’ and it is.

(Malfuzat [English], Vol. 2, pp.119-121)

Whoever loves to meet Allah

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Whoever loves to meet Allah

عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: مَنْ أَحَبَّ لِقَاءَ اللَّهِ أَحَبَّ اللَّهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللَّهِ كَرِهَ اللَّهُ لِقَاءَهُ.‏

Hazrat Abu Musara narrated, “The Prophetsa said, ‘Whoever loves to meet Allah, Allah loves to meet him; and whoever dislikes to meet Allah, Allah dislikes to meet him.’”

(Sahih al-Bukhari, Kitab ar-riqaq, Bab mun ahabba liqa’Allahi ahabbAllahu liqa’ah, Hadith 6508)

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Al Hakam is a weekly English newspaper for members of the Ahmadiyya Muslim Jamaat around the world. Its aim is to provide Ahmadis with content regarding the beliefs of the true Islam, reintroduced to the world by Hazrat Mirza Ghulam Ahmad of Qadian, peace be on him.

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