Islamabad, Tilford, 7 February 2026: The Alislam.org team was blessed with a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa.
Upon arrival, Huzooraa conveyed his salaam and took a seat. He then invited Syed Labeeb Janood Sahib for the recitation of the Holy Quran. He recited verse nine of Surah at-Tahrim (chapter 66).
Quran search, AI assistant, references and citations
Image: Screengrab/ ReadQuran.app
Qamar Suleiman Sahib presented updates regarding the Quran section of the website. He reported that significant enhancements had been made to the search functionality, alongside the integration of direct links to additional references and ahadith.
He explained that while users could previously search for specific Arabic words or English keywords, a new “search assistant” powered by Artificial Intelligence (AI) had been introduced. This feature allows users to search for broader topics or subjects. The AI analyses the translations and commentaries to identify relevant verses even if the specific keyword does not appear in the text.
To demonstrate, the presenter searched for “love for Allah”, a topic mentioned in Huzoor’saa sermon the previous day. The system immediately retrieved the relevant verse from Surah Aal-e-Imran. A search for “purpose of life” similarly yielded the specific verse from Surah adh-Dhariyat.
The team highlighted the addition of references. Alongside the existing tafsir links, users can now access citations from the books of the Promised Messiahas and the Khulafa, including sermons. A demonstration showed that clicking on the reference option for a verse in Surah al-Ma’idah displayed links to Ruhani Khazain, Malfuzat and books of the sermons of various Khulafa.
The presenter displayed how a verse is mapped to specific pages in Jamaat literature, such as Khutbat-e-Mahmud, allowing the user to jump directly to the page where the verse is discussed.
Huzooraa expressed satisfaction with the improvements, particularly the addition of Hadith references and citations. Huzooraa advised that a user guide or tutorial should be created to explain how to open and navigate these references, ensuring that even those who are not technically minded can utilise the features effectively. The team confirmed they would add such a guide.
Masood Nasir Sahib presented the new Hadith application and database, accessible via ReadHadith.app. He explained that a dedicated database had been created to facilitate the reading and searching of Hadith alongside the Quran app.
The database currently includes Urdu translations of Sahih al-Bukhari, Sahih Muslim, one volume of Sunan Ibn Majah, Hadiqat-us-Salihin and the English translation of Riyad-us-Salihin (Gardens of the Righteous). Upon enquiry from Huzooraa, he noted that the English translation of Sahih al-Bukhari’s first volume would be added later.
It was reported that the database was prepared by missionaries assigned to Alislam, with significant effort from Junaid Aslam Sahib.
Huzooraa was shown the interface, where users can browse by collection or topic. A key feature highlighted was the linking of “related ahadith”. If a Hadith appears in one chapter but is also narrated elsewhere under a different topic, the system links them, allowing the user to view all related narrations across the collection. Important text is bolded for focus and Quranic verses mentioned within ahadith are hyperlinked to the Quran app. Conversely, the Quran app also links back to relevant ahadith.
Huzooraa referenced recent reports warning against over-reliance on AI. The presenter acknowledged this, noting that they had tested the AI and found it could sometimes provide incorrect references or subject matter. Huzooraa stressed the importance of verifying the references provided by the AI.
Launch of the mobile Hadith app
Bilal Ahmad Sahib presented the dedicated mobile app for iOS and Android. He explained that the app supports offline use, as collections are saved to the device. It includes features for bookmarking, sharing, font resizing and switching between light and dark themes.
The app searches through the entire collection to find specific topics. A feedback button was also included for users to report issues directly to the team.
Dr Nasim Rehmatullah Sahib, Chairman Alislam, then presented the phone, upon which Huzooraa graciously launched the app.
Hyperlinking in Al Hakam and Al Fazl
Danial Mahmood Sahib, a missionary serving with the Alislam team, presented the project to hyperlink articles in Al Hakam and Al Fazl. He recalled Huzoor’saa previous instruction to connect publications directly to original source material.
He reported that over 200 articles and the past year’s Friday sermons had been processed. Now, when a reader encounters a quote from the Promised Messiahas, a Quranic verse or a hadith within an article, they can click the citation to be taken directly to the original page or verse on Alislam. This ensures that readers do not have to rely on secondary citations but can instantly verify the context from authoritative sources.
AI and authentic content
Faraz Ahmed Sahib presented on the interaction between AI and Alislam. He explained that the team is working to ensure AI systems are guided towards authentic Ahmadiyya content.
He demonstrated that the website has been formatted so that AI crawlers can read it efficiently. As a result, when AI tools are asked questions – such as finding the latest Friday Sermon – they now provide correct answers with citations linking back to Alislam. He also noted that the team has enabled options for major platforms to train their models on Alislam content, ensuring AI learns from reliable sources rather than misinformation.
He concluded by stating that the team’s goal is to ensure their content influences AI, rather than AI influencing their content.
Marketing and analytics
Salman Sajid Sahib presented the marketing and analytics report. Following Huzoor’saa previous instruction to better promote features and collaborate with other departments, the team had revamped their newsletter, achieving a 35 per cent open rate, which is significantly higher than the industry standard.
The team also collaborated with MTA to produce a series on the Quran and science and used social media channels to highlight the digital library.
Regarding analytics, it was reported that engagement time on the new website had increased significantly. Huzooraa queried a spike in the user graph in July and October. The July spike was attributed to Jalsa Salana and the October increase to the various ijtemas.
Huzooraa expressed satisfaction with the report, noting that it reflected genuine achievement and hard work, rather than mere reporting. Huzooraa mentioned that he personally visits the site and finds the new features, particularly the Quran search functionality, to be very useful. He also appreciated the inclusion of the Hadith and other references.
Conclusion
Brief introductions were given by the remaining team members, including those working on the library project, OpenQuran, e-books, mobile apps, quality assurance and the Friday Sermon section. It was noted that the digital library now hosts over 1,500 books.
As the meeting concluded, the team had the honour of a group photograph with Huzooraa. Huzooraa graciously gifted pens to the attendees before taking leave.
Islamabad, Tilford, 7 February 2026: The national majlis-e-amila of Jamaat-e-Ahmadiyya Germany was blessed with a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa.
Upon his arrival, Huzooraa conveyed salaam and invited the attendees to take their seats. He then asked the members to remove their masks so that their faces were visible. Huzooraa proceeded swiftly to personally identify the attendees one by one, verifying the portfolios of various office-bearers.
Huzooraa said that, rather than hearing the attendees, he wished to use the time to offer the guidance he felt was needed. He asked the office-bearers if they had thoroughly read the Laiha-e-Amal (Constitution). He stressed that every secretary must know their exact duties as outlined in the rulebook and must continually evaluate whether their daily work aligns with those requirements.
Matrimonial affairs and post-marriage tarbiyat
Addressing the Rishta Nata Department, Huzooraa noted that he receives requests seeking permission for Ahmadis to marry outside the Jamaat. Conversely, he observed a lack of reports from the Rishta Nata Department, detailing the number of successful matches arranged internally between Ahmadi boys and girls.
Huzooraa explained that when he grants permission for such marriages, it is often to prevent the individuals from falling into sin, but this is always granted on the strict condition that the non-Ahmadi partner is not a Mushrik.
Huzooraa highlighted a lack of follow-up after such marriages take place. He instructed that the Rishta Nata, Tarbiyat and Tabligh departments must work collaboratively to maintain contact with these couples. The Ahmadi spouse must be guided to display exemplary moral character to incline their partner towards Ahmadiyyat. Furthermore, the Tabligh Department should establish a friendly rapport with the non-Ahmadi spouse to gently introduce them to Islamic teachings without being overly strict from the beginning.
Tarbiyat and measurable outcomes
Huzooraa linked the overall health of the Jamaat to the effectiveness of the Tarbiyat Department. He stated that if the moral training of the Jamaat is solid, many administrative issues will naturally be resolved. He instructed that the heads of the auxiliary organisations (Sadr Khuddam-ul-Ahmadiyya, Sadr Lajna Imaillah and Sadr Ansarullah) must acutely observe the weaknesses within their respective memberships and formulate actionable strategies to address them.
Huzooraa strongly advised against superficial reporting. He noted that simply sending a circular about a Friday sermon or an event and reporting it as an achievement is inadequate. The administration must focus on the actual results. They must report the percentage of the membership engaged and the tangible improvements that occurred as a direct result of their efforts.
Financial administration, trust and audit discipline
A major theme of the mulaqat was the administration of Jamaat finances (Maal). Huzooraa stated that if the Tarbiyat Department, the missionaries and other related departments fulfilled their roles properly, the challenges faced by the Maal Department would dissipate.
Huzooraa observed that office-bearers only approach members when it is time to collect funds. He instructed financial secretaries and everyone else to cultivate friendly, ongoing relationships with the membership. They must know the financial standing of the members in their local branches, who is paying at the prescribed rate, who is not and the underlying reasons. Office-bearers must then distinguish between genuine financial constraints, which require sympathy and mere excuses, which require education and moral training.
Huzooraa drew a comparison with the Waqf-e-Jadid and Tahrik-e-Jadid departments, noting that their representatives often visit members towards the end of the year to meet targets and people willingly contribute. They should be engaging with the members on a personal level and cultivating friendly, ongoing relationships, not just focusing on year-end targets. He stated that Secretary Maal should be equally efficient and proactive.
Addressing recent banking challenges in Germany, Huzooraa spoke candidly and warned the amila not to simply blame the banks but to recognise their own weaknesses and to improve.
Huzooraa advised the amila to pay close attention to administrative order and compliance with procedures. He stressed that all responsibilities should be fulfilled through the designated office-holders and that no shortcuts or informal arrangements should be adopted. He said that when systems are not managed in a structured way, misunderstandings can arise and confidence may be affected – therefore, the amila must ensure clarity, proper oversight and consistent follow-through.
He also reminded them that members should be guided to appreciate the importance of financial sacrifice across all the established schemes; the standard of Wasiyyat contributions should also be improved.
Huzooraa admonished the amila members not to act as “officers” but as “servants”. He noted that a sense of superiority hinders progress, whereas a spirit of service invites blessings. He warned that a casual attitude towards administrative duties and audits causes long-term setbacks.
Social welfare and proactive planning
Addressing the Umur-e-Aammah Department, Huzooraa stated that the department’s role extends far beyond settling disputes or recommending disciplinary measures. They must actively assist and help people, such as asylum seekers, guiding them properly within the bounds of the law.
This was followed by a group photograph to mark the end of the mulaqat. However, Huzooraa then specifically called the Secretary Tabligh forward and imparted valuable guidance to him and to the Missionary-In-Charge.
Tabligh and service to humanity
Huzooraa urged a shift from individual, report-centred activity to a broad, coordinated, results-focused tabligh strategy. He emphasised mobilising the auxiliary organisations and capable individuals, expanding teams in every region and measuring success by outcomes rather than claimed “credit”. He also stressed depth and transparency in bai‘at of individuals – knowing each new entrant’s circumstances and intentions and ensuring clarity so that no misunderstanding arises. In view of worsening global conditions and rising hostility towards immigrants and religion, he called for a joint plan – by Umur-e-Aammah, Tarbiyat and Tabligh departments – to reassure wider society, protect Jamaat members and formulate a clear policy through the amila under the Amir, while replicating strong local examples without allowing pride to develop and tailoring methods to local mindsets (such as East and West Germany).
Huzooraa said:
“Involve as many people as possible in the field of tabligh; seek help from the various auxiliary organisations as well and also from those individuals who can help. Merely saying, ‘We have done tabligh, a report has been prepared by the Tabligh Department and our credit has been established’ – that is not credit. Credit is measured by how much result has been achieved.
“You are sending bai‘at reports these days as well, which is a good thing, but […] you should go into depth and have knowledge about every new person who has performed bai‘at – for what purpose they performed bai‘at, whatever that purpose may have been. There ought to be confidence within you, too, and you should also make it clear to the one performing bai‘at – so that there is no deception – that whatever is to be done, do it plainly and transparently.
“Then broaden your team. Tabligh cannot be done with just a few individuals. […] This is also something to assess: how many people have you involved [in your tabligh efforts] and what results are emerging from it?
“And these days, the state of the world indicates only this: for you, there is no ease ahead – only difficulties will come. As people’s worldly circumstances worsen, local people will turn against immigrants and against religion too; because of being opposed, their emotions will be further inflamed and they will even try to harm you. Therefore, do not think that circumstances will improve ahead; circumstances will only deteriorate. What plan of action have you prepared for that? It is the duty of Umur-e-Aammah, of Tarbiyat and of Tabligh as well – that all of them, together, should consider what the plan of action ought to be; how we are to satisfy outsiders as well and how we are to provide protection to our own people. Reflect upon all these matters in the amila and then the Amir Sahib should formulate a policy. […]
“[In a certain place] the murabbi is doing very good work; the same should be happening in other places too. It is the duty of the Missionary-In-Charge to instil that same [courage] in the other murabbis. They should develop courage and they should also possess knowledge. However, it must not become the case that the murabbis’ heads swell. They ought to have this spirit: we are to serve; Allah the Exalted is granting us the opportunity to serve and for this we must strive to achieve even better results, to cooperate with people and to include more people in the team and take their cooperation. ‘Only my name should appear, no one else’s’ – this thinking is wrong. Increase the tabligh team – expand it in every area. Murabbis should expand [their teams] and you [the Secretary Tabligh] should also expand your tabligh team.”
Huzooraa stressed that approaches must be tailored to the specific mentalities of different regions, such as East and West Germany. He reiterated that just distributing pamphlets is not an achievement in itself; true success lies in the results obtained and tabligh is done using all the various methods.
Huzooraa highlighted a recent incident where a power outage in Berlin affected 45,000 individuals. While Humanity First provided food and assistance, Huzooraa noted that the local Jamaat administration and the Umur-e-Aammah Department missed a vital opportunity. They should have been visibly present on the ground alongside Humanity First, demonstrating that Ahmadis are actively serving their local communities. He instructed the Missionary-In-Charge, the Tabligh Department and Umur-e-Aammah to seize such opportunities in the future.
Talim-ul-Quran, Waqf-e-Arzi, Waqf-e-Nau and Umur-e-Kharijiyyah
Huzooraa spoke briefly to the Secretary Talim-ul-Quran, encouraging him to increase the number of people regularly reading the Holy Quran and participating in the Waqf-e-Arzi scheme.
Addressing the Waqf-e-Nau department, Huzooraa issued a firm reminder regarding the scheme. He instructed the secretary to ensure that the bonds of dedication are formally renewed when the youth, both boys and girls, reach the ages of 15 and 21. Huzooraa expressed concern that, upon review, the moral, spiritual and educational standards of Waqf-e-Nau children are often no different from the general membership. He stressed that their standards should be noticeably higher and directed the department to work with a renewed spirit to achieve this.
He also addressed the Umur-e-Kharijiyyah Department, noting their meetings with 142 parliamentarians and encouraging comprehensive relationship building with all of them.
In the end, Huzooraa distributed pens to the members, conveyed his salaam and departed.
Sir James Wilson (1853-1926) was a distinguished British civil servant who played a crucial role in Punjab’s administration during British rule in India. Born in Scotland, he was educated at the University of Edinburgh and Oxford before joining the Indian Civil Service in 1873. His tenure included serving as Secretary to the Government of India in the Department of Revenue and Agriculture (1903-1908).
In early 1908, he was appointed as the Financial Commissioner of Punjab, where he spearheaded the Triple Canal Irrigation Project, a transformative initiative for the region’s agriculture. His contributions to famine relief and governance earned him a knighthood (KCSI) in 1909.
Visit to Qadian
On 21 March 1908, Sir James Wilson, then Financial Commissioner of Punjab, visited Qadian, accompanied by Charles Montague King, Deputy Commissioner of Gurdaspur.
His delegation included the Settlement Officer, his private secretary, Mr Singha (Revenue Officer of Gurdaspur), and the Tehsildar of Batala. The group stayed in Qadian for a day and departed the following morning, 22 March 1908.
This visit holds significance in Ahmadiyya history, as it took place just weeks before the passing of Hazrat Mirza Ghulam Ahmad, the Promised Messiahas.
Malik Salahuddin Sahib, the author of Ashab-e-Ahmad, writes:
“Since the establishment of the Ahmadiyya Community, this was the first time that such a high-ranking official, second only to the Governor, stayed in Qadian. The growing importance of Qadian was due to the Ahmadiyya Muslim Community, making hospitality arrangements the responsibility of the Jamaat.” (Ashab-e-Ahmad, Vol. 2, pp. 483-484)
According to Badr, such a high-ranking British official had not visited Qadian in almost 50 years.
The arrangements for the distinguished guest and his entourage were managed by the Sadr Anjuman Ahmadiyya.
Historically, during the time of the Promised Messiah’sas father, many high-ranking British officials frequently visited Qadian. However, Hazrat Ahmadas had completely distanced himself from worldly grandeur, focusing solely on his divine mission.
Reception in Qadian
The Financial Commissioner’s convoy arrived in Qadian at 11 in the morning. The Ahmadiyya Muslim Community welcomed the officials with a formal reception near Talim-ul-Islam School. A delegation from Qadian, led by Mirza Sultan Ahmad Sahib (then the official head of Qadian’s local administration), along with Khawaja Kamaluddin Sahib and his brother Khawaja Jamaluddin, rode on horseback to receive the guests a mile outside Qadian.
Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra also received the guests on horseback.
The reception was arranged at Rehti Chilla, an open area where temporary accommodation and tents were set up for the guests. This land was later purchased for Madrasa Ahmadiyya. A special gate with “Welcome” inscribed on it was erected, and flower pots were arranged on both sides of the pathway leading to the guest tent. A platform was also built for the guests.
Hazrat Sheikh Yaqub Ali Irfanira narrates:
“I was responsible for the construction of the welcome gate and other arrangements for the Financial Commissioner’s visit. The construction was carried out by the workers of Hazrat Nawab Muhammad Ali Khanra.” (Ashab-e-Ahmad, Vol. 2, p. 484)
Additionally, Malik Qadir Bakhsh Sahib, Tehsildar of Batala, played a significant role in organising the arrangements. During the Financial Commissioner’s visit to Batala, three such guest camps were set up, one of which was in Qadian.
Hazrat Hakim Maulvi Nooruddinra was among those who welcomed the guests. He recalled meeting the Financial Commissioner earlier in Shahpur when he was serving as the Deputy Commissioner there, which Sir James Wilson confirmed.
Maulvi Muhammad Ali Sahib introduced the distinguished members of the Jamaat who were present in Qadian due to the Holi holidays. Badr published a list of these prominent figures, along with their designations and areas of residence (Badr, 26 March 1908, p. 2).
Inspection of Madrasa Ahmadiyya
After some rest, the Deputy Commissioner expressed his desire to inspect Madrasa Ahmadiyya.
At the school entrance, teachers and prominent figures welcomed him. The Deputy Commissioner met all the attendees, examined each classroom and department with great interest, and expressed his satisfaction. He also reviewed the plans for the new building of Talim-ul-Islam School and requested the visitors’ book to record his remarks.
He wrote:
“Visiting this school today has given me great pleasure. It is evident that the trustees of this institution are sincerely dedicated to education. Undoubtedly, their commendable efforts will succeed in spreading education in this district. A reasonable piece of land has been purchased for the school outside the town, and the architectural plan I have seen promises the construction of a beautiful building on this site.”
(Signed) C. M. King, Deputy Commissioner Camp Qadian, 21 March 1908
Hazrat Maulvi Sher Alira, the headmaster, welcomed the officials and answered their enquiries about the school.
On behalf of the community, Khwaja Kamaluddin Sahib invited them to a meal, which they accepted. As per the instructions of the Promised Messiahas, food from the langar was sent to their camp.
Hazrat Sheikh Yaqub Ali Irfanira narrates:
“Large cauldrons of pulao and zarda were prepared and sent. The Promised Messiahas instructed that even their animals and dogs should be given quality food and that none of the food sent should be returned as being surplus. I initiated the conversation about this meal arrangement with Mr King, the Deputy Commissioner.”
Meeting with the Promised Messiahas
Upon learning that the Financial Commissioner wished to meet him, Hazrat Mirza Ghulam Ahmadas arrived at their camp at 5 pm. A large crowd gathered to witness this historic moment. Sir James Wilson received the Promised Messiahas with great courtesy.
For almost an hour, Hazrat Ahmadas spoke about the teachings of Islam, emphasising its foundation on rational arguments and divine signs. He clarified that Islam had never spread by force but rather through reason and the fulfilment of heavenly prophecies. Addressing the misconception of a “bloody Mahdi”, he stated:
“Please refer to my book on this subject. We consider the concept of a bloody Mahdi to be incorrect. Our belief is that Islam spreads through strong arguments and divine signs, not by the sword. The wars fought in Islam were all defensive. The idea that Islam spread by the sword is a fabrication by its opponents.”
As the conversation continued, Sir James Wilson expressed a desire to discuss non-religious matters. However, Hazrat Ahmadas politely declined, saying:
“You are a worldly ruler, and God has appointed me as a ruler of the spiritual domain. Just as you have fixed times for certain matters, so do we. Now is the time for our prayers.”
With this, Hazrat Ahmadas concluded the meeting and returned home.
The visit of Sir James Wilson to Qadian was recorded in Badr and Al Hakam and later compiled in Tarikh-e-Ahmadiyyat, Vol. 2, pp. 517-518. This meeting remains a testament to the dignified and intellectual approach of the Promised Messiahas in presenting Islam to influential figures of the time.
The world order established in the aftermath of the Second World War now appears to be entering a phase of decline. For nearly eight decades, Western powers, led by the United States, have projected their economic, financial, technological and military dominance to impose their interests and preferred policies across the globe.
History, however, consistently reminds us that every action generates a reaction, and that no period of ascendancy is permanent. Today, the signs of weakening Western supremacy are increasingly evident.
Global economies are grappling with prolonged recessions, while decades of war imposed by Western powers have left entire nations reduced to rubble.
Alongside this devastation, millions of refugees, many from Muslim-majority countries have been forced to migrate toward Western states in search of safety and a dignified life.
In response to these developments, right-wing extremist politicians have once again revived the rhetoric of nationalism to serve their political ambitions. Beneath its appealing surface, this movement often masks a deeper hostility toward Islam and Muslim communities. In contemporary political discourse, this resurgence is described as neo-nationalism.
Understanding nationalism
Nationalism has always been a popular slogan. Love for one’s nation and the preservation of national identity are presented as a beautiful and emotionally appealing concept. Islam, too, has declared love for one’s homeland to be an essential part of faith.
However, the other side of the picture is dangerous. If nationalism comes to mean nothing more than the superiority, welfare, development and racial dominance of one’s own nation regardless of trampling over global laws, justice and fairness then this mindset becomes a deadly poison for humanity and a serious threat to global peace.
History bears witness to the fact that extremist nationalism has given rise to world wars, genocides and countless regional conflicts. The history of previous world wars that occurred in the last century is sufficient to open our eyes.
Nazi Germany
Germany’s notorious Nazi leader, Adolf Hitler, fueled nationalism and pushed the entire world into a global war. In 1920, when Hitler promoted German nationalism in the Nazi Party manifesto, he stated:
None but members of the Volk (a people; large tribe) may be citizens of the state. None but those of German blood, whatever their creed, may be members of the Volk. No Jew, therefore, may be a member of the Volk.
Whoever has no citizenship is to be able to live in Germany only as a guest and must be regarded as being subject to foreign laws. (“Nazi Party Platform”, encyclopedia.ushmm.org, accessed on 8 February 2026)
“I am a German nationalist. This means that I proclaim my nationality. My whole thought and action belong to it. I am a socialist. I see no class and no social estate before me, but that community of the Volk, made up of people who are linked by blood, united by a language, and subject to a same general fate.” (Hitler’s Secret Book, 1961, Grove Press edition, pp. 8-9 and 17-18)
The consequences of this surge in nationalism were borne by the entire world, particularly Europe, in the form of the catastrophic devastation of the Second World War, during which millions of people lost their lives.
Establishment of the United Nations
In the aftermath of this conflict, influential nations came to recognise this harsh reality and, under the banner of the United Nations, brought the nations of the world together to make collective efforts toward the establishment of equality and justice.
The United Nations went on to render valuable services to humanity across multiple fields, playing a notable role in the independence of many countries and achieving significant progress in areas such as health and education.
However, in international territorial, economic, military and political conflicts, powerful countries have virtually hijacked the United Nations. In preventing conflicts between powerful and weaker states and in restraining wars among major global powers, the United Nations often appears ineffective and constrained. The ongoing Israel-Palestine conflict stands as a stark and enduring example of this institutional weakness.
The rise of far-right nationalism
Today, the world once again appears to be standing on the brink of destruction. In an atmosphere marked by fear, polarisation and confrontation, the same toxic ideology is being repackaged and promoted under the appealing banner of nationalism to serve narrow personal and political interests.
In place of globalisation, there is a growing emphasis on restrictive immigration policies, the expulsion of refugees, the curtailment of global trade for national advantage and the limitation of freedom of expression in the name of national interest. Slogans such as America First have been prominently raised by the President of the United States.
In Germany, the popularity of the far-right party AfD continues to rise with each election.
In Hungary, the hardline Prime Minister has gained public support through policies that tighten immigration systems, construct border fences, and promote the expulsion of refugees.
India, which claims to be the world’s largest democracy, has witnessed a marked increase in Hindu nationalism (Hindutva) and growing oppression of minorities since the rise of Prime Minister Modi.
Likewise, in the United Kingdom, Italy, France, Spain and other European countries, the influence and electoral strength of right-wing nationalist political parties continue to expand.
Justifiable reasons cited for opposition to refugees
Within this entire scenario, there is one point that appears to carry some truth: certain refugees and migrants have been found involved in illegal activities in Western countries.
In Europe, some individuals involved in terrorist incidents entered the continent under the guise of refugees. Sometimes these individuals are linked to Islam. Many people enter these countries falsely using forged documents.
Likewise, in some incidents, young refugees have been found involved in violence, including misconduct and sexual harassment or abuse of women and young children. There have also been reports of gang violence, drug use and attacks on police.
There are some who receive government assistance, and pay no taxes, while simultaneously engaging in illegal work. The large influx of migrants also places a heavy financial burden on the systems of wealthy countries.
Using these incidents as a basis, right-wing extremists form fronts against refugees and carry out campaigns to deport them back to their home countries. As the number of refugees increases, this campaign continues to intensify. In recent times, millions of people have participated in rallies held in favour of expelling refugees.
The Holy Quran’s universal teaching for establishing a global community
The solution to all these problems and concerns lies only in the true teachings of Islam.
The Holy Quran is an eternal source of guidance and everlasting light for all nations of the world. It is the first and only revealed book that presents comprehensive principles for reforming prejudices based on race, nation, colour and language.
Previously revealed religious books were limited to specific times and peoples, and therefore their audiences were restricted. This is why the Bible declares only the Jews as the children of God and distinguishes them from other nations. Jesus also forbade spreading his teachings among non-Jews (Matthew, 15:24-26).
Similarly, according to many Hindus, they are superior to other nations based on being bearers of the earliest law.
In contrast, the Holy Quran laid the foundation of universal brotherhood and equality.
Allah the Exalted is the Creator, Sustainer and Developer of all nations
One of the very first verses of the Holy Quran is proof of its universality and the equality of all nations. The Quran begins by declaring that Allah alone is the Creator, Master and true Sustainer of all nations, races and all worlds. It states:
Allah has created all humanity from a single soul. Our God is not limited to any one nation, region or race, but is the One who nurtures the entire universe.
Then, the Holy Quran states:
“It is Allah Who has created you, [and] then He has provided for you; then He will cause you to die, [and] then He will bring you to life.” (Surah ar-Rum, Ch.30: V.41)
In another place, it states:
“And that man will have nothing but what he strives for; And that his striving shall soon be seen.” (Surah an-Najm, Ch.53: V.40-41)
The Holy Prophetsa and the Holy Quran are addressed to all nations
By declaring all nations of the world as its audience in its very first proclamation, the Holy Quran established a clear principle of equality: every nation is equally capable of accepting God’s guidance and acting upon it. No tribe or nation in the world is inferior merely because the Holy Prophetsa was not raised among them, nor are the Arabs superior simply because the Holy Prophetsa belonged to them. The Holy Quran declares on behalf of the Holy Prophetsa:
“And We have not sent thee but as a bearer of glad tidings and a Warner, for all mankind, but most men know not.” (Surah Saba, Ch.34: V.29)
The purpose of the division into nations is only identification and recognition
The guiding principle of the Holy Quran is that God divided human beings into different tribes solely for the purpose of identification and recognition. It states:
“O mankind, We have created you from a male and a female; and We have made you into tribes and sub-tribes that you may recognise one another.” (Surah al-Hujurat, Ch.49: V.14)
The only criterion of distinction in the sight of Allah is righteousness
Allah has declared that all people are equal by virtue of being human. Whoever acts upon God’s commandments and keeps His fear in their heart is more honourable in the sight of Allah than others. He states:
“Verily, the most honourable among you, in the sight of Allah, is he who is the most righteous among you. Surely, Allah is All-knowing, All-Aware.” (Surah al-Hujurat, Ch.49: V.14)
The Holy Prophetsa proclaimed this very truth in his Farewell Sermon before hundreds and thousands of people:
“O people! Be aware that your Lord is One and your father (Adam) is one. Remember! No Arab has superiority over a non-Arab, nor does a non-Arab have superiority over an Arab, nor does a white have superiority over a black, nor a black over a white – except by righteousness. Have I conveyed the message?” They (the Companions) replied: “The Messenger of Allah has conveyed the message.” (Musnad Ahmad, Beirut: Mu’assasat al-Risala, 2001, Vol. 38, p. 747, Hadith 23489)
Disputes among nations must be decided based on justice
The Holy Quran laid down the fundamental principle of equality and justice, commanding that judgments among people must be made with fairness. If any country or nation seeks advantage only for its own people or its own bloc, it will never be possible to establish a just international community. The Holy Quran states:
It further commands that even when dealing with an enemy nation, justice must still be upheld:
“O ye who believe! be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be [always] just, that is nearer to righteousness.” (Surah al-Ma’idah, Ch.5: V.9)
In times of conflict, reconciliation should be pursued instead of forming blocs and the oppressed must be supported
If war breaks out between different countries for any reason, instead of making decisions based on narrow national interests and nationalism, efforts should be made to reconcile the parties. If one party refuses reconciliation and persists in aggression, then all should unite to restrain the aggressor. Allah says:
“And if two parties of believers fight [against each] other, make peace between them; then if [after that] one of them transgresses against the other, fight the party that transgresses until it returns to the command of Allah. Then if it returns, make peace between them with equity and act justly. Verily, Allah loves the just. Surely [all] believers are brothers. So make peace between brothers, and fear Allah that mercy may be shown to you.” (Surah al-Hujurat, Ch.49: V.10-11)
The Messengersa of Allah strongly emphasised reconciliation between disputing parties. In one hadith, reconciling people is described as superior even to prayer, fasting and charity.
The Messengersa of Allah said: “Shall I not tell you of something better in rank than prayer, fasting, and charity?” They said: “Yes.” He said: “Reconciling people with one another, for discord among people destroys them.” (Sunan Abi Dawud, Kitab al-adaab, Hadith 4919)
Preventing false news and propaganda is essential
While developments in media have created many conveniences, the flood of fake news has also given rise to a new challenge.
Powerful countries and groups, through heavy investment, use all means to spread propaganda for their interests and frequently rely on false news to inflame national and religious sentiments against others.
Social media has acted like fuel on fire in spreading falsehood. The Holy Quran also addresses this issue, stating:
“O ye who believe! if an unrighteous person brings you any news, ascertain [the correctness of the report] fully, lest you harm a people in ignorance, and then become repentant for what you have done.” (Surah al-Hujurat, Ch.49: V.7)
Mockery and humiliation of other nations is forbidden
The Holy Quran instructs respect and dignity for the leaders and common people of every nation, regardless of whether they are poor or weak.
Insulting other nations or tribes based on wealth, lineage, colour or nationality creates divisions in hearts that sustain conflicts for centuries. Allah says:
“O ye who believe! let not one people [deride] another people, who may be better than they, nor let women [deride other] women, who may be better than they. And defame not your own people, nor call [one another] by nicknames. Bad [indeed] is evil reputation after [the profession of] belief; and those who repent not are the wrongdoers.” (Surah al-Hujurat, Ch.49: V.12)
The Holy Quran also condemns arrogance and pride. It states:
“And turn not thy cheek away from men in pride nor walk in the earth haughtily; Surely, Allah loves not any arrogant boaster.” (Surah Luqman, Ch.31: V.19)
Treaties and relations with other nations must be based on truthfulness and righteousness, not deception
Today, in the name of diplomacy and statecraft, falsehood and deception dominate. It is often said that nations have no friends, only interests. This is why, despite treaties made under the umbrella of the United Nations in the name of peace, cooperation and development, justice and peace remain elusive.
The Quran provides guidance in this regard as well:
“Cooperate with one another in righteousness and piety, and do not cooperate in sin and aggression.” (Surah al-Ma’idah, Ch.5: V.3)
Fulfillment of covenants
Islam places great importance on honoring covenants. Fulfilling promises and respecting international agreements are among the core teachings of Islam. Allah the Almighty states:
“And fulfil the covenant of Allah when you have made; and break not the oaths after making them firm, while you have made Allah your surety. Certainly, Allah knows what you do.” (Surah an-Nahl, Ch.16: V.92)
Respect for the beliefs and rituals of others
Allah has placed in every human heart an inclination toward recognising God and maintaining a relationship with Him. Likewise, He has sent prophets and righteous individuals to every nation.
To promote mutual love and respect, Islam teaches that one should not speak ill of the deities or revered figures of others, lest they respond by speaking ill of Allah. He says:
“And revile not those whom they call upon beside Allah, lest they, out of spite, revile Allah in their ignorance.” (Surah al-An’am, Ch.6: V.109)
Economic assistance to poor nations
One of the major causes of disorder and corruption in the world is the unjust distribution of wealth. Wealthy and developed nations, due to their power and technological superiority, dominate the resources and wealth of poorer countries.
Many Third World countries are unable to benefit from their natural resources. Consequently, powerful nations, operating through large corporations, exploit their economies, while local populations suffer from hunger and poverty.
The Holy Quran guides us here as well, stating that wealth should not circulate only among the rich, but should flow justly so that the poor, needy and vulnerable may also benefit. Allah says:
“Whatever Allah has given to His Messenger as spoils from the people of the towns is for Allah and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer, that it may not circulate [only] among those of you who are rich.” (Surah al-Hashr, Ch.59: V.8)
Similarly, the Holy Quran advises poorer nations not to covet the wealth of the rich (Surah TaHa, Ch.20: V.133) but instead to focus on improving their condition by utilising their own resources.
Justice in weights and measures
The Holy Quran draws attention to transparency and honesty in trade also. It states:
“Woe unto those who give short measure; Those who, when they take by measure from other people, take it full; But when they give by measure to others or weigh to them, they give [them] less.” (Surah at-Tatfif, Ch.83: V.2-4)
Islam did not merely teach these principles but demonstrated them through the practical example of the Messengersa of Allah, who established a society in which complete justice and harmony existed between the wealthy and the poor.
The rights of slaves, orphans and the needy were fully protected, while wealthy individuals like Hazrat Abdur Rahmanra bin Auf were permitted to conduct trade with honesty and integrity.
This justice was not limited to Muslims alone; under the Charter of Medina, the rights of Jews and non-Muslims living in Medina were also fully safeguarded. The treaty between the Messengersa of Allah and the Jews stands as clear evidence that despite having power and authority, the Prophetsa granted them full rights and allowed them to live with political and religious freedom.
Address of the Head of the Ahmadiyya Muslim Jamaat to the European Parliament
Foreseeing the issues arising from the influx of refugees, Hazrat Mirza Masroor Ahmadaa, the Head of the worldwide Ahmadiyya Muslim Jamaat drew the attention of Western countries and refugees to their respective responsibilities 14 years ago. While addressing the European Parliament in 2012, he stated:
“We also find that as a result of mass immigration, restlessness and anxiety are spreading in certain countries. The responsibility for this lies with both parties – the immigrants and the local people. On the one hand some immigrants provoke the locals by refusing to integrate to any degree, whilst on the other hand some of the locals are displaying a lack of tolerance and open-heartedness. From time to time the hatred boils over to a very dangerous extent. In particular, hatred or enmity on the part of the locals in Western countries is often manifested towards Islam in reaction to the negative behaviour of certain Muslims, especially immigrants.” (World Crisis and the Pathway to Peace, 2017, p. 104)
He further stated:
“Governments need to make policies that establish and protect mutual respect, through which hurting the sentiments of others or causing them any type of harm should be outlawed. With regard to the immigrants, they must enter with a willingness to integrate with the local people, whilst the locals should be ready to open their hearts and display tolerance. Furthermore, simply to enforce certain restrictions against Muslims will not lead to peace, because they alone cannot change people’s minds and views. This is not specific to Muslims, but whenever any person is forcibly suppressed due to his religion or belief, it will lead to a negative reaction through which peace will be severely harmed.” (World Crisis and the Pathway to Peace, 2017, p. 105)
Western countries face danger without immigration
At another instance, Huzooraa stated:
“Blaming refugees as the root cause of all problems is entirely unjust. The truth is that without immigration, many wealthy Western countries are in danger. In reality, all countries depend on one another, and we now live in an interconnected global world. Therefore, instead of erecting barriers and isolating themselves from others, it is essential that people from different regions cooperate with one another and work together for mutual benefit. Governments should plan systematically for this purpose and ensure that countries work together and that migrants are supported at the local level so they may become part of society.” (Al Fazl International, 14 March 2024, p. 2)
Responsibilities of migrants and refugees
In the present era, Allah the Exalted has placed upon the Jamaat of the Imam of the Age the responsibility to call the world toward justice and guidance.
While the Head of the Ahmadiyya Muslim Jamaat has repeatedly urged powerful nations and their leaders to fulfill the demands of justice, he has also drawn the attention of Muslim migrants to their own duties and responsibilities.
Feelings of gratitude toward Western governments must be developed and one must abide by the laws
Huzooraa states:
“Your [Sweden’s] generosity places a very great responsibility upon the immigrants and refugees who come here, and it demands of them that they live here as peaceful citizens and remain grateful and appreciative to the government and the people of this country.
“The Holy Prophetsa taught us that a person who cannot be grateful to his fellow human beings cannot be considered grateful to God either. Therefore, it is a religious duty of these Muslim immigrants and refugees to always remember the kindness this country has shown them by allowing them to live here and benefit from its facilities.
“These refugees left their previous lives in search of peace, and now that they have found safety and protection, it is their duty to live peacefully within this country and to obey its laws.” (Al Fazl International, 15 July 2016, pp. 11-12)
Immigrants should assimilate into the local society and contribute to economic development
Regarding assimilation and contribution to economic development, Huzooraa states:
“Many immigrants who come to Western countries do not integrate into the society they enter, and apart from that, many of them do not work. Or even if they do work, they do not pay taxes and keep themselves separate from the local population.
“When local people see that these individuals are not becoming part of society yet are receiving government benefits that are paid for by the taxes of the local population, it naturally angers them. Leaders who harbor hatred toward immigrants then incite the public against them. If immigrants themselves try to integrate into local society, they can remove the suspicions of the local people.
“Integration does not mean that you must dress like the local people, or start going to clubs, or begin consuming alcoholic drinks. Nor does it mean that you should go to clubs and dance. Nor does it mean that you abandon your moral values.” (Al Fazl International, 20 August 2021, p. 3)
“To integrate means to serve the country. If you are doing that, then it is correct. We are rendering service; we are loyal to the country – and what is loyalty? It is precisely this: not to speak against the country, and to serve for the betterment and progress of the country. Ahmadis should prove their loyalty to the country through their services. If the Jamaat says that we are loyal to the country, then there should be tangible proof of this loyalty, that we serve the country as doctors, teachers, engineers, or through any form of service.” (Al Fazl International, 23 October 2025, p. 2)
This includes instructions that all immigrants who come here should work so that instead of consuming the taxes of taxpayers and taking assistance, they themselves become taxpayers. He encouraged immigrants to become the giving hand, not the receiving hand.
After migration, show loyalty to the country you live in, not your ancestral homeland
In a speech in Germany at the Baitur Rashid Mosque in Hamburg, Huzooraa stated:
“I explained, according to Islamic teachings, what should happen if a situation arises whereby Germany is engaged in a war with the country of origin of an immigrant who has become a German citizen. If the immigrant feels sympathy towards his original country and thinks there is a risk of him desiring or causing harm to Germany, then such a person should immediately relinquish his citizenship or immigration status and return to his native country. However, if he chooses to remain, then Islam does not permit any form of disloyalty to the country whatsoever.” (World Crisis and the Pathway to Peace, 2017, pp. 122-123)
Develop a comprehensive plan to spread your message
He stated that just as political groups run campaigns, Ahmadis must initiate a move to create widespread awareness about the true teachings of Islam. Huzooraa reminded them of the target he had set over 17 years ago to convey the peaceful message of Islam to 5% of their country’s population annually – a target which, had it been pursued seriously, would have yielded tremendous results by now.
Huzooraa advised them to make a comprehensive plan, using modern methods of outreach. Khuddam-ul-Ahmadiyya should organise seminars at universities and with academics to show them how Islam promotes peace and how Ahmadis integrate into society to work for the betterment of the nation. An active effort is required, as nothing can be achieved by sitting at home. Huzooraa gave the example of a politician in the UK who has been striving for decades and is only now predicted to gain a majority due to shifts in public opinion against immigrants. Ahmadis in the US, who are hardworking taxpayers and a benefit to the country, must create their own effective advocacy to showcase this reality and the true, peaceful teachings of Islam. This plan, Huzooraa stressed, should be undertaken on a large scale by all auxiliaries of the Jamaat.
He instructed them to work together with members of the press and media to write such articles in newspapers and upload short clips on social media. Form a dedicated team for this. Properly inform people about anti-Muslim racism as well and explain what the true teachings of Islam are.
Regarding the eradication of anti-Muslim racism, Huzooraa reminded that he has spoken about this many times in Germany as well, and that several speeches exist on this subject. Use quotations from them. There are verses of the Holy Quran and hadith that explain what Muslims are taught, that Muslims are peace-loving, what Islam teaches regarding women and their lawful rights, regarding government and regarding deprived people. Efforts should be made to spread such information as widely as possible.
Ahmadi immigrants should give precedence to their faith and remember the purpose of migration
In response to a question regarding the moral training of newly arrived Ahmadi immigrants in a meeting with khuddam from the USA’s North Region, Huzooraa noted that these immigrants are largely arriving from countries like Pakistan, not from some polytheistic nations. He advised the khuddam to remind these newcomers that they emigrated due to the adversities faced in their homelands – restrictions on performing salat, denial of access to mosques, inability to worship or express their faith freely and persecution for being Ahmadi Muslims.
Therefore, Huzooraa emphasised, the fundamental reason for their migration is religion. If religion is the impetus, then upon arrival in their new countries, they must not forsake it but rather cherish and remember it. The paramount method prescribed by Allah the Exalted for honouring faith, Huzooraa continued, is to worship Him, perform the five obligatory daily prayers, engage in istighfar and avoid becoming ensnared by the superficial allure and attractions of Western societies. They must remain mindful of their core purpose.
Conclusion
Today, once again, the world stands on the brink of war. If the world wishes to be saved from disorder and destruction, the nations of the world must adhere to the guiding principles of Islam.
▪ They must rise above the narrow mindset of only their own countries or nation’s benefit and superiority and unite at a global level for justice and development. ▪ Disputes between countries must be resolved with justice. The practice of forming blocs for political and economic interests and pressuring weaker nations must be abandoned. ▪ Under the guise of freedom of expression, insults and ridicule of other religions especially Islam must be stopped. Those who, God forbid, draw caricatures of the Holy Prophetsa must realise that they are igniting a fire of hatred that will eventually burn everyone to ashes. ▪ Journalism based on truth and integrity is needed instead of false propaganda. The spread of one-sided lies merely to promote one’s own objectives must be stopped. ▪ International agreements must be honoured, and the demands of justice must be fulfilled. ▪ Poor nations must be supported economically with sympathy so that they can stand on their own feet. ▪ Global trade must be conducted fairly, rather than wasting energy on unilateral tariff and tax wars for narrow self-interests. ▪ The practice of imposing wars on poor countries to seize their resources and install governments of one’s own choosing must come to an end. This is the only way the issue of immigrants and refugees can also be resolved. ▪ Those immigrants who have legally arrived in Western countries must obey the law and become loyal citizens of those countries. ▪ Those seeking asylum in Western countries should, instead of becoming a burden on governments, work hard and become productive citizens so that they do not strain the resources of the local population. ▪ Muslim countries, too, must act upon Islamic teachings and fulfill the rights of their people. Political, economic and religious freedom must be granted so that people can live better lives in their own homes and countries.
As Ahmadis, it is our responsibility to convey the true teachings of Islam to the influential segments of the world. May Allah the Almighty grant us the ability to fulfill this responsibility.
This series highlights incidents from early Islam related to the sahabiyaat of the Holy Prophet (sa) and other women in early Islamic history. Extracts of incidents from the Friday Sermons of Hazrat Khalifatul Masih V (aa) have been collected and compiled.
Collected by Amtushakoor Tayyaba Ahmed
Image: Rizwan Zafar/Pexels
“Whilst citing incidents of the Companions, the women who were related to these Badri Companions are also mentioned so that we may become aware of their lofty status, and this is why I also relate the accounts of these female companions alongside the Badri Companions.” – Hazrat Khalifatul Masih Vaa (Friday Sermon, 14 June 2019)
Hazrat Umme Aiman – The Abyssinian slave who attained the status of a mother to the Holy Prophet
Striking is the treatment of the Holy Prophetsa of a simple Abyssinian slave girl who looked after him when he was young. She was not his real mother, and her service could not have been the same, yet as the Prophetsa of Allah, he showed her love and respect to a high degree, would give her gifts, arranged her marriage, and would visit her and give glad tidings from Allah of her lofty status and future in Paradise. Surely, in the Holy Prophetsa has Allah given us an excellent exemplar!
Hazrat Khalifatul Masih Vaa, in his Friday Sermon of 14 June 2019, narrated the following account:
“Hazrat Umme Aiman’s name was Barakah. She was known by the title of Umme Aiman due to her son, Aimanra. She was originally from Abyssinia. She was a servant of Hazrat Abdullah, the father of the Holy Prophetsa. Following the demise of Hazrat Abdullah, she stayed with Hazrat Amina. When the Holy Prophetsa was six years old, his mother took him with her from Mecca to Medina. Hazrat Umme Aimanra accompanied them as a servant on that occasion. She would have been young at that time. On the return from Medina, when they reached Abwa, which is at a distance of five miles from Masjid Nabawi, Hazrat Amina passed away. Hazrat Umme Aimanra brought the Holy Prophetsa back to Mecca on the two camels they originally set out with. Prior to the Holy Prophet’ssa claim to prophethood, Hazrat Umme Aimanra married Ubaid bin Zaid in Mecca, who was a slave of Abyssinian descent. A son was born to them, who was named Aiman. Hazrat Aimanra attained the status of martyrdom during the Battle of Hunain. The husband of Hazrat Umme Aimanra passed away, and she was subsequently married to Hazrat Zaidra.”
Marrying a woman from the inhabitants of Paradise
“According to one narration, Hazrat Umme Aimanra treated the Holy Prophetsa with utmost kindness and took great care of him. As a result of this, the Holy Prophetsa said that whoever wishes to rejoice by marrying a woman from among the inhabitants of paradise, he should marry Umme Aimanra.
“Thereafter, Hazrat Zaidra bin Haritha married her and they were blessed with a son, Hazrat Usamara. Hazrat Umme Aimanra migrated towards Abyssinia along with the other Muslims. Following this migration, she returned to Medina and participated in the Battle of Uhud. During the battle, she gave water to people and tended to the wounded. She also had the opportunity to participate in the Battle of Khaybar. She wept profusely when Hazrat Umarra was martyred in the twenty-third year after Hijra. When the people enquired as to the reason why she was crying, she replied that owing to the martyrdom of Hazrat Umarra, Islam had become weakened. Hazrat Umme Aimanra passed away towards the beginning of the caliphate of Hazrat Uthmanra.” (Al-Tabaqaat-ul-Kubra, Vol. 8, pp. 179-181, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990; Sirat al-Halabiyya, Vol. 1, p. 77, Baab Wafaate Walidati Rasoolullah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002; Usdul Ghaba, Vol. 7, p. 291, Umme Aiman, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008; Mu‘jam-ul-Buldan, Vol. 1, p. 102, Abwah, Dar-ul-Kutub al-Ilmiyyah, Beirut)
O my mother!
“When the Holy Prophetsa saw Hazrat Umme Aiman, he would say: ‘O Umm!’ – That is, ‘O my mother!’ And would then say:
هٰذِهٖ بَقِيَّةُ اَهْلِ بَيْتِىْ
meaning, ‘This is what is left behind of my close family.’ According to another narration, the Holy Prophetsa would state:
أُمُّ أَيْمَنَ أُمِّيْ بَعْدَ أُمِّيْ
meaning, ‘After my own mother, Umme Aiman holds the status of being my mother.’ He would also visit her house to meet her.” (Al-Tabari, Vol. 13, p. 375, Dar-ul-Fikr, Beirut, 2002; Usdul Ghaba, Vol. 7, p. 291, Umme Aiman, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)
“In another narration from Bukhari, it mentions further details in which Hazrat Anasra narrates:
“One of the Companions had presented some date trees to the Holy Prophetsa. When the Holy Prophetsa was granted victory against the tribes of Quraizah and Nadhir, he no longer required those trees. Upon this, some of the members of my family asked me to go to the Holy Prophetsa and request him to give back some of the trees that they had presented to him, as he was no longer in need of them. Since those trees had been granted to Umme Aimanra, when she heard about this, she came and placed a cloth on my neck and said, ‘I will certainly not give these back. I swear by the One Who alone is worthy of worship that you will never get these trees because the Holy Prophetsa has already given them to me’ – or she said something along these lines. The Holy Prophetsa said to Hazrat Umme Aimanra, ‘It is fine; return these trees and I will give you the same number of trees from somewhere else.’ However, she replied, ‘By God, I will certainly not give them back.’
“Hazrat Anasra further relates, “Thereafter, the Holy Prophetsa offered to give Hazrat Umme Aimanra ten times as many trees – or perhaps something to this effect – upon which she returned the trees.” (Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith no. 4120)
“In another narration, it states that whilst migrating to Medina on foot, Hazrat Umme Aimanra became extremely thirsty. She was a very pious lady and had a very strong bond with God Almighty. At the time, she did not have any water with her, and it was extremely hot, however, she heard a sound from above her head and saw a pail-like vessel descend upon her from the heavens, from which clear drops of water began to fall upon her. She drank from it until her thirst was quenched. She would often say that thereafter, she never felt thirst or the desire [to drink]. Subsequently, she would not feel the pangs of thirst, and if she ever felt dehydration whilst observing the fast, she would go on without feeling thirsty.
“Thus, whilst citing incidents of the Companions, the women who were related to these Badri Companions are also mentioned so that we may become aware of their lofty status, and this is why I also relate the accounts of these female Companions alongside the Badri Companions.” (Ibid.)
“Hazrat Umme Aimanra had a slight stammer in her speech. Whenever she would meet someone, instead of saying Salamullahi Alaikum, as was the custom at the time, she would say Salamun la Alaikum due to her stammer. The Holy Prophetsa permitted her to say Salamun Alaikum or Assalamu Alaikum, which is now the custom.
“Hazrat Aishara narrates that one day, whilst the Holy Prophetsa was drinking water, Hazrat Umme Aimanra was also present and said, ‘O Messengersa of Allah, give me water so I may drink also.’ Hazrat Aishara states that she questioned her, saying, ‘Is this the manner in which you ask the Messengersa of Allah for something?’ To this she replied, ‘Have I not served the Holy Prophetsa for a long time?’ The Holy Prophetsa then said, ‘You speak the truth,’ and gave her water to drink.” (Sirat al-Halabiyya, Vol. 1, pp. 77-78, Baab Wafaat Walidati Rasoolullah Maghazia, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)
Sadness at cessation of the Quran’s revelation
“Hazrat Anasra relates that when the Holy Prophetsa passed away, Hazrat Umme Aimanra would not stop crying. When she was asked why she wept so much for the Holy Prophetsa, she answered, ‘I knew of course that the Holy Prophetsa would one day pass away, yet I weep because the revelations have been taken away from us’; in other words, besides her pain over the demise of the Holy Prophetsa, she also wept over the fact that the word of God and the revelation of the Holy Quran which would descend upon them, had come to an end.” (Usdul Ghaba, Vol. 7, p. 291, Umme Aiman, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)
“Hazrat Anasra bin Malik narrates, ‘On one occasion, after the demise of the Messengersa of Allah, Hazrat Abu Bakrra said to Hazrat Umarra, ‘Accompany me to visit Hazrat Umme Aiman and let us meet her just as the Prophetsa would.’ When we arrived there, she began weeping. They enquired, ‘Why are you crying? For whatever is with Allah is better for His Messengersa.’ She was a very pious person, as mentioned before and replied, ‘I am aware that indeed whatever Allah possesses is better for His Messengersa, however, I cry because the door of revelation has now closed.’ This moved both of them to tears also.” (Sahih Muslim, Kitab-ul-Fazail Al-Sahaba, Hadith no. 2454)”
The world as we know it today is at a crossroads; millions are struggling to find their identity, materialism is encapsulating all aspects of our lives like an ever-growing shadow, and oppression and corruption are creeping their way into every social and political sphere of life.
The crisis that presents itself in this day and age is one led solely by the machinations of Satan and his comrades. But just as darkness cannot exist without light, surely there must be a solution that addresses the darkness of evil surrounding us; that remedy lies in the 18th chapter of the Holy Quran, Surah al-Kahf: a solution to global challenges.
People of the Cave
The first lesson of Surah al-Kahf lies in the story of the People of the Cave, believers in the Unity of God from early Christianity who were persecuted for their faith at the hands of the idolatrous Roman emperors. Instead of bending to the will of those seeking to overpower them, they chose to separate themselves and stay true to their faith. (Five-Volume Commentary, Vol. 3, p. 1846, under Ch.18: V.10)
In the modern-day era of societal pressures and expectations that do not necessarily conform to the religious principles of morality and faith that Islam presents, it can be difficult to stand as the “odd one out,” but this story serves to remind us to not only find our identity but also act in accordance with it.
It is then that God will bestow His blessings upon us, as He did upon the People of the Cave in the following words:
This lesson is especially pertinent to those Ahmadis around the globe who are constantly persecuted for their mere profession of belief in the Promised Messiahas. Hazrat Khalifatul Masih Vaa shed light on this, stating:
“These so-called scholars and opponents believe that they will annihilate the Jamaat of the Promised Messiahas with their breath, as it were. However, they do not know that they are, in fact, challenging God. And if they oppose Allah the Almighty, it is they who will be destroyed, because Allah the Almighty supports and assists His servants.” (Friday Sermon, 19 May 2023)
Two gardens and no garden
If one fails to steer clear of the forces of materialism, it inevitably leads to arrogance and a sense of forgetfulness of the Creator of the heavens and the earth, and this is the most apparent takeaway from the second story presented in Surah al-Kahf: the man with the two gardens.
God bestowed immense wealth and riches on one man in the form of two gardens, while the other, although not enjoying an extravagant life, turned to his Lord and found evermore contentment in this. Over time, the black stain of pride grew on the arrogant man’s heart to the point where he unashamedly uttered:
“And his fruit was actually destroyed, and he began to wring his hands for what he had spent on it, and it had all fallen down on its trellises.” (Surah al-Kahf, Ch.18: V.43)
Ponder how suddenly all the wealth and riches that he once enjoyed were snatched away from him in the blink of an eye.
Another important principle that can be deduced from this account of the Holy Quran is the juxtaposition between the love of the world and the love of God. Expounding upon this, the Promised Messiahas states:
“The purpose of religion is that people should recognize the True God Who created the world, love Him so much that every other love should grow cold in their hearts, be kind and compassionate towards His creatures, and strive to attain the utmost purity.” (Lecture Lahore, p. 4)
The tale of Khidr
It is clear that God the Almighty desires to bring His servant under the lamp of humility and away from the engulfing darkness of the self-reliant, frail human ego, and this is more so emphasised in the third account of this chapter of the Holy Quran, which is the story of Prophet Mosesas and Khidr.
Both of these individuals embarked on a journey, during which Moses’as companion committed three seemingly unjust acts – damaging a boat, killing a boy and repairing a broken wall. It was later revealed to Prophet Mosesas that these acts were carried out under divine command, i.e. something that transcended the limited scope of the human realm.
This account speaks directly to the idea or notion that has held sway in the minds of many modern-day philosophers and atheists, which is that human knowledge is more than sufficient and capable of leading an individual to their desired goal. In other words, science and human rationale are seen as the ultimate sources of truth.
However, the Promised Messiahas has challenged this viewpoint in the following beautiful Persian couplets:
عقل کاں با کبر میدارند خلق ہست حُمق و عقل پندارند خلق
کبر شہرِ عقل را ویراں کند عاقلان را گم ره و ناداں کند
“People’s intellect adulterated with arrogance, is mere foolishness which they think is intelligence. Pride lays to waste the city of reason, and turns the wise into misguided fools.” (Barahin-e-Ahmadiyya Part III [English], p. 65)
Relying on human reasoning without divine guidance is like a lantern without a flame – although meticulously and beautifully crafted, it remains utterly useless in the dark. It is only when that lantern is illuminated with a radiant flame that one may utilise it in its proper fashion. In the same way, human intellect must be coupled with the Divine flame of revelation to lead one to the ultimate truth.
The account of Dhul Qarnain
The final account in Surah al-Kahf is that of Dhul Qarnain, a just leader who upheld moral principles and prioritised divine will, and who inevitably faced the evil forces of Gog and Magog, who sought to create disorder in the land. In the modern world, the crux of all global issues boils down to corruption found rampant amongst foreign leaders, who consolidate power for their own benefit; this is, in essence, the manifestation of Gog and Magog.
True leadership, as we see from this account of Surah al-Kahf, is about giving the people a voice, supporting social welfare and fighting the dark forces that lurk throughout all spheres of politics.
Additionally, this form of leadership just does not cater to the wealthy political figures of the upper class; rather, anyone who bears the burden of responsibility, no matter on how small a scale, is addressed in this account. As the Holy Prophetsa has stated:
“Each of you is a shepherd, and each of you is responsible for his flock.” (Sahih al-Bukhari, Kitab al-ahkam, Bab atiʿu Allaha wa atiʿu ar-rasula, Hadith 7138)
The implications of the lessons derived from the story of Dhul Qarnain are as prevalent as ever, and this further lends a hand to the truthfulness of the Holy Quran, being a source of guidance for all times.
Final thoughts
When analysing these four accounts from Surah al-Kahf as a whole, a central theme emerges that can be better understood through a saying of the Holy Prophetsa:
“Whoever commits to memory the first 10 verses of Surah al-Kahf will be protected from (the trial of) ad-Dajjal (Antichrist).” (Sahih Muslim, Kitab salat al-musafirin wa qasruha, Bab fadli surah al-kahf, Hadith 311)
In essence, Surah al-Kahf gives a comprehensive description of the cunning nature of the dajjal and how its forces penetrate all aspects of our lives in this day and age. But at the same time, the solution is also clear: whether one is struggling with discovering one’s identity, or clashing between forces of arrogance and humbleness in the mind, or experiencing difficulty with relying on divine wisdom, or seeing emerging patterns of corruptness in political leadership – Surah al-Kahf serves, and will always continue to serve, as a solution to all global challenges we face in this day and age.
Surah Yusuf in the Holy Quran presents the life of Prophet Yusufas as an example of purity, chastity and complete devotion to Allah. However, verse 25 has been explained in different ways by classical commentators in their tafasir, which gives the impression that Prophet Yusufas was close to committing a sin with Zulaikha (God forbid), the wife of Aziz, and that he only stopped because Allah showed him a special sign (burhan) to stop him.
When these commentaries and the stories they suggest are compared with the Quran and the basic Islamic belief that all prophets are pure, it’s clear that such interpretations are not, and cannot be, correct.
“And she made up her mind with regard to him, and he made up his mind with regard to her. If he had not seen a manifest Sign of his Lord, [he could not have shown such determination]. Thus was it, that We might turn away from him evil and indecency. Surely, he was [one] of Our chosen servants.” (Surah Yusuf, Ch.12: V.25)
Classical interpretations: Tafsir al-Jalalayn and Ibn Kathir
The common Muslim understanding, taken from classical commentaries of the Quran, is that the meaning of the Arabic clause, “hamma bi ha” – “he made up his mind with regard to her” – is that Prophet Yusufas made up his mind and intention to sin with Zulaikha when she called him to the sin.The commentaries then say his desire to sin was removed only after Allah gave him a sudden “sign/proof” (burhan) at that moment.
Imam Jalaluddin Suyuti says the sign or proof (burhan) he saw was a vision of his father, Prophet Yaqubas, who supposedly struck his chest after which his desire left his body through his fingertips.
“And she certainly desired him she sought sexual intercourse with him and he would have desired her too, he would have sought the same had it not been that he saw the proof of his Lord. Ibn ‘Abbās said ‘Jacob was made to appear before him and he struck his, Joseph’s breast, whereupon his sexual desire withdrew from his body through his fingernails.” (Tafsir Jalalayn, under this verse)
Similar reports are preserved in Tafsir Ibn Kathir, which say that Prophet Yusufas was strongly tempted and he did feel a human desire, but at that exact moment, Allah showed him a burhan (a clear proof/sign) that stopped him, so the desire did not turn into a sinful act.
Ibn Kathir then gives the views of commentators on what they thought the sign (burhan) was, as they say the Quran does not explain it. He wrote that some early scholars (including Ibn Jubayr, Mujahid, Ibn Sirin, and Hasan al-Basri) said Allah caused Prophet Yusufas to see his father Yaqub’s face appear miraculously, warning him. Others said it was the face of Aziz (Zulaikha’s husband) that appeared to him. Another view says Prophet Yusufas looked up and saw a warning like a Quranic message written above him: “la taqrabu az-zina innahu kana fahishatan wa saa sabila” – “Do not even go near adultery; it is a shameful act and an evil path.”
Some said Zulaikha had an idol in the house and she covered it out of shame. Prophet Yusufas used that as a lesson: if she feels shy before an idol, then he must feel far more modest before Allah, because nothing can hide anyone from Allah’s sight.
Finally, some commentators said the burhan (sign) was not a vision at all. It was Prophet Yusuf’sas prophetic rank and deep awareness of Allah; the inner certainty that made him stop instantly.
The classical commentators agree that the intention to sin from Prophet Yusuf’sas side was there, but Allah intervened and showed him a sign which then enabled him to avoid the sin.
Did Prophet Yusuf intend to sin?
These interpretations cannot be correct. They openly contradict the Holy Quran’s own statement at the end of the verse, which says that Prophet Yusufas was one of Allah’s “mukhlasin,” meaning a servant purified by Allah Himself.
A person who is purified by Allah cannot be on the verge of committing adultery. The Holy Quran describes prophets as people chosen for their righteousness, guided by revelation and protected from immoral acts. Islam teaches that prophets do not intend sin. In fact, it presents prophets as role models:
This verse shows that Allah presents the prophets as perfect role models and He commands the Holy Prophetsa – the greatest of all humans and prophets – to follow their example.
If prophets had moments of immoral intention (Allah forbid), such as desiring zina (fornication), Allah would never order us to follow them. A role model must be completely pure in thought, character and actions.
The Ahmadiyya Muslim commentary of the incident with Prophet Yusufas
Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih II clarified the misconception regarding the incident between Zulaikha and Prophet Yusufas.
He explains that two clauses had been misunderstood by past commentators of the Quran.
The meaning of “Hamma bi ha” – “He made up his mind [or intention] with regard to her”
The meaning of “burhan”– the sign or proof element which classical commentators interpret to mean a sudden vision or sign he saw that stopped him from sinning.
Speaking about the verse in question and the intentions of both Zulaikha and Prophet Yusufas, Hazrat Khalifatul Masih IIra explains that the word hamm (intention/making up of one’s mind) is always understood according to the inner moral condition of the person. Every individual can be described as having an “intention”, but the nature of that intention is determined by their spiritual state. A good person’s intention will naturally be towards righteousness, while an evil person’s intention will naturally incline toward wrongdoing.
Therefore, when the Quran uses the same word for both Zulaikha and Prophet Yusufas, it does not mean their intentions were alike. Rather, each intention must be interpreted in the light of their character and morals.
Hazrat Khalifatul Masih IIra writes:
“The reality is that, according to each person’s situation, an ‘intention’ can be attributed to them. In the very first verse, Allah has already stated the inner condition of both. The woman’s inner state was that she had the intention of sin, and the state of Hazrat Yusufas is described as him warning (her) about its evil end.
“So, from the mention of the ‘intentions’ of both of them, this meaning can be taken: that Zulaikha, the wife of Aziz, wanted to put Hazrat Yusufas on the path of sin and Hazrat Yusufas wanted to guide her to the path of goodness. But neither of them could fulfill their purpose. Hazrat Yusufas did not listen to Aziz’s wife and neither did she accept the good counsel of Hazrat Yusufas.” (Tafsir-e-Kabir, Vol. 4, p. 417)
Above, Hazrat Musleh-e-Maudra clarifies the following:
1. The woman’s hamm (intention) was to pull Prophet Yusufas into sin. 2. Prophet Yusuf’s hamm (intention) was to pull her away from sin and guide her to purity – that is what he made up his mind about.
Their “intentions” were not only different, but they were also complete opposites.
Hazrat Yusuf’s own words in the Quran further prove he was never inclined toward sin:
“He said, ‘O my Lord, I would prefer prison to that to which they invite me; […]’” (Surah Yusuf, Ch.12: Ch.34) Here, Prophet Yusufas is not speaking like someone caught between desire and fear. Rather, he speaks like someone who finds the very idea of wrongdoing repulsive. A person only prefers prison over sin when the sin itself feels more painful and destructive than any physical hardship.
The meaning of burhan (sign/proof) according to Hazrat Khalifatul Masih IIra
Explaining the sign or proof element of the verse, Hazrat Khalifatul Masih IIra says: “There is also disagreement among the commentators regarding what is meant by burhan [signs or proofs]. Those who have interpreted this verse to mean that Hazrat Yusufas intended evil interpret it to mean that the wife of the Aziz began to cover her idol, saying, ‘I feel ashamed before it.’ At this, Hazrat Yusuf’s eyes were opened, and he said: then why should I not feel ashamed before my God, Who sees and knows? (Al-Durr al-Manthur, under this verse).
“Some say that he saw written on the roof: ‘And do not go near adultery. Surely, it is an abomination.’ – as if the Holy Quran had already been revealed at that time.
“Some say that he saw a palm on which was written: ‘Surely, over you are guardians, honourable scribes.’ Some say that he saw the image of Hazrat Yaqubas, who was pressing his fingers between his teeth. […]
“But I have already written that these meanings are wrong. By burhan is meant those very verses and signs that had already been manifested for Hazrat Yusufas. For example, his dream regarding future spiritual progress, then the revelation at the time he was thrown into the well – that Allah would save him from the calamity and grant him progress, and that one day his brothers would stand before him.
“And what doubt is there that one whom Allah is preparing for such a magnificent task, He could not let such a person be disgraced before an idolatrous woman.” (Tafsir-e-Kabir, Vol. 4, pp. 417-418)
Hazrat Khalifatul Masih IIra explains that the word “burhan” does not mean a sudden vision that appeared only at the moment of temptation. Instead, it refers to the spiritual proofs, divine signs and clear guidance that Allah had already placed in the heart of Prophet Yusufas long before this incident through the signs he was shown.
Therefore, the verse in question does not describe a prophet battling sinful desire, nor does it support the myth-like stories found in some classical commentaries.
The Ahmadiyya Muslim interpretation, as explained by Hazrat Musleh-e-Maudra, restores the Quranic dignity of the prophets by interpreting the word hamm (intention) in accordance with the spiritual nature of each person involved. The woman’s intention was towards sin, while Hazrat Yusuf’s intention was towards guidance and righteousness. The burhan (sign/proof) he saw was not a sudden vision, but the spiritual light and divine assurances that he had already received since childhood.
It is here that the words of the Promised Messiah, Hazrat Mirza Ghulam Ahmadas, perfectly encapsulate the nature of true righteousness found in Hazrat Yusufas:
“If one were to look into previous eras for an example, we have the truth and sincerity of Josephas. Josephas demonstrated such an outstanding level of truth and sincerity (sidq) that he was named the Truthful One (Siddiq). On the one hand, we have a beautiful, noble, young woman who makes brazen claims, and seeks to engage in fornication whilst in a state of complete privacy and seclusion, and on the other hand, one cannot help but praise this Truthful One, who would not transgress the limits set by God Almighty; and for this, he was ready to bear any calamity and grief that would befall him, to the extent that he even agreed to live the life of a prisoner. As such, Josephas said: […]
“‘O My Lord! I prefer prison over that to which this woman calls me.’
“This sheds light on the pure nature of Joseph, peace be upon him, and on his indignation for the institution of Prophethood. He did not even mention the issue at hand. Why did he not mention by name the deed to which he was being called? In actuality, Josephas was enamoured by the beauty and kindness of Allah the Exalted and was a passionate lover of the Divine. In his eyes, nothing else seemed attractive in front of his Beloved. He was strongly averse to transgressing the limits of Allah.
“It is said that Josephas remained in jail for a long period of time, a period that is said to have extended twelve long years. However, during this time, he never once uttered a word of complaint. He remained fully pleased with the decree of Allah Almighty. During that time, he did not even submit an appeal to the King so that his matter could be judged again or so that he could be released. In fact, it is narrated that this selfish woman only added to his spiral of pains, so that he would stumble. But this Truthful One did not let go of his truth and sincerity. God conferred upon him the title of the Truthful One. This is also a quality of one who has attained to the station of the Truthful in that no worldly calamity, no hardship and no disgrace moves such a one to transgress the limits set by Allah; the more that their afflictions and trials increase, their level of truth and sincerity grows all the more firm and pleasurable. […]” (Malfuzat [2019], Vol. II, pp. 95-96)
Islamabad, Tilford, 2 February 2026: A group of new converts [nau-mubai‘in] from Canada had the blessed opportunity to meet with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa.
Huzooraa arrived at the meeting and conveyed his salaam to the attendees. After they were seated, Huzooraa asked the National Secretary for Tarbiyat Nau Mubai’in to introduce the group. The secretary explained that the delegation consisted of new converts from Canada.
Introductions and individual interactions
The first attendee introduced himself as hailing from Ottawa. He stated that he had accepted Ahmadiyyat in 2024 and was currently serving as Nazim Sehat-e-Jismani in his local majlis. He shared that he was previously agnostic but had sought a purpose in life. He mentioned his mixed heritage, with a Chinese mother and a Vietnamese father. Upon enquiry, he told Huzooraa that he had read the English translation of the Holy Quran up to Chapter 12. Huzooraa advised him to learn the Arabic text as well. When Huzooraa asked if he had memorised Surah al-Fatiha, the attendee replied that he knew the English translation but not the Arabic yet. Huzooraa emphasised the importance of memorising Surah al-Fatiha in Arabic, noting that it is recited in every rak‘ah of the daily prayers. Huzooraa remarked that having accepted Ahmadiyyat almost two years ago, he should have learnt it by now, adding that with dedication, it would only take a week to memorise.
Next, a convert from Toronto introduced himself. Originally from Punjab, India, he explained that he did not have a Muslim background; he was Hindu but was raised in a village that followed the Sikh faith. He moved to Canada in 2019 as a computer science student. He sought guidance on how to deal with his family, who had cut ties with him following his conversion. Huzooraa advised him to pray for them, maintain contact and demonstrate excellent moral character. Huzooraa instructed him to tell his family that his new faith teaches him to possess high morals. Referencing the Holy Quran, Huzooraa reminded him not to say even “uff” (a word of expression of disgust or disobedience) to his parents and to obey them in all worldly matters, unless they commanded him to commit shirk or associate partners with Allah. (Surah Bani Isra’il, Ch.17: V.24) Huzooraa advised him to remain a dutiful son regardless of their opposition.
A convert from Windsor, Ontario, stated he had accepted Ahmadiyyat three years ago. He described himself as previously agnostic but was drawn to the structure of Islam, particularly fasting and prayers. Huzooraa asked if he offered the five daily prayers, to which he replied in the affirmative, noting he attended the mosque for Fajr. Huzooraa was pleased to hear that he had learnt Surah al-Fatiha.
Another new convert, originally from Guyana, introduced himself. He accepted Ahmadiyyat in 2023. Huzooraa advised him to focus on learning more about the religion.
A convert of Polish heritage, who grew up in Canada, introduced himself. He mentioned that he was the only Ahmadi in his family, while his mother and siblings remained Catholic. He asked for advice on how to do tabligh to his practising Catholic family without causing conflict. Huzooraa advised him to maintain strong bonds with his family and not to break ties. Huzooraa suggested that during casual, friendly moments, he could invite them to ask why he accepted Ahmadiyyat, especially given the current defamation of Islam in the world. Huzooraa encouraged him to increase his religious knowledge, particularly regarding the status of Prophet Jesusas and Mary, so he could answer their questions effectively. Huzooraa stressed patience and kindness throughout this long process.
Another attendee, who works with children with disabilities, stated he accepted Ahmadiyyat in 2023. He mentioned he was raised a Christian and had learned biblical languages, including Hebrew. He told Huzooraa he was currently reading book 25 from the Jamaat’s literature and had read Introduction to the Study of the Holy Quran. Huzooraa commended his knowledge. The attendee mentioned he had mobility issues previously but was now recovered. Huzooraa advised him to continue preaching to Christians and Muslims by explaining the true teachings of Islam and refuting un-Islamic definitions of Jihad.
Another convert, whose family background is from Trinidad, introduced himself. He noted that his father was Catholic but had accepted Ahmadiyyat when the convert was three years old. Huzooraa advised him that although he accepted the faith through his parents, he must personally strive to learn more about religion to ensure he continues to progress.
Another convert, who accepted Ahmadiyyat ten years ago, had a brief exchange with Huzooraa regarding a past knee injury sustained while playing basketball. Huzooraa enquired about his health and recovery.
Navigating family opposition
Following the introductions, an attendee asked how new converts should communicate with their families regarding their conversion, given the cultural and religious challenges.
Huzooraa reiterated that they must maintain good relations with family members. He advised them to demonstrate through their character – by being humble, kind, patient and loving – that Islam has guided them to the right path. Huzooraa stated that actions speak louder than words and witnessing such positive behavioural changes would reassure their relatives.
Preaching through action rather than debate
A new convert stated that he had brought his brother to Ahmadiyyat and his cousin had also converted. He asked how he could spread the message of Allah with respect.
Huzooraa answered that he should do so through his actions. Huzooraa explained that if one becomes an Ahmadi but does not possess good morals or fails to discharge the rights of God’s creation, thinking that merely offering prayer fulfils the rights of Allah, then there is no benefit. Referencing the Promised Messiahas, Huzooraa stated that his followers must fulfil two rights: the rights of Allah (worship and obedience to Quranic guidance) and the rights of mankind. Huzooraa reminded him that the Holy Quran teaches that the enmity of a nation should not prevent one from acting justly even towards enemies. (Surah al-Ma’idah, Ch.5: V.9)
Huzooraa elaborated that tabligh is not merely about debates or arguments regarding whether Jesusas is alive or has passed away or proving the Seal of Prophethood or the advent of the Promised Messiahas. Huzooraa observed that in the modern era, particularly in the Western world, people are often not interested in these theological details; similarly, among many Hindus and Sikhs, religion has become a matter of tradition rather than faith. In such an environment, people observe one’s character. Huzooraa advised that if people see good morals and righteous deeds, they will listen and try to understand the message. Huzooraa cautioned that arguments can always be countered, but the real objective is for Ahmadiyyat to bring about a visible transformation in the person. He urged the attendee to be a practical Muslim who worships Allah and serves humanity, assuring him that the message would then spread automatically.
Guiding family members to Islam Ahmadiyyat
A new convert mentioned that his mother had shown interest in learning about Islam and asked for advice on how to guide her.
Huzooraa advised him to share the essence of Islamic teachings with her: discharging the duties owed to Allah and the duties owed to fellow beings. Huzooraa emphasised that if his mother witnessed a genuine positive transformation in him – where he became kinder, more patient and loving – she would naturally acknowledge the goodness of his faith. Conversely, if his behaviour remained unchanged, she would see no value in his conversion.
Spiritual growth and remembrance of Allah
A new convert asked about ways to grow spiritually and strengthen one’s connection with Allah, beyond offering salat and reading the Quran.
Huzooraa advised him to remember Allah at all times, in every deed and action. He explained that one should always be conscious that Allah is watching over them to prevent wrongdoing. Huzooraa stated that one offers salat to gain the love of Allah and express gratitude for being guided to the true religion. However, Huzooraa cautioned that if a person offers prayers and reads the Quran but subsequently commits bad deeds, there is no benefit and those prayers are wasted.
To maintain this connection, Huzooraa referred to his tahrik and drive to recitate specific prayers daily, including durood (at least 200 times) and istighfar (at least 100 times) and all the other prayers. Huzooraa noted that these azkar keep the mind focused on the fact that one cannot achieve anything without Allah’s help and that good deeds are necessary to gain His pleasure.
Balancing work, life and faith
A new convert asked how to balance family, work, studies and Jamaat responsibilities, noting that he was married and worked seven days a week, teaching and running a business.
Huzooraa emphasised the necessity of giving time to parents, one’s wife and children, noting that they need his company and help. Huzooraa pointed to the life of the Holy Prophetsa as the ultimate role model. He explained that despite having many wives, teaching the Muslims, receiving revelations and dictating them to scribes, the Holy Prophetsa fulfilled his duties to his family and maintained the highest standards of worship. Huzooraa advised the attendee to manage his time effectively, listening to sermons to learn from the character of the Holy Prophetsa.
Choosing a career to serve humanity
A young khadim, aspiring to be a mechanical engineer, asked how young people could choose a career that matches their passion while also serving humanity.
Huzooraa encouraged him to pursue his interest in mechanical engineering. He explained that having such a skill could potentially allow him to serve humanity through the International Association of Ahmadi Architects and Engineers (IAAAE) or by doing Waqf-e-Arzi in poorer countries. Huzooraa added that if he possessed a fertile mind, he could invent technologies helpful to humanity, which would also be a service to the Jamaat.
Serving the faith while working
An accountant, aged 33, asked if it was better to apply for full-time Jamaat service (waqf) or to continue working and do tabligh in his free time.
Huzooraa advised him to continue his job and business while dedicating time to preaching. Huzooraa noted that at his age, having gained experience and maturity, it might be difficult to adjust to the restrictions of full-time waqf. Therefore, Huzooraa recommended that he do preaching independently whenever he found time, rather than placing himself under the constraints of formal life devotion.
Conclusion
The meeting concluded with a group photograph. Huzooraa distributed pens to the attendees, enquired about their travel and accommodation arrangements and prayed that Allah might increase them in faith and knowledge.
Zaki Ahmed, National President, Jamaat-e-Ahmadiyya Philippines
Image: Philippines Jamaat
2ndNational Ijtema of Majlis Ansarullah Philippines
Majlis Ansarullah Philippines held its 2nd National Ijtema on 23-24 December 2025 at the Bait-ul-Ahad Mosque in Zamboanga.
The ijtema formally commenced with a recitation from the Holy Quran, followed by a poem and the Ansar Pledge. Thereafter, Abdul Mukhlis Sahib, Sadr Majlis Ansarullah Philippines, delivered a welcome address, followed by a speech by my humble self wherein I introduced the objectives and organisational structure of Majlis Ansarullah.
Various academic and sports activities were organised during the ijtema. On 24 December, prizes were distributed among those who secured positions in various competitions.
The concluding address was delivered by my humble self. The total attendance was 33.
6th National Tarbiyat Class and 7th Ijtema of MKA Philippines
Majlis Khuddam-ul-Ahmadiyya Philippines held its 6th National Tarbiyat Class and 7th Annual Ijtema on 25-28 December 2025 at the Bait-ul-Ahad Mosque. The Tarbiyat Class began with an opening ceremony.
The daily routine began with Tahajjud prayer, followed by Fajr prayer and a dars from the Holy Quran. Formal lectures were arranged after breakfast.
In previous years in the Philippines, it had been customary for only teachers and missionaries to deliver lectures. However, this year, several khuddam also delivered lectures. After the lectures, sports activities were organised daily, including engaging competitions.
Question-and-answer sessions were held daily, during which members asked questions related to contemporary issues. Furthermore, my humble self addressed all participants on the importance of establishing a personal bond with the Khalifa of the time. All participants were then guided in writing letters to Huzooraa. The letters were collected to be sent together.
The total number of participants in the ijtema was 154.
Jamaat-e-Ahmadiyya Huddersfield, UK, began the New Year with special prayers, seeking peace and stability for the world. Following the prayers, more than 50 volunteers, including elders, youth and children, gathered at Huddersfield Town Centre to take part in a large-scalecommunity clean-up initiative.
The volunteers were joined by local councillor Tyler, whose presence and support were warmly appreciated. Despite the severe cold weather, the volunteers worked with remarkable energy and enthusiasm, clearing a significant amount of rubbish from the town centre.
In addition to the clean-up, volunteers distributed food to homeless individuals, provided free transportation and meals to those less fortunate and visited hospitals and care homes to offer support and companionship.
We also expressed sincere thanks to the local council, particularly Councillor Tyler, for providing essential equipment such as litter pickers and refuse bags and for their continued cooperation.
