The Ahmadi position on the createdness of the Quran: A comprehensive theological analysis

The Holy Quran

Al Hakam Weekly

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15th January 2026

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The Ahmadi position on the createdness of the Quran: A comprehensive theological analysis

Iftekhar Ahmed, Ahmadiyya Archive & Research Centre

Holy Quran-Old-Handwritten — Image: mohamed abdelghaffar/Pexels

In a mid-20th-century survey of Middle Eastern religions, a brief but significant assertion is made regarding the theology of the Ahmadiyya Muslim Jamaat.¹ The author, AJ Arberry, a noted scholar of Islamic studies, remarks that the Promised Messiah^as appeared not to accept the orthodox Muslim doctrine of the Quran’s eternal and uncreated nature, a conclusion purportedly based on a direct conversation with the then-serving imam of the London Mosque. This assertion, recorded in a reputable academic work, presents a clear puzzle, for it stands in stark and direct contrast to the voluminous textual record left by the Promised Messiah^as and his immediate Successors.

This article will demonstrate that the foundational texts of the Ahmadiyya Muslim Jamaat, when examined in their own context and with attention to their specific theological terminology, articulate a consistent, multi-faceted and sophisticated position affirming that the Quran is, in fact, uncreated (ghayr makhluq).

The argument will proceed not by simple counter-assertion but by a systematic examination of the primary sources, beginning with the foundational metaphysical framework upon which the entire doctrine rests, moving to the explicit creedal statements from the Jamaat’s highest authorities, examining how the leadership framed the debate’s central question and historical context, exploring the supporting theological structure that identifies the Quran as a divine attribute, addressing the nuanced resolutions offered for apparent paradoxes regarding the mechanics of revelation and the status of the Word of God and concluding with an analysis of the remaining philosophical arguments that reinforce this core position.

The centrality of this inquiry to the Ahmadi theological tradition is explicitly established by Hazrat Khalifatul Masih II^ra, who identified the entire controversy as a necessary subject for any substantive study of the scripture. In a single, dense passage from his work Fada’il al-Quran, he defined the issue by its classical name, posed the pivotal research question at its heart and immediately tethered it to its most potent historical symbol: the suffering of Imam Ahmad ibn Hanbal.

خلق قرآن کا مسئلہ

(۲۷) کلام الہی کو خدا تعالیٰ کے علم سے کیا نسبت ہے۔ پہلے زمانہ میں اس پر بہت بڑی بحث ہوئی ہے۔ اور بڑے بڑے علماء کو خلق قرآن کے مسئلہ پر ماریں پڑی ہیں۔ حضرت امام احمد بن حنبل کو عباسی خلیفہ نے مار مار کر اتنا چور کر دیا کہ وہ فوت ہو گئے۔ غرض خلق قرآن کے مسئلہ پر بھی بحث ضروری ہے یعنی خدا کے کلام کو خدا سے کیا نسبت ہے۔

“The issue of the createdness of the Quran

“(27) What is the relationship of God’s Speech to God’s Knowledge? In former times, a great debate took place on this and great scholars were beaten over the issue of the createdness of the Quran. An Abbasid Caliph had Imam Ahmad ibn Hanbal beaten so severely that he passed away. In short, a discussion on the issue of the createdness of the Quran is also necessary – that is, what is the relationship of God’s Speech to God?”²

This statement, presented here at the outset, provides the internal justification for the present analysis and serves as a roadmap for the key themes – theological, philosophical and historical – that the Jamaat’s leadership considered essential to this debate.

The foundational distinction – amr vs. khalq

Any substantive examination of the Ahmadi position regarding the nature of the Quran must begin with a foundational theological principle articulated with marked consistency in the writings of the Promised Messiah^as, a principle that serves as the primary hermeneutical key to the entire question – namely, the categorical distinction drawn between God’s creation (khalq Allah), a category encompassing all phenomena operating through intermediary causes, and God’s Command or Affair (amr Allah), a separate order of direct divine effectuation. This conceptual division is not a peripheral point, it is the principal framework through which the issue is consistently addressed, establishing two distinct metaphysical domains of divine action whose properties are mutually exclusive.

The Promised Messiah^as deploys this core concept as a direct rebuttal to the naturalist proposition that divine revelation is merely an elevated form of human thought, identifying such thoughts as belonging to the created order:

اس کا جواب یہ ہے کہ یہ تمام خیالات خلق اللہ ہیں، امر اللہ نہیں اور اس جگہ خلق اور امر میں ایک لطیف فرق ہے۔ خلق تو خدا کے اس فعل سے مراد ہے کہ جب خدائے تعالیٰ عالم کی کسی چیز کو بتوسط اسباب پیدا کر کے بوجہ علت العلل ہونے کے اپنی طرف اس کو منسوب کرے اور امر وہ ہے جو بلا توسط اسباب خالص خدائے تعالی کی طرف سے ہو اور کسی سبب کی اس سے آمیزش نہ ہو۔

“The answer is that all these thoughts are God’s creation (khalq Allah), not God’s Command (amr Allah), and there is a subtle distinction between khalq and amr. Khalq refers to that act of God whereby God Almighty, being the Cause of all causes, creates something in the universe through the medium of causes and attributes it to Himself. And amr is that which proceeds directly from God Almighty, without the medium of causes, and with which no cause is intermixed.”³

Within this specific theological lexicon, khalq is assigned a precise and technical definition. Its defining characteristic is its operation through the medium of secondary causes (ba-tawassut-e asbab). It is the domain of mediated divine action, a process wherein God operates through the very chains of causality He has established. The Promised Messiah^as further refines this concept, associating khalq not with absolute origination but with the act of fashioning a composite entity (murakkab) from pre-existing forms or elements – a process of transformation that occurs within time and space.

اور اگر ایسے طور سے کسی چیز کو پیدا کرے کہ پہلے وہ چیز کسی اور صورت میں اپنا وجود رکھتی ہو تو اس طرز پیدائش کا نام خلق ہے […] مرکب چیز کو کسی شکل یا ہیئت خاص سے متشکل کرنا عالم خلق سے ہے

“And if He creates a thing in such a way that the thing previously existed in some other form, then this mode of origination is called khalq […] to fashion a composite thing into a particular shape or form is from the realm of khalq.”⁴

Set in direct contradistinction to this mediated domain of causality is the concept of amr – an affair proceeding directly from God’s will without the intercession of any secondary causes or temporal processes, representing not creation through sequence but effectuation by pure command. This is the ontological reality behind the Quranic formula:

كُن فَيَكُونُ

“‘Be,’ and it is.”⁵

This is a command whose effectuation is described as being without suspension or delay (tawaqquf nahin hota), an instantaneous manifestation of divine intent that stands outside the sequential logic of khalq.

The Promised Messiah^as clarifies this immediacy:

جو چیز علل اور اسباب سے پیدا ہوتی ہے وہ خلق ہے اور جو محض کُنْ سے ہو وہ امر ہے […] عالم امر میں کبھی توقف نہیں ہوتا

“That which is produced through causes and means is khalq and that which comes into being merely through kun [be] is amr […]. In the realm of amr, there is never any suspension.”⁶

This concept is further delineated by distinguishing between the legislative command (amr shar‘i), to which a created being may or may not conform, and the irresistible cosmic or ontological command (amr kawni), which is an absolute decree that cannot be contravened, as seen in the command to the fire concerning the Prophet Abraham^as.

The Promised Messiah^as says:

دوسرے اوامر کونی ہوتے ہیں جس کا خلاف ہو ہی نہیں سکتا۔ جیسا کہ فرمایا يَٰنَارُ كُونِي بَرۡدٗا وَسَلَٰمًا عَلَىٰٓ إِبۡرَٰهِيمَ (الانبیاء:۷۰)۔ اس میں کوئی خلاف نہیں ہو سکتا۔ چنانچہ آگ اس حکم کے خلاف ہر گز نہ کر سکتی تھی۔

“Secondly, there are the cosmic commands (awamir kawni), which cannot be opposed. For instance, when He commanded, ‘O fire, be thou cold and a (means of) safety for Abraham!’⁷ There can be no opposition to this. Indeed, the fire could not act contrary to this command in any way.”⁸

The direct and unavoidable consequence of this meticulously established framework is the decisive placement of Divine Speech outside the created order. Having defined the terms, the Promised Messiah^as applies them with analytical finality, asserting that the Quran, as God’s Speech, does not belong to the category of created things but originates from the higher, unmediated realm of divine command.

The Promised Messiah^as states with explicit clarity:

پس کلام الہی جو اس قادر مطلق کی طرف سے نازل ہوتا ہے اس کا نزول عالم امر سے ہے نہ عالم خلق ہے۔

“Thus, Divine Speech which is sent down from that Absolute All-Powerful One, its descent is from the realm of amr and not from the realm of khalq.”⁹

This entire theological construct is not presented as a standalone philosophical innovation but is explicitly grounded in the text of the Quran itself, specifically in a verse that has historically served as the scriptural anchor for this very argument within mainstream Islamic thought. The Promised Messiah^as roots his entire framework in the classical proof-text:

أَلَا لَهُ ٱلۡخَلۡقُ وَٱلۡأَمۡرُ

“Verily, His is the creation and the command.”¹⁰

The analytical force of the verse, as understood within this tradition, comes from the conjunction “and” (wa), which separates “the creation” (al-khalq) and “the command” (al-amr) into two distinct categories belonging to God, a line of reasoning, it is worth observing, that directly mirrors the primary scriptural proof used by classical Sunni authorities like Sufyan ibn ‘Uyayna and Imam Ahmad ibn Hanbal to affirm that the Quran is uncreated.

The Promised Messiah^as explains the verse’s implication as follows:

اَلَا لَهُ الْخَلْقُ وَالْاَمْرُ‌ یعنے بسائط کا عدم محض سے پیدا کرنا اور مرکبات کو ظہور خاص میں لانا دونوں خدا کا فعل ہیں اور بسیط اور مرکب دونوں خدائے تعالیٰ کی پیدائش ہے

“‘Verily, His is the creation and the command,’ i.e., to create simple substances from absolute non-existence and to bring composite things into a specific manifestation are both acts of God and both simple and composite things are the creation of God Almighty.”¹¹

By identifying the Quran as an instance of amr, the argument logically concludes that it cannot, therefore, be an instance of khalq.

Explicit statements on the uncreated nature of the Quran

While the metaphysical distinction between amr and khalq provides the foundational framework for the Ahmadi position, the argument does not rest on this conceptual basis alone. It is further substantiated by explicit and categorical statements from the Jamaat’s earliest leadership that directly address the nature of the Quran in unambiguous, creedal terms. The most decisive of these declarations comes from Hazrat Khalifatul Masih I^ra, who, in the course of his scriptural exegesis, makes a clear statement of his personal belief on the matter, leaving no room for speculation.

While interpreting a verse that some might use to argue for the Quran’s createdness, he pre-empts this by stating his position directly:

ذِكْرٍ مُحْدَثٍ کے معنے ہیں نئے نئے پیرایوں میں کلام بھیجتے رہے۔ یہی معنے صحیح ہیں کیونکہ کلام کو میں اللہ تعالی کی صفت مانتا ہوں اورمتکلم خدا کی ذات ہے اور میں قرآن مجید کو مخلوق نہیں مانتا

“The meaning of dhikr muhdath is that He continued to send Speech in ever-new styles (na’e na’e payrayun mein). This is the correct meaning, because I consider Speech (kalam) to be an attribute (sifa) of God Almighty and the Speaker (mutakallim) is the Essence of God and I do not believe the Noble Quran to be created (makhluq nahin manta).”¹²

This statement is of considerable theological weight, containing as it does the two central pillars of the classical traditionalist argument: first, that the Quran’s essence is an eternal attribute (sifa) of God and second, the necessary conclusion that it is, therefore, not created. He approached this same conclusion from another, philosophically rich angle by identifying Divine Speech (kalam-e-ilahi) with the concept of the “Spirit” (ruh). Having established this equivalence, he proceeds to make a definitive ontological statement about its nature – namely, that this Spirit is not a created entity but an attribute of God Himself.

In his work Tasdiq Barahin-e-Ahmadiyya, his reasoning culminates in this declaration:

روح کو کتب مقدسہ اور پاک کتاب قرآن کریم نے بہت معنوں پر استعمال کیا ہے۔ اوّل، روح کلام الہی کا نام ہے۔ […] ان معنے کے رو سے روح مخلوق نہیں بلکہ اللہ تعالیٰ کی ایک صفت ہے اس لئے کہ یہ روح الہی کلام ہے اور اللہ تعالی اس کا متکلم

“The Holy Scriptures and the pure book, the Noble Quran, have used the word ruh for many meanings. Firstly, ruh is the name for God’s Speech. […] In this meaning, the ‘Spirit’ (ruh) is not created (makhluq nahin) but is an attribute (sifa) of God Almighty, because this Spirit is the Divine Speech (kalam) and Allah Almighty is its Speaker (mutakallim).”¹³

These direct affirmations from Hazrat Khalifatul Masih I^ra are themselves aligned with the technical vocabulary employed by the Promised Messiah^as, who used a term that carries immense weight and historical significance in this precise context. In describing the Quran’s pre-temporal existence in the Preserved Tablet (lawh mahfuz), he uses the word qadim, a term which, within the lexicon of this historic controversy, functions as the direct antithesis to hadith, i.e., contingent or created, and is synonymous with the ghayr makhluq position.

In A’ina-e-Kamalat-e-Islam, he states:

قرآن کریم جس کی خلق اللہ کو بہت ضرورت تھی اور جو لوح محفوظ میں قدیم سے جمع تھا تئیس سال میں نازل ہوا

“The Noble Quran, whose creation was greatly needed by God’s creation (jis ki khalqullah ko bahut zarurat thi) and which was eternally (qadim) collected in the Preserved Tablet, was revealed over twenty-three years.”¹⁴

The deliberate selection of the term qadim, i.e., eternal or pre-existent, represents a conscious act of theological positioning, one that bypasses ambiguity and directly situates his doctrine within the lexical and conceptual framework of the historical ghayr makhluq stance by affirming the Quran’s pre-existence before the creation of the temporal universe.

Framing the debate: The central question and its historical symbol

The dense and multi-faceted statement from Hazrat Khalifatul Masih II^ra presented in the introduction serves as the primary lens for understanding how the Ahmadi leadership framed this historic debate. By positing the relationship between God’s Speech and God’s Knowledge as the central point of investigation, he demonstrates an acute and theologically precise understanding of the classical debate’s core problematic. His question thus functions as a guide, directing the inquiry towards the specific theological premises upon which the ghayr makhluq position is constructed, for in that historical context, to affirm that Speech is an expression of God’s eternal and uncreated Knowledge is, by logical necessity, to affirm that Speech itself must partake in that same uncreated nature.

The immediate invocation of Imam Ahmad’s persecution within the same breath is not incidental. It frames the ghayr makhluq stance as the one for which the righteous have historically suffered. This veneration is not an isolated reference but a consistent theme. In a separate Friday Sermon, Hazrat Khalifatul Masih II^ra again held up the Imam as a heroic exemplar, clarifying his creed with explicit approval:

خلق قرآن کے مسئلہ پر بحث ہوئی تو امام احمد بن حنبل نے مار کھا کر اپنے ہاتھ تڑوا لیے مگر بادشاہ سے دبے نہیں۔ وہ یہی کہتے رہے کہ قرآن مخلوق نہیں مقول ہے۔ یعنی یہ خدا تعالیٰ کا قول ہے۔ کوئی ایسی چیز نہیں جو پیدا کی گئی ہو۔

“When the issue of the createdness of the Quran was debated, Imam Ahmad ibn Hanbal was beaten and had his arms broken, but he did not yield to the king. He kept insisting that the Quran is not created (makhluq nahin), it is Speech (maqul hai). Meaning, it is God Almighty’s Speech, not something that came into existence.”¹⁵

The significance of this praise is amplified when, in the next paragraph, he elevates Imam Ahmad to a status akin to the Companions^ra of the Prophet Muhammad^sa, applying to him the famous hadith that they are like “guiding stars” from whom a world obtains guidance. To consistently lionise the primary historical champion of the ghayr makhluq doctrine and to do so by specifically highlighting his steadfastness on that very issue functions as a powerful rhetorical and theological endorsement.

The Ahmadi position notably avoids the sectarian extremism that characterised the classical debates. The Promised Messiah^as explicitly recognised the Mu‘tazila as remaining within the fold of Islam despite their position on this issue:

ولا شك أنهم من المذاهب الإسلامية

“There is no doubt that they are among the Islamic schools.”¹⁶

This irenic approach – respecting those who defended the Quran’s uncreated nature while refusing to anathematise those who held different views – distinguishes the Ahmadi position from the mutual excommunications that characterised the classical period.

The theological framework: The Quran as a divine attribute

Holy Quran-Old — Image: Ismaeel Zakariya/Pexels

While the historical framing of the debate demonstrates the high stakes and pious alignment of the Ahmadi position, the intellectual core of the doctrine rests upon a deeper theological principle concerning the nature of God’s attributes (sifa). The explicit statements affirming the Quran’s uncreatedness are not isolated pronouncements but the direct and necessary consequence of this principle, which was articulated with definitive clarity by the Hazrat Khalifatul Masih II^ra, when directly questioned on this matter – a format that leaves little room for interpretive ambiguity. His response serves as the foundational premise for the entire argument: that all of God’s attributes are co-eternal with His Essence and are, therefore, not created.

The exchange was as follows:

سوال: خدا کی صفات اس کے ساتھ ہی ازلی ہیں یا پیدا شدہ؟

جواب: صفات الٰہیہ مخلوق نہیں ہیں بلکہ وہ ذات کے ساتھ ہی ازلی ابدی ہیں۔

Question: “Are the attributes of God co-eternal with Him or are they created?”

Answer: “The attributes of God are not created (makhluq nahin hain). Rather, they are co-eternal and co-everlasting (azali abadi hain) with His Essence (dhat).”¹⁷

With this axiom established, the argument proceeds by identifying the Quran not as a created object separate from God, but as the tangible manifestation of one of these eternal, inherent attributes – namely, the attribute of Speech (kalam).

This direct application of the doctrine of attributes to the Quran is made most forcefully by Hazrat Khalifatul Masih I^ra who, in the creedal statement previously cited, identifies Speech (kalam) as an eternal attribute (sifa) as the very reason for his belief that the Quran is not created.

The logical integrity of this framework, which posits an eternal attribute manifesting in time, depends on resolving a classical theological problem: if Speech is eternal, why is revelation not perpetual? The Promised Messiah’s^as writings address this directly by drawing a fine distinction between the permanent suspension of an attribute (ta‘attul dai’mi), which he deems impossible for a perfect Being, and its temporary non-manifestation according to divine will (ta‘attul mi‘adi), which he affirms is permissible. God remains eternally the Speaker, even if He is not revealing new scriptures at every given moment.

He explains this principle in his work Chashma-e-Ma‘rifat:

کسی صفت کے لئے تعطّل دائمی جائز نہیں ہاں تعطّل میعادی جائز ہے

“For any [Divine] attribute, permanent suspension (ta‘attul da’imi) is not permissible, though temporary suspension (ta‘attul mi‘adi) is permissible.”¹⁸

This concept directly addresses the core philosophical challenge posed by rationalist theologians like the Mu‘tazila: that an eternal attribute of Speech or Creation would necessitate an eternal audience or an eternal creation, thus implying the existence of other eternal entities alongside God and violating pure monotheism. The Promised Messiah’s^as writings answer this objection with a sophisticated distinction between two types of eternality: the eternality of an individual (qadamat-e shakhsi), which he rejects for any created thing, and the eternality of a species or genus (qadamat-e naw‘i), which he affirms. This means that while no single universe or individual soul is co-eternal with God, the genus of creation, in some form, has always existed as a manifestation of God’s eternally active attributes.

The Promised Messiah^as explains this as follows:

قدیم سے سلسلہ مخلوق کا اُس کے ساتھ چلا آیا ہے مگر کسی چیز کو اُس کے مقابل پر قدامت شخصی نہیں ہاں قدامت نوعی ہے۔

“From eternity, the chain of creation has run alongside Him, but no thing possesses individual eternality (qadamat-e shakhsi) in opposition to Him, yes, it does possess generic eternality (qadamat-e naw‘i).”¹⁹

This doctrine allows for God’s attributes to be eternally active in principle without necessitating that any specific, individual object of those attributes be co-eternal with Him, thereby resolving the apparent philosophical tension and preserving the principle of tawhid.

Resolving the theological status of the ‘Word’ as applied to creation

This rigid theological distinction between the eternal attribute (sifa) and its created result (khalq) provides the necessary framework to resolve a historical polemical objection often levelled against the doctrine of the uncreated Word. Christian theologians, most notably John of Damascus (d. 749), historically argued that if Muslims admit the Word of God (kalam Allah) is uncreated and the Quran acknowledges Jesus^as as the “Word of God” (kalimat Allah), then Muslims must logically concede that Jesus^as is uncreated and divine.

Foundational Ahmadi texts deconstruct this conflation by distinguishing between the Word as an eternal attribute and the Word as a title for a created entity. The Promised Messiah^as argues that if the title “Word of God” implies uncreated divinity, then by the logic of the Quran, all souls would share in this status, for all souls are fundamentally words of command from the realm of amr.

He explains in Izala-e-Auham:

اس جگہ خدائے تعالیٰ نے روح کا نام کلمہ رکھا۔ یہ اس بات کی طرف اشارہ ہے کہ در حقیقت تمام ارواح کلمات اللہ ہی ہیں جو ایک لا یدرک بھید کے طور پر جس کی تہ تک انسان کی عقل نہیں پہنچ سکتی روحیں بن گئی ہیں۔

“Here, God Almighty has named the soul ‘Word’ (kalima). This points to the fact that, in reality, all souls are Words of God (kalimat Allah) which, through an inscrutable mystery that human intellect cannot reach, have become souls.”²⁰

Furthermore, he argues that even entities emerging from the realm of Command (amr) are not the Divine Essence itself but are shadows (zill) or effects of the Command. Here, a crucial distinction must be made between amr as an uncreated Divine Attribute, i.e., the eternal power to Command, and the objects of that Command, i.e., souls or spirits. While the attribute is uncreated, the resultant Spirit is explicitly defined as created (hadith) and a servant of God, possessing no share in divinity.²¹

If the term “Spirit from Him” (ruh minhu) implied being a part of God’s uncreated essence, then Adam^as would have a superior claim to divinity than Jesus^as, for the Quran describes the Divine Spirit being breathed directly into Adam^as.²²

The Promised Messiah^as writes:

فيجب أن يكون مقام آدم أرفع منه وأعظم، ويكون آدم أول أبناء ربّ العالمين […]. فإن منطوق الآية يدل علی أن روح الله نزل فی آدم بنزول أجلى

“[T]hen it follows that the status of Adam must be higher and greater than that of Jesus. Adam would be the first of the sons of the Lord of all the worlds […]. The above-mentioned verse indicates that the Spirit of Allah descended into Adam, and that this was a more luminous descent”.²³

Hazrat Khalifatul Masih I^ra addresses this objection by employing a reductio ad absurdum, noting that in scriptural idiom, the “Word of God” often refers to specific prophecies or commands. If being a “Word” made the recipient uncreated, then the entire creation would lay claim to godhood.

He writes in Ibtal-e uluhiyyat-e Masih:

اگر قرآنی محاورہ سے کسی چیز کا کلمۃ اللہ ہونا اس چیز کے خدا ہونے کی دلیل ہے تو تمام کلمات الہیہ کو چاہئے کہ خدا ہوں […] اگر کوئی چیز کلمۃ اللہ ہونے سے عین اللہ ہو سکتی ہے تو تمام وہ تامہ جملے جو انبیاء علیہم السلام اور ان کے پاک اتباع کو مکالمہ الہیہ اور مخاطبہ ربانیہ سے پہنچے چاہئے کہ وہ سب خدا ہوں۔

“If in the idiom of the Holy Quran something being called the kalimat Allah, ‘the word of Allah’ is an argument in support of that thing being God, then all the words of Allah would have to be God. […] If something could be Allah precisely by virtue of being kalimat Allah, then all those complete sentences that came to the prophets, peace be upon them all, and their holy followers by way of Divine discourse and communications from their Lord, should all be God.”²⁴

He concludes that Jesus^as is called “Word” specifically because his birth was the result of a specific verbal prophecy (kalam) delivered to Mary^as. In neither case does the recipient of the Command become the Command itself. As Hazrat Khalifatul Masih I^ra states in Tasdiq Barahin-e Ahmadiyya, Jesus^as remains “His creature (makhluq)”, distinct from the uncreated attribute that brought him into being.²⁵

Addressing nuances and apparent contradictions

The sophistication of the Ahmadi position is demonstrated not merely in its foundational affirmations but in the capacity of its primary sources to address the nuanced questions that arise from the doctrine of an uncreated Quran. The conceptual groundwork for understanding how eternal, uncreated Speech can be received by a temporal, created being is laid by the Promised Messiah^as himself. He describes the revelatory process as one that requires the complete suspension of the prophet’s created human faculties to ensure the purity of the divine transmission.

The Promised Messiah^as explains this in his work Barahin-e-Ahmadiyya:

خدا کا پاک کلام وہ کلام ہے کہ جو انسانی قویٰ سے بکلی برتر و اعلیٰ ہے۔ […] جس کے ظہور و بروز کے لئے اول شرط یہی ہے کہ بشری قُوَتیں بکلّی مُعطّل اور بیکار ہوں نہ فکر ہو نہ نظر ہو۔ بلکہ انسان مثل میّت کے ہو۔ اور سب اسباب منقطع ہوں اور خدا جس کا وجود واقعی اور حقیقی ہے آپ اپنے کلام کو اپنے خاص ارادہ سے کسی کے دل پر نازل کرے۔

“God’s pure Speech is that Speech which is completely superior and exalted above human faculties. […] The first condition for its appearance and manifestation is that human faculties (bashari quwwaten) be completely suspended (mu‘attal) and useless (be-kar). There should be neither thought (fikr) nor reflection (nazar). Rather, the person should be like a corpse (mithl-e mayyit ke ho) and all means should be cut off. And God, whose existence is real and true, Himself sends down His Speech upon someone’s heart by His special will.”²⁶

This description of the prophet as a passive recipient – “like a corpse” – whose own created faculties of “thought” and “reflection” are rendered “useless,” provides a direct explanation for how uncreated Divine Speech can be received by a created being without being admixed with created human elements. The process itself purifies the channel, ensuring the Speech remains purely divine in its transmission.

This nuanced understanding extends to the mechanics of revelation itself. The founder’s writings bypass the paradox of an eternal entity entering the contingent world by defining the process not as the physical transport of an object but as a purely spiritual influence or manifestation – a process for which he uses the specific theological term tamaththul.

The Promised Messiah^as explains in his work A’ina-e-Kamalat-e-Islam:

اگر یہ لوگ اس بات کو قبول کر لیتے کہ کوئی فرشتہ بذات خود ہر گز نازل نہیں ہوتا بلکہ اپنے ظلی وجود سے نازل ہوتا ہے جس کے تمثل کی اس کو طاقت دی گئی ہے […] اور جیسا کہ حضرت مریم کے لئے فرشتہ متمثل ہوا تو کوئی اعتراض پیدا نہ ہوتا

“If these people were to accept that no angel ever descends in its own person, but rather descends through its shadowy existence (zilli wujud), for which it has been given the power of manifestation (tamaththul) […] and just as the angel manifested (mutamaththil hu’a) for Mary, then no objection would arise.”²⁷

This non-physical process is further illustrated with the analogy of the sun, which remains fixed in its station while its light and energy spread across vast distances.

As the Promised Messiah^as clarifies:

محققین اہل اسلام ہرگز اس بات کے قائل نہیں کہ ملائک اپنے شخصی وجود کے ساتھ انسانوں کی طرح پیروں سے چل کر زمین پر اترتے ہیں […] اصل بات یہ ہے کہ جس طرح آفتاب اپنے مقام پر ہے اور اُس کی گرمی و روشنی زمین پر پھیل کر اپنے خواص کے موافق زمین کی ہر یک چیز کو فائدہ پہنچاتی ہے اسی طرح روحانیات سماویہ […] اپنے اپنے مقام میں مستقر اور قرار گیر ہے

“The accomplished scholars of Islam are by no means of the view that angels, with their personal existences, descend to the earth walking on their feet like humans. […] The real matter is that, just as the sun is in its place and its heat and light spread over the earth, benefitting every single thing on earth according to its properties, in the same way, the celestial spiritual beings […] are established and settled in their own respective stations.”²⁸

This principled hermeneutic is demonstrated quite convincingly in the direct engagement of Hazrat Khalifatul Masih I^ra with a key verse that could be used to argue for the Quran’s createdness: Surah al-Anbiya’, Ch. 21: V. 3, which mentions the arrival of a dhikr muhdath or “new reminder.” Confronted with a term that implies temporal newness, he explicitly rejects the interpretation that this refers to an ontological creation. Instead, he argues that the “newness” pertains only to its phrasing and presentation for a new audience. The justification he provides for this exegesis is the crucial element, for, as seen in the full quotation already presented, he explicitly grounds his interpretation in the foundational doctrine by concluding his reasoning with the decisive clause: “because I consider Speech to be an attribute of God Almighty.” This passage is of singular importance, as it shows the ghayr makhluq doctrine operating not as a passive belief, but as an active, determinative principle of scriptural interpretation, used to resolve textual challenges in a manner that preserves the core theological position on the uncreated nature of divine Speech.

Philosophical reinforcements

The argument’s historical framing is complemented by several deep philosophical reinforcements articulated by the Promised Messiah^as, beginning with a position that posits a direct correspondence between the infinite nature of the Creator and the properties of His unmediated Speech, for an effect cannot possess qualities that transcend its cause. The logic is that since the Quran displays limitless wonders, its source cannot be a finite, creative act but must be the infinite Divine Essence itself.

In his work Karamat as-Sadiqin, the Promised Messiah^as develops this argument from infinity:

جو چیز غیر محدود قدرت سے وجود پذیر ہوئی ہے اس میں غیر محدود عجائبات اور خواص کا پیدا ہونا ایک لازمی اور ضروری امر ہے […] پس کیونکر قرآن کریم جو خدا تعالی کا پاک کلام ہے صرف ان چند معانی میں محدود ہو گا

“It is a necessary and essential matter that a thing which has come into existence from an infinite Power (ghayr mahdud qudrat) should possess infinite wonders and properties (ghayr mahdud ‘aja’ibat). […] How, then, can the Holy Quran, which is God Almighty’s pure Speech, be limited to only those few meanings?”²⁹

Finally, the founder establishes the high theological stakes of this debate, concluding the very same foundational exposition on amr and khalq that was detailed before with a stern warning against the alternative view. He argues that to categorise Divine Speech as khalq is to effectively reduce it to the level of human thought, a reduction that leads to a grave theological error bordering on disbelief (kufr), for it implies that the infinite knowledge of God can be fully contained within the finite vessel of the human mind – an implication which is, in its essence, a claim to divinity.

He explains this critical point in Barahin-e-Ahmadiyya:

اس سے زیادہ تر اور کیا کفر ہو گا کہ انسان ایسا خیال کرے کہ جس قدر خدا کے پاس خزائن علم و حکمت اور اسرار غیب ہیں وہ سب ہمارے ہی دل میں موجود ہیں اور ہمارے ہی دل سے جوش مارتے ہیں۔پس دوسرے لفظوں میں اس کا خلاصہ تو یہی ہوا کہ حقیقت میں ہم ہی خدا ہیں

“What greater disbelief (kufr) could there be than for a person to imagine that all the treasures of knowledge, wisdom and unseen mysteries that God possesses are present within our own heart and gush forth from our own heart? In other words, its summary is just this: that in reality, we ourselves are God.”³⁰

This concluding argument frames the ghayr makhluq position not merely as a preferred opinion, but as a necessary safeguard for the absolute transcendence of God and the core principle of pure monotheism (tawhid).

Conclusion

The cumulative weight of the textual evidence, drawn directly from the writings of the Promised Messiah^as and his immediate Successors, presents a clear and internally consistent theological position regarding the nature of the Quran. This position is built upon a foundational metaphysical distinction between the unmediated Divine Command (amr) and the realm of mediated creation (khalq), it is substantiated by direct, creedal affirmations of the Quran’s uncreated (ghayr makhluq) and eternal (qadim) nature and it is rooted in the theological principle that the Quran is the manifestation of an uncreated divine attribute (sifa) of Speech. The doctrine’s integrity is maintained through sophisticated resolutions to apparent philosophical and textual challenges – including the differentiation between the eternal attribute of Speech and its created recipients – as well as concepts such as generic eternality (qadamat-e naw‘i) and the temporary suspension of divine attributes (ta‘attul mi‘adi).

This entire intellectual structure is further reinforced by a consistent historical alignment with the traditionalist camp, evidenced by a distinct veneration for Imam Ahmad ibn Hanbal, and is ultimately presented as a necessary bulwark for safeguarding the absolute transcendence of God. This comprehensive theological edifice stands in direct opposition to the statement reported by AJ Arberry, suggesting that the comment from the imam of the London mosque may have represented a misunderstanding or an incomplete articulation of a complex doctrine – perhaps mistaking the contingent nature of the Quran’s temporal manifestation for a denial of the uncreated nature of its essential, divine reality. The textual record itself, however, remains unambiguous, demonstrating that the Ahmadi position upholds the doctrine of the uncreated Quran not merely as a point of classical dogma, but as a necessary consequence of its understanding of divine unity, action and revelation.

Endnotes

1. A. J. Arberry, Religion in the Middle East: Three Religions in Concord and Conflict (Cambridge: Cambridge University Press, 1969), Vol. 2, p. 352.

2. Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Fada’il al-Quran, in: Id., Anwar-ul-Ulum (Qadian: Nazarat-e Nashr-o-Ishaʻat, 2008), Vol. 10, p. 503. It is historically noted that while Huzoor’s^ra statement speaks of the Imam having “passed away”, Imam Ahmad in fact survived the ordeal. He endured 28 months of imprisonment and torture, was eventually released and resumed his teaching for many years before his death in 241/855.

3. Hazrat Mirza Ghulam Ahmad, Barahin-e Ahmadiyya: Part 3, in: Id., Ruhani Khazain (Farnham: Islam International Publications, 2021), Vol. 1, p. 235.

4. Hazrat Mirza Ghulam Ahmad, Surma-e Chashm-e Arya, in: Id., Ruhani Khazain (Farnham: Islam International Publications, 2021), Vol. 2, pp. 175-176.

5. This formulation appears at least eight times throughout the Quran, for instance, Surah Ya Sin, Ch. 36: V. 83.

6. Hazrat Mirza Ghulam Ahmad, Malfuzat (Farnham: Islam International Publications, 2022), Vol. 5, p. 75.

7. Surah al-Anbiya’, Ch. 21: V. 70.

8. Hazrat Mirza Ghulam Ahmad, ibid., pp. 182-183.

9. Hazrat Mirza Ghulam Ahmad, Barahin-e Ahmadiyya: Part 3, ibid.

10. Surah al-A‘raf, Ch. 7: V. 55.

11. Hazrat Mirza Ghulam Ahmad, Surma-e Chashm-e Arya, ibid., p. 176.

12. Hazrat Hakeem Noor-ud-Deen, Irshadat-e Nur (Rabwah: Nazarat-e Isha‘at, 2015), Vol. 2, p. 456.

13. Hazrat Hakeem Noor-ud-Deen, Tasdiq Barahin-e Ahmadiyya (Rabwah: Nazarat-e Isha‘at, 2015), p. 182.

14. Hazrat Mirza Ghulam Ahmad, A’ina-e-Kamalat-e-Islam, in: Id., Ruhani Khazain (Farnham: Islam International Publications, 2021), Vol. 5, p. 306.

15. Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Khutbat-e Mahmud (Rabwah: Fazl-e Umar Foundation, 2017), Vol. 38, p. 152.

16. Hazrat Mirza Ghulam Ahmad, Itmam al-Hujja, in: Id., Ruhani Khaza’in (Farnham: Islam International Publications, 2021), Vol. 8, p. 279.

17. Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Farmudat-e Musleh-e Maud: Darbarah Fiqhi Masa’il (Rabwah: Nazarat-e Isha‘at, 2013), p. 3.

18. Hazrat Mirza Ghulam Ahmad, Chashma-e-Ma‘rifat, in: Id., Ruhani Khaza’in (Farnham: Islam International Publications, 2021), Vol. 23, p. 272.

19. Ibid.

20. Hazrat Mirza Ghulam Ahmad, Izala-e-Auham, in: Id., Ruhani Khaza’in (Farnham: Islam International Publications, 2021), Vol. 3, p. 333.

21. Hazrat Mirza Ghulam Ahmad, Surma-e Chashm-e Arya, ibid., p. 173.

22. Hazrat Mirza Ghulam Ahmad, Nur-ul-Haqq: Part 1, in: Id., Ruhani Khaza’in (Farnham: Islam International Publications, 2021), Vol. 8, pp. 135-136.

23. Ibid.

24. Hazrat Hakeem Noor-ud-Deen, Ibtal-e uluhiyyat-e Masih (Qadian: Matba‘-e Diya’ ad-Din, 1904), pp. 19-20.

25. Hazrat Hakeem Noor-ud-Deen, Tasdiq Barahin-e Ahmadiyya (Rabwah: Nazarat-e Isha‘at, 2015), p. 183.

26. Hazrat Mirza Ghulam Ahmad, Barahin-e Ahmadiyya: Part 3, ibid., p. 236.

27. Hazrat Mirza Ghulam Ahmad, A’ina-e-Kamalat-e-Islam, ibid., p. 96.

28. Hazrat Mirza Ghulam Ahmad, Taudih-e Maram, in: Id., Ruhani Khaza’in (Farnham: Islam International Publications, 2021), Vol. 3, pp. 66-68.

29. Hazrat Mirza Ghulam Ahmad, Karamat as-Sadiqin, in: Id., Ruhani Khaza’in (Farnham: Islam International Publications, 2021), Vol. 7, p. 60.

30. Hazrat Mirza Ghulam Ahmad, Barahin-e Ahmadiyya: Part 3, ibid., p. 237.

‘Never give up; do not lose hope’: Khuddam from US West Coast meet Huzoor

Mulaqats

Al Hakam Weekly

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15th January 2026

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Islamabad, Tilford, 11 January 2026: A delegation of khuddam from the West Coast of the USA had the blessed opportunity of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa.

The mulaqat commenced as Huzoor^aa graced the hall with his presence and extended his salaam. The amir-e-qafilah introduced the group, explaining that the khuddam hailed from two Regions of Majlis Khuddam-ul-Ahmadiyya USA, namely Southwest and Northwest, representing cities such as Seattle, Sacramento, Silicon Valley, Phoenix, San Diego and largely from Los Angeles.

Following this, each khadim had the opportunity to introduce himself. During the introductions, Huzoor^aa engaged with the members. To a khadim of Indonesian heritage who introduced himself in Urdu but admitted his proficiency was limited, Huzoor^aa encouraged him, saying he could learn the language. Upon meeting a kidney specialist, Huzoor^aa advised him to dedicate time to waqf-e-arzi in one of the Jamaat’s hospitals. Another khadim, serving as the General Secretary of the Los Angeles Jamaat, conveyed the salaam of his entire Jamaat, to which Huzoor^aa graciously responded with prayers.

After the introductions, the khuddam were granted permission to ask questions.

Finding hope after loss

A khadim shared a deeply personal struggle, explaining that he and his wife had suffered the heartbreak of two miscarriages. He expressed that the pain was intense and they were both afraid to try again despite being young and healthy. He sought Huzoor’s^aa guidance on how to find the hope to try again.

Huzoor^aa listened to him and enquired about the details, asking if they had any children, to which the khadim replied in the negative. Huzoor^aa asked about the medical care they were receiving and the khadim confirmed they were under the supervision of doctors.

Huzoor^aa acknowledged the severity of the pain, noting that it is especially difficult for a mother to bear such loss. However, he advised the couple to “never give up and never lose hope”. He urged them to pray to Allah the Almighty, assuring them that Allah would help them, insha-Allah. Huzoor^aa graciously instructed the khadim to inform him when his wife conceives next, offering to send homoeopathic medicine if they wished. He concluded with a prayer that Allah may bless them with a healthy, long-living child.

Dealing with the grief of losing a parent

A khadim spoke about the loss of his father a few years prior, mentioning how deeply connected his father was to the Jamaat, even during illness. He expressed that he missed him dearly and often wished he could ask him questions. He asked how to navigate these feelings of sadness.

Huzoor^aa advised him to reflect on his father’s character, his service to the Jamaat and his conduct with people, all of which the khadim admired. He reminded him that he knew his father’s desires and wishes for his children. Therefore, the best way to comfort his father’s soul in Paradise is to try to fulfil those pious wishes and follow in his footsteps of good character and conduct. Huzoor^aa also advised him to continue praying for his father.

Overcoming shyness and gaining confidence

A 15-year-old khadim stated that being an introvert, he finds it difficult to interact with people at school and at the mosque.

Huzoor^aa encouraged him to build confidence. He explained that the issue was not a dislike for interaction, but rather shyness. Huzoor^aa stressed that an Ahmadi must be confident. Without confidence and proper exposure, one cannot interact effectively with people, which hinders the duty of tabligh and preaching. Huzoor^aa advised him to specifically pray during his salat that Allah removes this weakness and grants him the confidence to speak to people properly.

Wisdom of Prophets vs intellect of scientists

A question was raised regarding whether the wisdom of Prophets or the Khulafa could be compared to the IQ of scientists like Albert Einstein and how one can prove the superiority of spiritual wisdom.

Huzoor^aa explained that there is a fundamental difference. Prophets are guided by Allah the Almighty in every respect. The Khulafa, while guided, can sometimes make minor errors in judgement; however, Allah ensures that such mistakes do not harm the Jamaat and ultimately brings about a good end or rectifies the matter.

Regarding scientists, Huzoor^aa noted that their intellect and capacity for hard work are also blessings from Allah. Through the law of nature, anyone, religious or not, who uses their God-given mind and strives will achieve results. However, there are also scientists who are religious, such as the Nobel Laureate Dr Abdus Salam, who stated that he found guidance for his research in the hundreds of verses of the Holy Quran. Huzoor^aa explained that two laws are at work: the law of nature, which rewards effort with results and the law of sharia, which brings both religious blessings and the fruits of one’s labour.

Judgement after death

A khadim asked if a person is judged immediately upon death or if they must wait until the Day of Judgement.

Huzoor^aa clarified that judgement begins immediately. A person who does good deeds enters a state of Paradise upon death, though not the ultimate station, while those who do evil enter a state of punishment.

Huzoor^aa explained that on the Day of Judgement, Allah will call the souls again for the final decision. Those who were already rewarded will be granted a higher status. For those who have received their punishment, Allah may choose to forgive some and admit them into Paradise, while others may require further punishment in another stage of Hell. Huzoor^aa referred the khadim to The Philosophy of the Teachings of Islam by the Promised Messiah^as for a detailed understanding, noting that he had also answered this question in detail in a previous issue of Al Hakam.

The joy of children’s letters

A khadim asked what aspect of the letters Huzoor^aa receives from children brings him the greatest joy.

Huzoor^aa smiled and remarked that sometimes he does not even fully understand what the very young children are trying to say, as they have only scribbled some lines on the paper, but he appreciates them by praying for them. He expressed happiness that so many children write to him to share their sentiments. Even when a child writes just a few lines and the parents provide an interpretation – whether accurate or their own – Huzoor^aa feels joy that the children are attached to the Jamaat, have respect for it, ask for prayers and believe in Allah. He reiterated his advice to parents to maintain a close, interactive relationship with their children, especially as they reach the age of 15 or 16, to ensure they remain connected to the Jamaat.

Parenting through difficult ages

Huzoor^aa was asked which age of his own children he found most difficult to handle as a parent.

Huzoor^aa replied that he did not find any situation particularly difficult. He explained that if parents have a good relationship with their children, the children will follow their guidance. Children should have the confidence that their parents are their friends who will listen to them and help overcome their challenges. If this confidence is established, training them is not difficult at any age. However, Huzoor^aa noted that after the age of 15, the environment can cause children to deviate from basic Islamic morality. At this stage, parents should keep a closer watch while maintaining a friendly relationship.

Staying away from evil as a teenager

A young teenager asked how he could avoid the evils that are easy to fall into and remain steadfast in faith.

Huzoor^aa stated that since the khadim already knows the difference between good and bad, he can try to avoid the bad. He advised him to read the Holy Quran, study Jamaat literature and listen to the Friday sermons to reinforce this knowledge.

Huzoor^aa emphasised that offering the five daily prayers sincerely is the key protection, as Allah promises that prayer saves one from indecency. Satan has vowed to mislead people, but by praying, “O Allah, keep me on the right path,” Allah will protect them. This is why we recite “اِہۡدِنَا الصِّرَاطَ الۡمُسۡتَقِیۡمَ” repeatedly in Surah al-Fatihah. Huzoor^aa also advised using one’s intellect, avoiding bad company – especially friends involved in addictions – and not wasting time on screens.

Career guidance for waqifeen-e-nau

A waqif-e-nau khadim asked what career path he should pursue if not becoming a murabbi and which career allows one to serve the Jamaat the most.

Huzoor^aa reiterated that waqifeen-e-nau can enter any field – medicine, teaching, engineering, law – that they find appropriate. When the khadim asked which career best serves the Jamaat, Huzoor^aa explained that one can serve the Jamaat in any capacity and field, provided one has the determination to do so. One should not later use their career as an excuse to say they are too busy for Jamaat work. Upon learning that the khadim was better at computer science than science subjects, Huzoor^aa advised him to pursue computer science.

Conclusion

At the conclusion of the mulaqat, the amir-e-qafilah expressed gratitude to Huzoor^aa for his kindness and hospitality towards the khuddam from the US. He then requested, beloved Huzoor^aa, to also visit America so that they may have the honour of hosting him. Huzoor^aa responded with a smile.

The group then had the honour of a photograph with Huzoor^aa, after which Huzoor^aa took his leave.

(Summary prepared by Al Hakam)

‘The Citadel of Security’: The purpose of the advent of the Promised Messiah

The Promised Messiah

Al Hakam Weekly

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14th January 2026

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‘The Citadel of Security’: The purpose of the advent of the Promised Messiah

Meekail Ahmed, Student, Jamia Ahmadiyya Canada

Masjid-Aqsa-Qadian-sketch. Promised Messiah- — Image: Library

In 1905, Hazrat Mirza Ghulam Ahmad^as, the Promised Messiah and Mahdi, wrote:

ہیں درندے ہر طرف میں عافیت کا ہوں حصار

“Wild beasts abound in every direction – I am the Citadel of Security.” (Barahin-e-Ahmadiyya Part V [English], p. 203)

In a world often characterised by anguish, chaos and disorder, the pursuit of inner peace becomes an invaluable endeavour. The metaphorical “beasts” that surround us represent the various external factors, ranging from societal pressures to global crises, that threaten our tranquillity.

The concept of a “Citadel of Security” stands as an ideal, an aspiration and a beacon of hope. The term evokes the image of a sanctuary, a place where harmony, cooperation, and understanding reign supreme. The Promised Messiah^as and his teachings are a citadel of peace in this day and age needed to combat religious crises, to find a solution for global crises and for self-realisation and identity.

Throughout human history, doctrines and ideologies have played a pivotal role in shaping societies. However, one undeniable truth is that teachings change over time. Teachings are often subject to interpretation and communities seek to apply them to new contexts and situations. As the human mind keeps evolving, the real essence of the teachings might get lost. People always start to divide based on their interpretations while rejecting others.

The same can be seen in the history of Islam, as the Holy Prophet^sa said, “And my Ummah will split into 73 sects. All of them are in the Fire except one sect.” (Jami‘ at-Tirmidhi, Hadith 2641)

Each different sect interprets Islam and its teachings in its own way and has developed enmity for each other. Though they say there are more than one billion Muslims in the world, they call each other infidels and disagree with one another in ideology. Mullahs have directed people to extremism and they have diverted some people away from the true religion. They use this as a tool for their own purposes and to keep people with them. The best way to sell your product is under the umbrella of religion. The Promised Messiah^as states:

“It should be remembered that today’s Islamic scholars (who are called maulavis) completely misunderstand jihad and misrepresent it to the general public. The public’s violent instincts are inflamed as a result and they are stripped of all noble human virtues. This is in fact what has happened. […] May God bring these ignorant maulavis back to the right path. They have misled the populace into believing that the keys to Paradise lie in beliefs that are oppressive, cruel and completely immoral.” (The British Government and Jihad, pp. 8 and 13)

So-called Islamic ideologies, which are led by clerics, have gone towards a very extreme side, which is not the true image of Islam. Due to these statements, Islam is being attacked from every side. In this very age, God made sure to protect Islam by sending the Messiah to strengthen the walls of Islam. As the Promised Messiah^as writes:

“Reason requires that in this time of peril when forces of opposition have erupted in the world and the internal condition of Muslims has seriously deteriorated, some reformer should appear to repel the mischief of the cross and to purify the internal condition of Muslims.” (Tohfah Golarhviah, Ruhani Khazain, Vol. 17, p. 129; Essence of Islam, Vol. 4, p. 190)

Even though Islam had been perfected, the real teachings were lost and a reformer was needed to bring the truth to light. The evolution of teachings through reform is an integral part of human intellectual and spiritual development. Reformers, driven by deep understanding and moral courage, reshape teachings to address contemporary needs and challenges.

Self-realisation and identity are fundamental aspects of human existence, shaping our understanding of who we are, what we value and how we navigate the world. The journey towards self-realisation involves discovering our authentic selves, understanding our values and beliefs, and aligning our actions with our inner truths. Especially during this day and age, when people are going away from God and trying to find pleasure in worldly pursuits, people are forgetting their true purpose in life.

Thus, a lot of people question if God is real and if one can reach Him. The Promised Messiah^as beautifully explained how the Holy Prophet^sa brought a change in his society through the true teachings of Islam. He states:

“None but the Holy Prophet^sa could have brought about this great reformation. He taught human values to people who were savages and brutes. In other words, he transformed brutes into men, men into civilised men, and civilised men into godly men. He infused spiritual qualities into them and established their communion with the True God.” (Lecture Sialkot, p. 6)

How did this great phenomenon occur? Firstly, it was due to his fervent prayers. Secondly, people saw a great example of a godly person in the character of the Holy Prophet^sa. As the Promised Messiah^as brought a true spiritual reformation for mankind, his writings have helped people to be fortified from the evils of this world. When a person truly becomes aware of their Creator and truly finds peace in this citadel, they can connect with their Creator and find their true identity.

The world today faces an array of interconnected global crises. The enormity of these challenges often leaves individuals feeling powerless, as if they alone cannot make a significant impact. However, history has shown that the power of individuals and their communities, when driven by passion, determination and a vision for change, can indeed be a catalyst for addressing and even stopping global crises.

Most global crises arise due to the immoral values or actions of a group or society or due to a certain mindset of people. When the Holy Prophet^sa first migrated to Medina, his first action was to create a charter of Medina to ensure that everyone lived in peace. Huzoor^aa stated:

“The Holy Prophet^sa immediately stated that it was essential that they all lived together in peace and harmony, and so he proposed a covenant of peace between them. According to the terms of this treaty, each group and each tribe were given their due rights. The lives and wealth of all parties were guaranteed, and any preexisting inter-tribal customs were also respected.” (Keynote Address at the 11^th National Peace Symposium, 8 November 2014)

When people truly understand the rights they owe to their fellow human beings, societies can truly prosper. As Huzoor^aa states:

“The founder of the Ahmadiyya Muslim community has also taught us that the majority of Muslims and non-Muslims have forgotten their fundamental teachings and have gone far away from God. This growing distance from God and religion is increasing the restlessness in the hearts of people.

“And he said that he had come, therefore, to remove such distance so that the rights of God may be discharged and the rights of God’s creation may also be discharged with feelings of love and sympathy. When these teachings are acted upon, then we will observe real peace; otherwise, agitation will once again bring about utter destruction in the world.” (Keynote Address at the 7^th National Peace Symposium, 20 March 2010)

When people stray away from the true purpose of their creation, great problems arise. A true reformer is needed to fortify societies and their real teachings. The Promised Messiah^as, driven by moral conviction and resilience, inspired the communities to address pressing global issues. Communities, in turn, provide support, shared goals and collective action to amplify the impact of individuals.

God Almighty has sent a reformer who truly was a “Citadel of Security” in time of peril. Through his teachings, the Promised Messiah^as abolished extremism and brought out the true face of Islam, displayed various solutions for global crises and helped people find the true purpose of our creation and identity.

Since the time of the Promised Messiah^as, society has gone through many problems and situations, from economic crises to one’s endeavour for truth. People need a philosophy, teaching or an ideology that can save them from this land of “beasts” and bring them into a citadel of peace. Every answer can be found in the teachings of Islam as explained by the Promised Messiah^as, and coming to him, people can find true protection.

Opinion: Reflecting on the wonders of the eye

Al Hakam Weekly

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13th January 2026

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Opinion: Reflecting on the wonders of the eye

Rameen Masood, Leicester, UK

Eye-Roman mosaic — Image: Library/AI Generated

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

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

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

Intricacies of the eye

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

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

More than what meets the eye

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

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

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

Seeing what can’t be seen

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

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

This is exactly why Allah taught the Holy Prophet^sa to pray:

رَّبِّ زِدۡنِیۡ عِلۡمًا

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

Similarly, the Promised Messiah^as was also taught this prayer by Allah:

رَبِّ أَرِنِي حَقَائِقَ الْأَشْيَاءِ

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

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

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

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

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

Muslims: Lovers of Jesus?

Christianity

Al Hakam Weekly

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12th January 2026

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Daanish Malik, Student, Jamia Ahmadiyya Canada

Crescent-Cross-Jesus-Islam — Image: Library/AI Generated

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

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

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

Same declaration of faith

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

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

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

Semblance in the method of worship

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

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

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

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

Same diet

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

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

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

Same greeting

One lesser-known fact about Jesus^as relates to his greeting.

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

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

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

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

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

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

Recognise the fulfillment of grand prophecy

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

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

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

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

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

Conclusion

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

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

Islamic Jurisprudence

Al Hakam Weekly

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10th January 2026

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

Azhar Ahmad Goraya, Missionary, USA

Prayers-Mosque-Alone-Islam — Image: Alim/Unsplash

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

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

إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا

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

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

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

حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ

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

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

The most beloved action

The importance of punctuality in prayer is further emphasised in the ahadith. Hazrat Abdullah^ra narrates:

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

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

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

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

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

The natural inclination of a believer

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

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

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

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

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

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

Understanding the exceptions

So, when is it permissible to combine the prayers?

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

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

The distinction between mosque and home

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

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

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

جُعِلَتْ لَنَا الأَرْضُ كُلُّهَا مَسْجِدًا

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

The malady of habitually combining prayers

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

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

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

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

فَوَیۡلٌ لِّلۡمُصَلِّیۡنَ ۙ۔ الَّذِیۡنَ ہُمۡ عَنۡ صَلَاتِہِمۡ سَاہُوۡنَ ۙ۔

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

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

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

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

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

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

Guarding our frontiers via salat at its appropriate time

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

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

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

The verdict of the heart

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

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

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

Conclusion

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

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

Interfaith symposium held by Lajna Imaillah Bradford East, Canada

North America

Al Hakam Weekly

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9th January 2026

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Interfaith symposium held by Lajna Imaillah Bradford East, Canada

Durr-E-Rehman, Student, Aisha Academy Canada

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

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

Health seminar held in Bondoukou, Ivory Coast

Africa

Al Hakam Weekly

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9th January 2026

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Shahid Ahmad Masud, Regional Missionary, Ivory Coast

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

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

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

38th West Coast Jalsa Salana held in USA

North America

Al Hakam Weekly

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9th January 2026

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38th West Coast Jalsa Salana held in USA

Ahsan Mahmood Khan, Afsar Jalsa Gah

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

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

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

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

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

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

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

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

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

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

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

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

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

100 Years Ago...

Al Hakam Weekly

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9th January 2026

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

Martyrdoms in Afghanistan and international reaction

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

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

Missionary expansion across India

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

Establishment of missions in Persia, Java and Syria

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

Defence of the Holy Prophet’s^as honour in the press

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

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

Commencement of the first London Mosque

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

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

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

Amalgamation of Sadar Anjuman Ahmadiyya and Nazarat

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

Change in the political and religious world

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

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

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

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

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

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

Divine revelation and communion with God

Dr Rufus Jones says:

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

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

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

Chicago mission

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

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

The Muslim Sunrise

Dr. Zwemer writes:

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

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

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

Our missionaries

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

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

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

Audacity of missionaries

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

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

And another Rev. from Cairo writes:

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

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

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

Is this the Christian model in organisation and ethics?

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

Al HakamThe Weekly

AlhakamAl hakam newspaper

Iftekhar Ahmed, Ahmadiyya Archive & Research Centre

The foundational distinction – amr vs. khalq

Explicit statements on the uncreated nature of the Quran

Framing the debate: The central question and its historical symbol

The theological framework: The Quran as a divine attribute

Resolving the theological status of the ‘Word’ as applied to creation

Addressing nuances and apparent contradictions

Philosophical reinforcements

Conclusion

Endnotes

Finding hope after loss

Dealing with the grief of losing a parent

Overcoming shyness and gaining confidence

Wisdom of Prophets vs intellect of scientists

Judgement after death

The joy of children’s letters

Parenting through difficult ages

Staying away from evil as a teenager

Career guidance for waqifeen-e-nau

Conclusion

Meekail Ahmed, Student, Jamia Ahmadiyya Canada

Rameen Masood, Leicester, UK

Intricacies of the eye

More than what meets the eye

Seeing what can’t be seen

Daanish Malik, Student, Jamia Ahmadiyya Canada

Same declaration of faith

Semblance in the method of worship

Same diet

Same greeting

Recognise the fulfillment of grand prophecy

Conclusion

Azhar Ahmad Goraya, Missionary, USA

The most beloved action

The natural inclination of a believer

Understanding the exceptions

The distinction between mosque and home

The malady of habitually combining prayers

Guarding our frontiers via salat at its appropriate time

The verdict of the heart

Conclusion

Durr-E-Rehman, Student, Aisha Academy Canada

Shahid Ahmad Masud, Regional Missionary, Ivory Coast

Ahsan Mahmood Khan, Afsar Jalsa Gah

Martyrdoms in Afghanistan and international reaction

Missionary expansion across India

Establishment of missions in Persia, Java and Syria

Defence of the Holy Prophet’sas honour in the press

Commencement of the first London Mosque

Amalgamation of Sadar Anjuman Ahmadiyya and Nazarat

Change in the political and religious world

Divine revelation and communion with God

Chicago mission

The Muslim Sunrise

Our missionaries

Audacity of missionaries

Defence of the Holy Prophet’s^as honour in the press