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The Promised Messiah’s daughter responds to Allama Iqbal’s poem

Al Hakam
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The Promised Messiah’s daughter responds to Allama Iqbal’s poem
Jalees Ahmad, Al Hakam

The name Allama Iqbal, formally known as Sir Muhammad Iqbal, is undoubtedly familiar in the realm of poetry. He was renowned as a distinguished Muslim writer and philosopher, and celebrated as Pakistan’s national poet, despite his demise before the inception of Pakistan.

Born in Sialkot during the British Raj era, Muhammad Iqbal was granted the title Sha’ir-e-Mashriq, known as the Poet of the East. His writings are known worldwide, and he is considered one of the best Urdu and Persian poets of the 20th century. Even today, his poetry continues to be remembered, quoted, posted on social media and shared widely.

His poems covered many topics, from societal issues to the teaching of tasawwuf [Islamic mysticism], and Indian Muslims much liked his motivational poetry. Hardly in any poetry society will one find Allama Iqbal’s name not mentioned.

It is often said that his genius of poesy can ignite dormant feelings and emotions within the reader, often awakening sentiments the reader may not have been aware of or had kept deeply concealed. However, we shall let the poets and experts of this era decide if this statement is valid.

In one of his famous poems, “kabhi aye haqeeqat-e-muntazir nazar aa, libaas-e-majaaz mein”, Allama Iqbal expressed his desire for God to manifest Himself:

کبھی اے حقیقتِ منتظر نظر آ لباس مجاز میں 

کہ ہزاروں سجدے تڑپ رہے ہیں مری جبین نیاز میں

In this verse, Iqbal pleads with God to reveal Himself in a physical, human form; he states that many of his prayers – which in the verse are symbolised by prostrations – are eagerly awaiting fulfilment in their supplication. Iqbal addresses God as haqeeqat-e-muntazir. When seen separately, “haqeeqat” relates to truth or reality; and “muntazir” relates to waiting for or anticipating.

A fun little anecdote about this poem, which is commonly known in poetry society, is that once when Allama Iqbal visited Lucknow, he recited this well-known ghazal. After listening to the entire poem, it was jokingly said: “Now please recite a ghazal in Urdu too!” Iqbal found this comment so funny that he often shared the story with his friends, enjoying the humour.

In response to Iqbal’s poem, Hazrat Syeda Nawab Mubaraka Begumra, the daughter of Hazrat Mirza Ghulam Ahmadas, the Promised Messiah, penned a poem titled “Nishan-e-haqeeqat ki arzu”, employing the technique of a persona poem from the perspective of God, referred to as “ba zubaan-e-khuda”.

Hazrat Syeda Nawab Mubaraka Begumra effectively and eloquently responds to Iqbal’s nazm. She starts by writing: 

مجھے دیکھ طالب منتظر مجھے دیکھ شکل مجاز میں

جو خلوص دل کی رمق بھی ہے ترے ادعاۓ نیاز میں

This means that God – in this persona poem from the perspective of God – is saying to the seeker, referring to them as “talib-e-muntazir”, that if they had even an iota of sincerity, they could perceive His manifestation in a physical form. It suggests, as an invitation to the seeker, to perceive God’s presence through a metaphorical or symbolic way – through the things Allah has created.

Reading this, one is reminded of the verse that speaks about how Allah, being the Creator of all things, invites people to reflect upon the creation of the universe. (Suah Aal-e-‘Imran, Ch.3: V.192)

Hazrat Syeda Nawab Mubaraka Begumra goes on to write: 

ترے دل میں میرا ظہور ہے ترا سر ہی خود سر طور ہے

 تری آنکھ میں مرا نور ہے مجھے کون کہتا ہے دور ہے

مجھے دیکھتا جو نہیں ہے تو یہ تری نظر کا قصور ہے  

Here, it is as if the poet is saying that God’s manifestation is within the heart of the person, and the person’s “sar” (head) is metaphorically described as Mount Tur itself; Mount Tur being the place where Allah revealed Himself to Moses.

The second line highlights that divine light is present in the person’s eyes; and then asks, “Who says I am far?” As if to say that from where did this belief emerge that God is far away? The third line plays on the idea that if one does not see or perceive His manifestation, then instead of saying that God is far, it is well nigh possible that there is a fault in one’s spiritual vision.

Then, Hazrat Syeda Nawab Mubaraka Begumra states: 

مجھے دیکھ رفعت کوہ میں مجھے دیکھ پستی کاہ میں

مجھے دیکھ عجز فقیر میں مجھے دیکھ شوکت شاہ میں

نہ دکھائی دوں تو یہ فکر کر کہیں فرق ہو نہ نگاہ میں

These lines further address the seeker to see God’s manifestation at the peak of the mountain; and in the lowliness of the valley. This implies that Allah is not limited to specific places or states but can be found in both high and low circumstances. As man often goes through highs and lows or ups and downs, at all times, no matter what the circumstances are, God’s manifestation can be observed. 

As we continue to read the poem, we find that the seeker is told to “see Me in the helplessness of the poor; see Me in the power of the king.” This further reinforces the notion – or fact I shall say – that the Divine is not confined to any particular social status or condition but is omnipresent across all situations; and goes on to say that if, even then, He is not apparent to the seeker, then one shall consider that there might be a fault in their spiritual vision and lens.

Hazrat Syeda Nawab Mubaraka Begumra further writes: 

مجھے ڈھونڈ دل کی تڑپ میں تو مجھے دیکھ روۓ نگار میں

کبھی بلبلوں کی صدا میں سن کبھی دیکھ گل کے نکھار میں

میری ایک شان خزاں میں ہے میری ایک شان بہار میں

As the seeker, through the nazm, is told that God’s manifestation is present at all times and places, they are further told to look within and to search for Him in the longing of the heart, and at times in the voice of nightingales, or the beauty of flowers. His manifestations can be perceived in autumn and spring, meaning that God’s manifestation can be seen, observed, and felt in all climates and seasons.

Thus, the Divine is not confined to a single season; rather His manifestation is also reflected in the changing cycles of nature.

میرا نور شکل ہلال میں مرا حسن بدر کمال میں

کبھی دیکھ طرز جمال میں کبھی دیکھ شان جلال میں

رگ جاں سے ہوں میں قریب تر ترا دل ہے کس کے خیال میں

The seeker has been told to observe how the Divine’s light is represented in the crescent moon and its beauty is found in the perfection of the full moon, which shows and reminds the seeker to look at the creation of the Universe and not just that but also how the Universe operates. 

The second line further expands on the nature of the divine. It encourages and urges the seeker and observer to see the divine in various manifestations, emphasising how the divine can be perceived and experienced in diverse ways.

Then, the third line introduces a metaphorical closeness, stating that the divine is closer than the jugular vein. This alludes to the verse of the Holy Quran: “And assuredly, We have created man and We know what his [physical] self whispers [to him], and We are nearer to him than [even his] jugular vein.” (Surah Qaf, Ch.50: V.17)

So, after telling the seeker to find God, it signifies an intimate and immediate connection with the divine, transcending physical distances. The question at the end prompts the reader to consider in whose thoughts their heart resides, implying that the divine is intimately linked to one’s consciousness and awareness. It encourages the reader to look within, to look at who resides in their heart.

How to interpret dreams: Khuddam from USA’s Muqami Majlis meet Huzoor

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How to interpret dreams: Khuddam from USA’s Muqami Majlis meet Huzoor
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Monday, 20 January 2025, Islamabad, UK: 31 members of the USA’s Muqami Majlis Khuddam-ul-Ahmadiyya were blessed with an in-person mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa at Islamabad, UK.

As Huzooraa entered the room, he greeted everyone and first spoke to Sadr Majlis Khuddam-ul-Ahmadiyya USA, Abdullah Dibba Sahib, and Mohtamim Sahib Muqami. They informed Huzooraa about their delegation of khuddam visiting from America.

Introductions

Each khadim then had the opportunity to introduce himself. Hazrat Amirul Momineenaa asked about their family backgrounds, fields of study, and career paths. During these introductions, Huzooraa kindly guided one khadim to learn the language of his ancestors, while lovingly reminding another, who described himself a waqif-e-zindagi working “9 to 5,” that dedicating one’s life actually means being available 24/7. A cardiologist shared his aspiration to volunteer more frequently in Pakistan and eventually dedicate his life fully to the service of the Jamaat. Another khadim expressed his desire to enrol in Jamia Ahmadiyya; in response, Huzooraa noted that if Jamia Canada could not accommodate students from outside the country, the khadim said he would be happy to enrol in Jamia Ahmadiyya Ghana.

Observing that the group was almost entirely of Pakistani origin, Huzooraa asked if there were no Ahmadis in their area from African American or other American backgrounds, and enquired whether they were doing enough tabligh. Sadr Sahib responded that they would strive to do more, insha-Allah. Following this, Sadr Sahib requested permission for the khuddam to ask questions, which Huzooraa graciously granted.

Permissibility of working in defence companies

A khadim raised the question of living in a region where many defence companies supply weapons to various countries and sought guidance on the permissibility of working for such firms.

Huzooraa explained that, in cases of necessity where a person has no other viable options, allowances may exist under certain constraints. He referred to the principle outlined in the Holy Quran, which permits consuming forbidden items like swine in extreme situations of helplessness to preserve life. (Surah al-Baqarah, Ch.2: V.174) Similarly, working for such companies may be permissible in cases of compulsion.

Huzooraa emphasised that the intention behind manufacturing arms is generally to supply them for a country’s defence. However, these products are often distributed globally, including to regions affected by conflict. 

At the same time, he highlighted that individual employees do not necessarily bear direct responsibility for the ultimate use of the products. In a lighter vein, Huzooraa commented that Ahmadis could open their own factories or companies. If an Ahmadi were to do so, they would likely choose to manufacture products to assist law enforcement agencies only, as Ahmadis strive to promote peace.

Perspective on the newly-elected US President

Another khadim sought Huzoor’saa view on the newly-elected President of the United States.

Huzooraa responded by saying that it was uncertain what policies the new President might pursue or how they might impact the American people. However, he observed that during the President’s previous tenure, he had refrained from engaging in significant warfare, which brought some relief to the rest of the world.

Referring to the ongoing Israel-Palestine conflict, Huzooraa noted that while there are claims of a permanent ceasefire being established, such a resolution is unlikely to last. He remarked that it is possible the ceasefire was accompanied by secret agreements, allowing Israel to occupy additional areas of Palestinian land in the future.

Huzooraa further observed that leadership in America is unlikely to embody truly moral or saintly qualities under the current political climate. He noted that meaningful and positive change could become feasible if Ahmadis with high moral standards and a commitment to justice, attain positions of influence in politics, bureaucracy, or business. 

Muqami Majlis: Name and responsibilities

A khadim enquired about the difference between Muqami and other majalis, as well as the wisdom behind appointing a Muhtamim Muqami without an election.

Huzooraa explained that the Muqami Majlis is like all other majalis, with no fundamental differences in responsibilities. The term “Muqami” simply indicates that the majlis is based near the Jamaat’s headquarters. According to the Constitution, the leader of this majlis is called “Mohtamim Muqami” instead of “Qaid,” but their responsibilities remain the same as those of a qaid in any other majlis.

Huzooraa further clarified that while qaideen in most majalis are either elected, selected, or nominated, the Muhtamim Muqami is not elected. As a member of the Sadr’s amila, the Mohtamim Muqami is appointed by the Sadr; he directly nominates the individual or recommends their name to the Khalifa of the Time for approval. This method of appointment is the only distinction; otherwise, there is no difference in the duties or expectations of the role.

Facing surgical complications: Advice for doctors

Guidance was requested regarding situations where medical procedures sometimes lead to complications or fatalities, which can induce fear and stress in both patients and doctors.

Huzooraa explained that doctors must possess strong nerves and resilience to manage such situations effectively. He emphasised that a doctor should not view themselves as the provider of healing but should recognise that healing comes from Allah. By being mindful of the prayer ‘هو الشّافي’ (‘Allah is the Healer’), and relying on supplication, doctors can alleviate stress and perform procedures with greater focus and composure.

Huzooraa highlighted that the act of obtaining consent from patients or their families before medical procedures underscores the understanding that the outcomes are not entirely within the doctor’s control. Recognising this can reduce the burden of stress on medical practitioners.

He further encouraged doctors to adopt the supplication ‘هو الشّافي’ in their practice, drawing inspiration from the prayer of Hazrat Ibrahimas mentioned in the Holy Quran: “And when I am ill, it is He Who restores me to health.” (Surah ash-Shu‘ara, Ch.26: V.81). “Then the responsibility is placed in the hands of Allah the Exalted,” Huzooraa said.

Considering state schools vs. homeschooling

One khadim, father to a two-year-old daughter, enquired about whether to enrol her in a state school or opt for homeschooling. 

Huzooraa explained that this decision could depend on the circumstances and the concerns parents may have about the curriculum taught in state schools. He noted that topics such as sex education and gender education are sometimes introduced at an early age. If the intent behind homeschooling is to shield children from these subjects, parents could consider enrolling their child in a state school during the early years and moving to homeschooling when such subjects are typically introduced in later years.

Huzooraa pointed out that attending school in the early years can be beneficial for children, as it helps them develop social skills. However, if parents choose homeschooling, they must take on the responsibility of organising activities like hikes, outings, excursions, or boating themselves to ensure their child does not miss out on these experiences.

He further explained that sex education and gender education are not taught consistently throughout all grades. Parents can monitor the situation and make decisions accordingly, either continuing with homeschooling or re-enrolling their children in a state school based on the circumstances. Ultimately, it depends on local laws and the parents’ ability to provide the necessary support and oversight to meet the child’s educational and social needs.

Significance of dreams and interpreting them

Someone asked about understanding the nature of dreams and discerning when a dream holds divine guidance.

Huzooraa explained that not all dreams have spiritual significance; some are divine, others are from Satan, and many merely reflect daily thoughts. If uncertain, consulting someone knowledgeable in dream interpretation or giving alms [sadaqah] is recommended. Huzooraa said:

“Not everyone is able to know the science of interpreting dreams. Therefore, if you see a dream, then you should ask someone who knows how to interpret dreams to find out whether it is a good or bad dream. If you are not able to understand the meaning of the dream yourself and are not comfortable in sharing your dreams and feel embarrassed to ask someone, then regardless of whether it is a good or a bad dream, you should give sadaqah, so that Allah the Exalted may bring out its virtuous results.

“Some dreams are in fact from Allah the Exalted and are truthful dreams, whilst there can also be satanic-influenced dreams, and some are just a product of one’s thoughts; whatever one has experienced in the day can appear in the dreams as well. Psychiatrists say that generally, a person experiences four to five dreams in the night. Some we can recall and others we can’t. Sometimes a person wakes up and thinks he did not have any dreams when, in fact, they did and had been journeying to different places in their dreams.

“The dreams that you can recall, assess and analyse as to what message they contained. If you are able to understand it, then that’s fine; otherwise, you can ask someone. During the time of Hazrat Yusufas, the king had a dream, and those who he had to interpret dreams deemed it to be merely a product of his thoughts. However, Hazrat Yusufas interpreted the dream and understood what the seven green ears of corn meant and what it meant by seven fat cattle that were eaten [by seven lean ones] and the meaning of the lush vegetation and withered crops and the drought, etc. It is all mentioned there. [Surah Yusuf, Ch.12: V.44-50]

“Some people are not able to understand their dreams, so if you are not able to understand it either then just give some sadaqah. This is the simple solution. If you have had a dream which contains a message and one is being exhorted towards virtue and goodness, then that means that this is something Allah the Exalted wills for you, and it is a dream from Allah the Exalted. However, if you have a dream in which you are being encouraged to do a bad deed, then consider that to be a satanic dream.

“There is a funny incident of a very well-known family in Sargodha, who were involved in politics and were landowners as well. An elderly member of their family became Ahmadi in the time of Hazrat Khalifatul Masih IIra. He did not have any children; however, he had a son when he was quite old through the prayers of Hazrat Khalifatul Masih IIra. This happened in the very early days of Rabwah when there were not even proper roads made in Rabwah and very few houses.

“He brought him there and enrolled him in the school. Since he belonged to a wealthy family, he would come to school in a motor vehicle, while people in Rabwah at the time did not even own broken cycles. Everyone was very poor and the entire town had perhaps one to three cars. In any case, it was their desire that since he had the child at an old age, he attain an education and become virtuous and not become involved in politics or any vices […]

“And so, while he was alive, he would always encourage him to pray and also bring him to the Mubarak Mosque. […] His wife had already passed away and it was just him and his son. Although they had a large house, they both used to sleep in one room.

“One day, having become tired of his father always telling him to offer salat – just as you also sometimes express your frustration that the Qaid or Sadr Sahib or your parents are always telling you to pray – and he too was the same. One morning, he woke up and said, ‘O father, Hazrat Musleh-e-Maudra came into my dream last night and said that I shouldn’t offer salat anymore.’

“His father was very shrewd, and he said, ‘Look, we stay in this room, and my bed is close to the door, while your bed is on the other side next to the wall. So, Hazrat Musleh-e-Maudra jumped over my bed to tell you this, how come he didn’t just tell me? He could’ve told me as well to not pray and I too would’ve become exempt from praying. So, stop making up false dreams.’

“Thus, people can also make up dreams like this as well. The Holy Prophetsa has also stated that one should not make up dreams and especially one who attributes a false dream to the Holy Prophetsa takes on the curse of Allah. [Sahih al-Bukhari, Kitab at-ta‘bir, Bab mun kadhaba fi hulimih, Hadith 7042; & Kitab al-‘ilm, Hadith 109]

“Haqiqat-ul-Wahi [The Philosophy of Divine Revelation] is a book of the Promised Messiahas. If you read the first 50 to 60 pages, I believe it has been translated into English; it explains the concept of dreams and their significance and reality. You are quite mature and go to college or university, so you should read it. You should have enough knowledge about it. If you just read the initial 50 to 60 pages, you will be able to understand the concept of dreams and what is a good dream or a bad dream.”

Huzoor’saa memory of his visit to the blessed grave of the Promised Messiahas

A khadim wanted to know Huzoor’saa feelings when visiting Qadian in 2005 and praying at the Promised Messiah’sas blessed grave.

Huzooraa reflected that his emotions were similar to those felt by any Ahmadi upon reaching such a sacred site, with a heartfelt desire to offer prayers. He recalled that his first visit to Qadian in 1991 evoked the same feelings, and during both visits, his prayers focused on asking Allah the Exalted to elevate the status of the Promised Messiahas, grant success to the Jamaat he established, and enable members of the Jamaat to serve it in the best manner.

Huzooraa noted that such moments bring deeply personal emotions that are often indescribable. He also remarked that two decades have passed since that memorable visit in 2005.

Conclusion

Before bringing the mulaqat to a close, Hazrat Amirul Momineenaa graciously granted permission for a group photograph with the khuddam and presented each of them with a pen.

During this time, Huzooraa engaged in light-hearted discussions, asking where they were staying, whether they were able to attend prayers at Mubarak Mosque, how they were travelling, and whether their meals, including breakfast, were to their liking. Huzooraa also enquired about their plans for the remainder of their visit.

The khuddam shared details of a packed itinerary, which included visits to Fazl Mosque, Jamia Ahmadiyya UK, and MTA International; meeting elders of the Jamaat; and offering Jumuah and other congregational prayers behind Huzooraa. Majlis Khuddam-ul-Ahmadiyya UK was kindly hosting their transport arrangements.

After some further interactions with the khuddam, Huzooraa said salaam and took leave, bringing the mulaqat to an end.

(Report prepared by Al Hakam)

How Muslims in Germany face racism – A meeting with Lajna students

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How Muslims in Germany face racism – A meeting with Lajna students
Ayezah Jehan, Bad Kreuznach, Germany 

Recently, the Ahmadiyya Muslim Student’s Association of Lajna Imaillah Germany had their annual meeting at Baitus Sabuh in Frankfurt, during which multiple topics were discussed by the students.

One of those was racism and its impact on our daily lives. This topic was particularly presented by the Ahmadiyya Muslim Lawyers Association. 

During this session, the Lajna were asked if they had experienced racism in their lives before. 87% of the Lajna present answered this question with a “yes” and most of the racism they had experienced was at school, university, during work or in public places. 

This number correlates with a study carried out in 2023 by the “Claim Allianz”, in which Muslims (or people who looked like Muslims due to their appearance) in Germany were asked about their experiences of racism. Almost 80% of those surveyed also said they had experienced racism.

Muslims in the West today face multiple forms of discrimination. They are often targeted because of their skin colour, cultural background, and religion. Muslim women, in particular, experience additional discrimination due to their gender. This form of prejudice is known as Islamophobia or anti-Muslim racism.

Racism and discrimination create significant issues and lead to humiliation, exclusion and social isolation. In extreme cases, they have even been used to justify violence and the destruction of entire communities.

A racial ploy: ‘Othering’

One common way this discrimination manifests is through “othering.”

Othering occurs when an entire group is labelled as “different” while another group is considered the norm. This division reinforces an “us vs. them” mindset, creating tension and social divisions. Othering can occur in workplaces, schools and various aspects of daily life.

After the attack on a Christmas market in Magdeburg by a Saudi Arabian man at the end of 2024, the right-wing Dutch politician Geert Wilders posted the following on X (formerly Twitter). I have emphasised certain words with italics to show a prime example of “othering”:

“They hate us. They despise our values. They kill us. And our children. [..] This is our land, our freedom, our life. [..]”

Wilder’s post was put out before it was revealed that the attacker was, in fact, a supporter of the far-right AfD party. It highlights how language shapes our thinking and can even perpetuate discrimination. Moreover, it undermines the efforts of Muslims in the West, who have been striving for integration across multiple generations.

One argument many Muslims face today is that racism cannot target them because Islam is a religion, not a race. As a result, hostility toward Muslims is often dismissed as mere criticism of Islam.

However, if that’s the case, why do individuals who aren’t even Muslim but are perceived as such based on their appearance also face this discrimination? Additionally, one might question why criticism of Islam is so widespread while there is rarely similar criticism of Judaism or Christianity.

This victim-blaming narrative makes meaningful dialogue about the issue difficult and downplays the very real problem of anti-Muslim racism.

What can Germans do when faced with racism

What can Muslims living in Germany do to combat everyday racism?

When asked about their reactions to encounters with racism, none of the Lajna members at the meeting had actively taken steps to address their experiences. While this is a disheartening statistic, it also highlights the need for better access to information.

One of the most important pieces of advice is to report the incident to the appropriate reporting channels. Unfortunately, there are not many in-person offices available, but you can report the matter online to the “Antidiskriminierungsstelle des Bundes” (www.antidiskriminierungsstelle.de/DE/startseite/startseite-node.html), which is obligated to provide free legal advice on the matter.

Another key resource is “An-Nusrat”, Germany’s first Islamic welfare organisation. On their website, you can also report experiences of racism online and anonymously. They then pass this information on to the Interior Ministry of Germany, which is required to conduct studies based on the reports.

These statistics are crucial, as they shape the public discourse in the country on this issue. While we know that the actual number of incidents is higher, it’s important to report every case. Only then can justice be pursued.

No peace without justice 

Hazrat Mirza Masroor Ahmad, may Allah be his Helper, head of the Ahmadiyya Muslim Community, said on this matter in 2007:

“Do justice! And if you want to establish real peace, then not only do justice, but also the strong should treat the weaker with equity and treat them as one treats one’s dear and beloved and ignores some things of theirs.”

Hence, it is the responsibility of those in charge to not only be against discrimination but to actively act against racism. We must hold the lawmakers, the police and even our employers accountable. At the same time, we as Muslims must never forget the true teachings of Islam that as peacekeepers we want to establish justice without taking vengeance or the law into our own hands.

Racism and discrimination are not inherent aspects of humanity; they are social constructs. If people recognised that we all share the same Creator and are destined to return to Him in the Hereafter, perhaps the world would be a more harmonious and compassionate place.

Whether it’s the Palisades or Palestine, is it ever justifiable to rejoice in the suffering of others?

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Whether it’s the Palisades or Palestine, is it ever justifiable to rejoice in the suffering of others?
Qasim Choudhary, Missionary, Marshall Islands

Discretion: While the comedian referenced in this article is known for using language and humour that may be deemed inappropriate or offensive, it is important to clarify that we do not condone or endorse such language or behaviour. His example has been used solely to highlight a relevant and timely issue, drawing attention to themes of empathy, compassion and humanity.

Nearly 10 million views in just five days. Dave Chappelle, hailed as one of the greatest comedians of all time, once again delivered his signature blend of humour and thought-provoking commentary in a recent monologue. As one YouTube commenter aptly remarked, “He makes you laugh, think, and cry. This man is a genius with his words.”

Among the topics he explored in his latest special, one stood out for its sobering resonance: the public’s reaction to the recent Los Angeles fires. Chappelle spotlighted a troubling trend: people revelling in the misfortune of others. Social media became a hub for posts declaring victims of the fires “deserved it”, a disturbing display of vindictive pleasure and a stark reminder of our collective moral challenges.

One glaring example was actor James Woods, who was forced to evacuate his home during the blaze. Understandably, Woods was emotional while recounting his ordeal. However, the online community was quick to resurface his past controversial tweets supporting Israel’s actions against Palestinians. The response? A flurry of callous remarks: “He had it coming”, and, “Now he knows how it feels.”

While theories about the fires spread like wildfire, threatening to smolder and choke the actual tragedy, this piece does not aim to delve into those speculations. Instead, it raises a crucial question: 

Is it ever morally justifiable to rejoice in the suffering of others, no matter how grievous their actions may have been?

It’s tempting, isn’t it? When wronged, the desire to see someone face karma and “get what they deserve” can feel like poetic justice. But what do we do in these moral dilemmas? Do we let vengeance guide us, or do we seek a higher path?

The Holy Quran provides a timeless principle to navigate such situations:

اِدۡفَعۡ بِالَّتِیۡ ہِیَ اَحۡسَنُ فَاِذَا الَّذِیۡ بَیۡنَکَ وَبَیۡنَہٗ عَدَاوَۃٌ کَاَنَّہٗ وَلِیٌّ حَمِیۡمٌ

“Repel [evil] with that which is best. And lo, he between whom and thyself was enmity will become as though he were a warm friend.” (Surah Ha Mim al-Sajdah, Ch.41: V.35)

In recent months, we’ve witnessed unimaginable tragedies – many streamed live for the world to see. The heartbreak, frustration and helplessness have been overwhelming. What worsens this pain is the inability of some to unequivocally condemn the killing of children or recognise evil for what it is. Yet, it’s essential to remember that history is replete with examples of people who endured similar, if not far greater, brutality for months, nay years. How did they respond?

The life of Prophet Muhammadsa serves as an eternal beacon of guidance. The persecution he and his Companionsra endured is well-documented – from being brutally attacked to losing unborn children. Despite these atrocities, the Prophetsa exemplified grace and nobility.

One incident, in particular, stands out. After 13 years of persecution, the Prophetsa and his followers returned to Mecca as victors. Among the many who had opposed Islam was Abu Sufyan, a staunch adversary who had led numerous campaigns against the Muslims. Under the protection of Hazrat Abbasra, Abu Sufyanra watched as the Muslims reclaimed the city from which they had been exiled.

During this moment of triumph, Saadra bin Ubadah, a prominent Ansari chieftain, passed by Abu Sufyan with his armed forces and passionately declared:

“Today is the day of battle and struggle; today is the day to uphold the greatness of the Ka‘bah.”

When Prophet Muhammadsa heard these words, he immediately dismissed Saadra from his command, recognising the potential harm such sentiments could cause. (Sirat Ibn Hisham, Vol. 4, p. 9)

For any ordinary person, Saad’sra declaration might have seemed justifiable, even natural. Yet the Prophetsa urged his people to rise above the pettiness of vengeance, and maintain dignity, composure and justice – even in moments of overwhelming emotion. Forgiveness and magnanimity prevailed, a testament to his unparalleled leadership and moral fortitude.

Whether it was the death of one foretold by the Almighty Allah Himself, or a natural disaster prophesied ahead of time, the Promised Messiahas, Hazrat Mirza Ghulam Ahmadas would not celebrate the misfortune and suffering of others. Instead, he would express his sorrow and pray that people might be saved so that a strong army of God’s servants be formed from among those people. (Sirat Masih-e-Maud, Part 3, Hazrat Sheikh Yaqub Ali Irfanira; Siraj-e-Munir, Ruhani Khazain, Vol. 12, p. 28)

The ninth article in the Conditions of Bai‘at outlined by Hazrat Mirza Ghulam Ahmadas stipulates that a true Muslim is one who keeps themselves “occupied in the service of God’s creatures for His sake only, and shall endeavour towards the beneficence of mankind to the best of his/her God-given abilities and powers.” 

In our own time, Hazrat Mirza Masroor Ahmadaa, the Fifth Khalifa of the Promised Messiahas, continues to exemplify this ethos. Recently, a delegation of youth from the USA met with His Holiness. As the meeting concluded, he inquired about the welfare of those affected by the fires.

Did he express condemnation, or suggest the victims deserved such suffering? Not at all! His words radiated compassion and empathy, inspiring those present and watching to uphold humanity in every circumstance.

Dave Chappelle’s monologue captured the essence of this sentiment perfectly:

“Do not forget your humanity. And please, have empathy for displaced people, whether they’re in the Palisades or Palestine.”

The lives of the Prophets and their devoted followers teach us a profound lesson: they found no joy in the downfall of others, but instead stood ready to uplift those in need. In a world burdened by pain and suffering, our purpose must be to embody this spirit of compassion – offering our shoulders for others to lean on and our hands to wipe away the tears of the downtrodden.

How to break bad habits: A neuroscience-backed method rooted in Islamic teachings

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How to break bad habits: A neuroscience-backed method rooted in Islamic teachings
Ataul Fatir Tahir, Al Hakam
How to break bad habits

Modern society often traps us in an environment that fosters self-destructive behaviours and harmful habits, leaving people struggling to break free.

For Muslims, Islamic teachings offer effective frameworks to escape these vicious cycles of bad habits and sin – one such method being the concept of repentance: Tauba and Istighfar.

Interestingly, insights from modern scientific studies demonstrate how the Islamic framework of repentance aligns deeply with human neurobiology, as I will explore in this piece.

Post-sin actions prescribed by Islam

When Muslims sin, they are instructed by Allah the Almighty and His Messengersa to immediately take specific actions, which include the following:

  1. Seek forgiveness from Allah
  2. Do good deeds, such as giving charity or worship

For example, Allah says:

وَالَّذِیۡنَ اِذَا فَعَلُوۡا فَاحِشَۃً اَوۡ ظَلَمُوۡۤا اَنۡفُسَہُمۡ ذَکَرُوا اللّٰہَ فَاسۡتَغۡفَرُوۡا لِذُنُوۡبِہِمۡ  وَمَنۡ یَّغۡفِرُ الذُّنُوۡبَ اِلَّا اللّٰہُ ۪۟ وَلَمۡ یُصِرُّوۡا عَلٰی مَا فَعَلُوۡا وَہُمۡ یَعۡلَمُوۡنَ

“And those who, when they commit a foul deed or wrong themselves, remember Allah and implore forgiveness for their sins – and who can forgive sins except Allah? – and do not persist knowingly in what they have done.” (Surah Aal-e-‘Imran, Ch.3: V.136)

The Holy Prophetsa advised Muslims, saying: 

أَتْبِعِ السَّيِّئَةَ الْحسنةَ تَمْحُهَا

“Follow up a bad deed with a good deed, and it will erase it.” (Jami’ at-Tirmidhi, Hadith 1987)

In the same vein, the Quran emphasises the efficiency of good deeds in overcoming the bad ones: 

إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ

“Surely, good works drive away evil works”. (Surah Hud, Ch. 11: V.115)

Allah also describes believers as those who “repel evil with good” (وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ). (Surah ar-Ra’d, Ch.13: V.23) 

The key here is immediacy – following the sin with immediate repentance and good works.

Many more examples from the Quran and hadith encourage Muslims to do good works to expiate sins and to follow every bad action with a good one. 

Not only does this principle restore spiritual balance within us, but it also – practically – helps us to avoid sin over time, as neuroscience can explain.

Post-bad-habit ‘positive cargo’: Dr Andrew Huberman

In his highly claimed podcast covering “The Science of Making and Breaking Habits”, Dr Andrew Huberman – a Stanford professor and renowned neuroscientist – explains that one of the most effective ways to break a bad habit is to immediately follow the negative behaviour with positive and constructive action.

For example, if you find yourself reaching for your phone while trying to work, instead of just putting it down and returning to your task, you should do something positive right away – such as press-ups or star jumps. 

Dr Huberman says: “When you realise you did [the bad habit], you need to engage in positive behaviour immediately afterward.”

The effectiveness lies in how quickly this action is taken and the nature of the action.

Here’s how.

Weakening neural pathways in the brain

Dr Huberman explains breaking bad habits involves changing the neural circuits in your brain that drive those habits. 

When you repeatedly perform a bad habit, specific neurons (brain cells) fire together in a sequence, forming a strong connection that reinforces the behaviour. This process is known as long-term potentiation (LTP) and often happens reflexively, without conscious awareness, making it difficult to interrupt.

For instance, each time you pick up your phone reflexively or bite your nails, the neural pathway responsible for those actions gets stronger.

Dr Huberman explains that the immediate shift from a negative action to a positive one weakens the neural pathway associated with the bad habit – you essentially “rewrite” the sequence of neurons firing.

This is known as long-term depression (LTD). By disrupting the firing sequence, you prevent the bad habit from being reinforced, gradually weakening the neural pathway.

This process effectively makes it easier to break the habit and replace it with healthier behaviour as, over time, the intensity of the bad habit reduces.

Creating a ‘double habit’

Dr Huberman also says that by adding a positive behaviour after the bad habit, you create a “double habit”:
“You start to create a kind of a double habit that starts with a bad and then ends with a good habit. And that seems to create enough of a temporal mismatch so that then recognising when you’re heading toward the bad habit becomes more apparent to you.”

This mismatch in timing – where you start with a bad habit but end with a positive one – makes you more aware of the moment before you engage in the bad habit. Over time, this awareness helps you identify the signs earlier, making it easier to replace the bad habit before it takes hold.

The nature of the positive action

As emphasised earlier, the key to this method is timing – but the nature of the positive replacement behaviour is also important. Interestingly, the science aligns with Islamic teachings on repentance.

The post-bad-habit positive behaviour should be something fairly easy to execute as Dr Huberman says:
“The nature of that positive thing is important. You don’t want it to be very hard to execute, you want it to be something that’s positive and fairly easy to execute.”

As noted above, Islam already incorporates this practice into its teachings. When Muslims sin, they are encouraged to seek immediate repentance through Tauba (repentance) and Istighfar (seeking forgiveness) and follow a sin with positive action. These positive actions are fairly easy to execute in Islam: Giving charity, helping someone, visiting the sick, volunteering, the list goes on.

Allah and His Messengersa have guided us to repent immediately after sinning and follow with good deeds. Repentance not only brings us back to Allah (and away from Satan) but also protects us from falling into the same sin again.

Such is the mercy and wisdom of Allah. As Muslims, we often take Islamic practices for granted, only to realise later that what Islam has given us is making our lives easier and healthier, whether we realise it or not.

It’s the perfect blueprint for human living, drawn by our Creator – a framework we often take for granted as Muslims.

‘Ponder over why you are Ahmadis’: Members of Lajna Imaillah Norway receive guidance from Huzoor

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‘Ponder over why you are Ahmadis’: Members of Lajna Imaillah Norway receive guidance from Huzoor

Saturday, 18 January 2025, Islamabad, UK: Members of Lajna Imaillah and nasirat from Nordre Follo Majlis, Norway, had the blessed opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad, UK. Upon entering the room, Huzooraa conveyed salaam to everyone and enquired about their purpose for visiting. They replied that they wished to meet Huzooraa and pray behind him.

Reflecting on the purpose of being Ahmadis

As the mulaqat commenced, Hazrat Amirul Momineenaa posed a thought-provoking question to all present about why they were Ahmadis – whether it was merely by birth or if they truly understood the significance of being an Ahmadi. Huzooraa then proceeded to provide a profound answer, encouraging everyone to reflect deeply on their Ahmadi Muslim identity and purpose. He emphasised that being an Ahmadi is meaningful only when one understands its purpose, strives to live according to Islamic teachings, and endeavours to spread the true message of Islam to others. Huzooraa said:

“Everyone must ponder over why they are an Ahmadi. What benefit is there in accepting Ahmadiyyat? Some of us are persecuted, and people think ill of us. Whether we live in Norway, Sweden or any other country, people speak ill of us. When people speak ill of us, what benefit is there to being an Ahmadi? Being an Ahmadi will only benefit us when we are conscious of why we are Ahmadis.

“The prophecy of the Holy Prophetsa was fulfilled, and we accepted that. This is why we are Ahmadis. How should our actions be thereafter? To what extent are we acting upon the teachings of Islam? How should we be fulfilling the rights of worship owed to Allah the Exalted? How should we be performing the five obligatory prayers? How should we be acting upon the commandments written in the Holy Quran and seeking them out? It is only then that being Ahmadis will benefit us. Otherwise, there is no benefit in simply labelling ourselves ‘Ahmadis’.

“Therefore, every girl and every woman should ponder over why they are an Ahmadi, what their duties are, how they will fulfil these duties, and how they will display their example in their country, whereby they can preach Ahmadiyyat and the message of Ahmadiyyat reaches others. Furthermore, [they should ponder over] how they will bring the people of that country into the fold of Ahmadiyyat, so that the true teachings of Islam can become manifest to the world, and that they come under the banner of the Holy Prophetsa. This is our objective, and we must fulfil it, whether man or woman, young girl or older. Everyone must understand this and this is why Lajna was established. Various departments within the auxiliary of Lajna were established for this purpose. This is why there are Tarbiyat, Tabligh and other departments. Pay attention to these and transform yourselves to the extent whereby people see your example and hear your words and become inclined towards Islam and their attention is drawn to Islam. Then, may Allah the Exalted show us that day when Ahmadiyyat spreads in your country to become the majority. This is the purpose of Lajna, and you must advance in this objective.

“If you can fulfil this objective, then that is excellent. If you do not, then you must analyse your state once again and assess as to where you are and where you need to be.”

Admonition for self-improvement during the visit

Huzooraa then advised them to meet Lajna representatives in the UK, perform prayers, supplicate, and take an oath to improve their spiritual condition during their stay in the UK. He further stated that upon returning to Norway, they should strive to be in a better state than when they arrived, which would be a sign of true progress.

Encouraging the younger generation

Addressing some of the children, Huzooraa asked if they understood his words, instructing them to become exemplary individuals who could explain Ahmadiyyat as the True Islam to other people. He then enquired who among them were students and gifted pens to those studying.

Devotion to Khilafat and focus on tabligh

A Lajna member requested prayers for leaving behind progenies devoted to Khilafat. 

Huzooraa reminded everyone that their principal mission was to spread the message of Islam Ahmadiyyat, rather than pursuing worldliness. “The real objective is to pursue faith and Allah. So, seek those,” Huzooraa said. He advised another Lajna member serving in the Tabligh Department to set an ambitious target concerning bringing people into the fold of Islam Ahmadiyyat.

Guidance for fathers neglecting salat

A member asked for guidance regarding fathers who do not observe the five daily prayers and thus negatively affect their children. Huzooraa highlighted that many Ahmadis migrated to places like Norway seeking religious freedom or better economic opportunities, often granted due to their faith. Fathers should thus fulfil the duty of worship and set an example for their children. Huzooraa explained:

“In relation to this, I have said in many speeches to both women and men, that men should show their example, and this [responsibility] should not solely fall upon women. Women should say to the children that we must obey Allah, as it is His commandment. This is why we offer prayers. You should also ask the father why he is showing the wrong example in front of the children. We can only explain, so explain it to them to pray. There is no need to look for an opportunity to argue with the fathers, lest they say the next day to you to leave their homes and return to your own home, which may affect the tarbiyat of the children. Explain to your children with wisdom and explain to the fathers too. […]

“The Promised Messiahas states that the religion in which there is no worship, is no religion at all. Hence, teach these things to children and adults. Fulfilling the rights owed to Allah is obligatory.”

Women attaining the rank of martyrdom [shahadah]

A Lajna member enquired whether engaging in the Jihad of the self could grant women the same spiritual rank as men achieve through martyrdom in the cause of faith. 

Huzooraa clarified that women, too, can attain martyrdom, and he pointed out a hadith of the Holy Prophetsa which states that a woman who diligently upholds her responsibilities at home, nurtures a religious atmosphere, and raises children with Islamic teachings attains the same spiritual reward as those who physically lay down their lives. Huzooraa said:

“Women are also martyred. There were three or four [Ahmadi] women martyred in Pakistan, too. Therefore, women can attain the rank of martyrdom in the same manner. Also, I have stated many a time that there is the hadith of the Holy Prophetsa that a woman came and said that men make great financial sacrifices and earn money, they go to battles, perform Jihad and are martyred, attaining the rank of martyrdom, whereas we women remain in our homes. So, can we also attain this rank and how can we attain it? Even though there were women at that time, such as Hazrat Umm-e-Ammarahra, who would participate in the battles. There were other women too. They displayed great feats of valour. However, the Holy Prophetsa stated that when you are in your homes, safeguarding the household, raising your children, looking after your homes, and developing a religious atmosphere in your homes, and your children are growing up with Islamic teachings, then your rank will be the same as those who are martyred. You will attain the same reward. [Tafsir al-Dur al-Manthur, Surah an-Nisa, verse 34, Vol. 2, Bab 34, p. 518)]

“So, the Holy Prophetsa has already spoken about you all that, without even taking part in the fighting, you partake of the Jihad and increase in your rank. This is why Allah the Exalted has even placed paradise under the feet of mothers. [Sunan an-Nasa’i, Kitab al-jihad, Bab ar-rukhsati fi t-takhallufi li-mun lahu walidah, Hadith 3104] He did not place it under the feet of men. What else do you need? If the rank of martyrdom is great, then the rank of one who brings others to paradise may even be loftier. Martyrs go to paradise themselves, but women are those who bring others to paradise, if they do the correct upbringing.”

Injustice and the existence of God

A Lajna member asked why injustices occur if God exists. 

Huzooraa explained that cruelties stem from following Satan instead of Allah’s guidance and that Allah has given people free will to choose between good and evil; ultimately, oppressors will be punished in this world or the Hereafter, while those who obey Him will find peace and paradise. Huzooraa said:

“When did Allah the Exalted say that everyone would believe in Him? Allah the Exalted has mentioned in the Holy Quran that when Adam was created, Satan said that he shall entice his progeny [to commit vices] and many people shall follow him and they shall not listen to Allah. Allah the Exalted said fine; he did not deny that they would not follow him. Allah the Exalted stated that He shall place him and everyone that follows him in the hellfire. [Surah al-A‘raf, Ch.7:12-19]

“So, wars are being fought due to following Satan. People are following Satan, due to which they are perpetrating cruelties, and, as this life is temporary, where people live up to 80, 90 or 100 years, then in the eternal life of the Hereafter, Allah the Exalted shall place the oppressors in hell. Some are punished in this life as well and some will be punished in the Hereafter. The oppressors are committing cruelties; they are killing innocent people, they are killing women, etc. It could be that this is happening due to the actions of some people and Allah the Exalted is punishing a nation. But with regards to the oppressors, He has said that He shall punish them immensely in the Hereafter. So Allah the Exalted has already said before that there would be many who would follow Satan.

“Allah the Exalted states that He has revealed what is good and bad. If you comply with His injunctions, then you will be saved from committing atrocities and you will remain here in this world in peace and enter paradise. If people follow Satan, they may think they have earned a lot, lived in luxury and are in a good state; however, He shall place them in Hell. So Allah the Exalted exists and He told us from before that He has given us the free will to do what we want and also blessed humans with intelligence. If one accepts His commandments, then they will be at peace in this world and the cruelties will end; otherwise, if they don’t, if they follow Satan, then cruelties will be committed and, due to that, they will be punished in this very world and in the Hereafter. There is no question relating to the existence of God. God indeed exists and He has not said anywhere that there is coercion. God has granted us sense and we should utilise it and He has given us free will.”

Conclusion

With these words, Hazrat Amirul Momineenaa conveyed salaam, took leave, and the mulaqat drew to a close. 

(Report prepared by Al Hakam)

Answers to Everyday Issues – Part 76: Babism, Bahaism, Mithaq al-Nabiyyin, women attending burials, and ‘niyyat namaz’

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Answers to Everyday Issues – Part 76: Babism, Bahaism, Mithaq al-Nabiyyin, women attending burials, and ‘niyyat namaz’

Click here for Part 75

Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa, has given on various occasions in his written correspondence and during MTA programmes is being published officially below for everyone’s benefit.

Are Babis and Bahais Muslims?

Answers

Someone from Morocco asked Hazrat Amirul Momineen, Khalifatul Masih Vaa, whether Babis and Bahais are to be considered Muslims. They also mentioned that some assert that both the Bab and Bahaullah were commissioned by Allah the Exalted and that Allah supposedly strengthened them both by means of a ‘third person’, namely the Promised Messiahas, citing the verse “فَعَزَّزْنَا بِثَالِثٍ” [i.e., ‘So We strengthened (them) with a third.’] (Surah Ya Sin, Ch.36: V.15). The person asked whether this claim was correct.

Huzoor-e-Anwaraa responded to this question in a letter dated 16 January 2023. His reply is as follows:

“If those identifying as Babis and Bahais call themselves Muslims, we cannot make a definitive decision regarding their being Muslim or otherwise. However, it is certainly the case that their doctrines contradict Islamic teachings. Hence, concerning their claim to be Muslim, it is ultimately for Allah the Exalted to judge. As for any connection of this group with the Ahmadiyya Muslim Jamaat, not even a distant link exists. This is a completely separate group whose doctrines openly violate Islamic teachings. Typically, followers of this group conceal their beliefs from others and only disclose what people might find pleasing. Furthermore, to propagate their sect, they resort to misrepresentation. [This practice has historically been adopted both as a means to evade the injustices of persecution and as a strategy of appeasement. [See, e.g., Morlock, N. N. (2021), “Religious Persecution & Oppression: A Study of Iranian Baha’ís’ Strategies of Survival”, Journal of Hate Studies, 17(2), pp. 15–24) —Editor Al Hakam]

“The Babi or Bahai group began with Ali Muhammad Bab, who claimed prophethood. Since his claim was false, he was killed [as a fulfilment of] the following Quranic warning mentioned in Surah al-Haqqah (69:45–48): 

“‘And if he had forged (and attributed) any sayings to Us, We would surely have seized him by the right hand, and then surely We would have severed his life-artery, and not one of you could have held (Us) off from him.’

“After Bab’s execution, a dispute arose within that group between two of his disciples – Mirza Yahya Subh-i-Azal and Mirza Husayn Ali Nuri, commonly known as Bahaullah – who were also stepbrothers. Bahaullah declared Subh-i-Azal to be Satan and the Dajjal, and he himself went on to claim divinity. Thus, the foundations of Bahaism were laid through Bahaullah. Even so, the Bahais did not succeed in their aims, and after Bahaullah died, further internal divisions arose.

“Therefore, Ali Muhammad Bab and Mirza Husayn Ali Nuri – known as Bahaullah – were by no means commissioned by Allah the Exalted. Had they truly been from Him, they would surely have prospered. Instead, as I have explained, Ali Muhammad Bab was executed as a [divine] consequence of his false claim to prophethood, and Bahaullah declared himself God. Both of their teachings were utterly contrary to Islam.

“Moreover, the Bahais commonly keep their doctrinal books hidden from the general public, and […] despite [their] efforts, the Babi and Bahai sects have not gained any noteworthy success. [See, e.g., ‘A Dialogue with Bahais”, in Hayat-e-Shams [Urdu], UK, 2024, pp. 194-197]

“Hazrat Musleh-a-Maudra delivered a detailed Friday sermon on the subject of Bahaism on 16 August 1929, which you should also study. I am instructing the Arabic Desk to prepare an Arabic translation of this sermon and send it to you.

“Lastly, regarding your question about ‘فَعَزَّزْنَا بِثَالِثٍ’ – whether it means that Allah the Exalted supposedly strengthened Bab and Bahaullah by a ‘third’ person, namely the Promised Messiahas – we can only respond by reciting, ‘إِنَّا لِلّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ’. Given what I have already explained of the true nature of the Bab and Bahaullah, the very idea is inconceivable.

“As for the exegesis of this verse of the Holy Quran, various commentators have ascribed it to different Prophets in history. Some have mentioned that it refers to Prophet Aaronas and then Prophet Jesusas after Prophet Mosesas. Others refer to Sham‘un, Yuhanna, and even Paul. Some hold that after Prophet Mosessa, Prophet Aaronas or Prophet Jesusas, the verse points to the noble person of the Holy Prophet Muhammadsa. Hence, Hazrat Khalifatul Masih Ira states:

“‘‘فَعَزَّزْنَا بِثَالِثٍ’ [‘Then We strengthened them with a third’]: The third (Muhammad Mustafasa) appeared with such might that there remained no worshipper of Lat or Uzza in that nation. Rather, the whole of Arabia accepted Islam, and all sanctuaries of the world’s religions were conquered in his name – 1) Jerusalem, 2) the Fire Temple of Adur, and 3) the Holy Ka‘bah.’ (Haqaiq-ul-Furqan, Vol. 3, p. 458)”

An interpretation of the Mithaq al-Nabiyyin verse

Someone from the UK enquired of Hazrat Amirul Momineen, Khalifatul Masih Vaa, regarding the following verse of the Holy Quran: 

وَاِذۡ اَخَذۡنَا مِنَ النَّبِیّٖنَ مِیۡثَاقَہُمۡ وَمِنۡکَ وَمِنۡ نُّوۡحٍ وَّاِبۡرٰہِیۡمَ وَمُوۡسٰی وَعِیۡسَی ابۡنِ مَرۡیَمَ ۪ وَاَخَذۡنَا مِنۡہُمۡ مِّیۡثَاقًا غَلِیۡظًا

“And (remember) when We took from the Prophets their covenant, and from thee, and from Noah, and Abraham, and Moses, and Jesus, son of Mary, and We indeed (took) from them a solemn covenant.” (Surah al-Ahzab, Ch.33: V.8)

He asked whether, in light of the theological discourse of the Promised Messiahas, this could mean that the command in fact pertains to the Holy Prophet’ssa ummah, given that sometimes the addressee is the Holy Prophetsa, but the intended recipients are his followers.

Huzoor-e-Anwaraa, in his letter dated 19 January 2023, offered the following guidance:

“Your understanding of the meaning of this verse is entirely correct. The covenant taken from the Holy Prophet Muhammadsa in this verse signifies that, in fact, his ummah is bound by the obligation that should a Prophet appear in obedience to him, they must accept him. This very covenant underlies our belief that, in perfect accordance with the prophecies of the Holy Prophet Muhammadsa, when his most loyal servant and spiritual son – the Promised Messiah and Mahdias – was commissioned to revive Islam, and when terrestrial and celestial signs established the veracity of this Messiah of Muhammad, peace be upon them, with the clarity of broad daylight, it became incumbent upon the entire Muslim ummah to believe in this Prophet – who was zilli, buruzi, and ummati in relation to the Holy Prophetsa – in accordance with the covenant they made with their Lord through the Holy Prophetsa, thereby securing the spiritual welfare of themselves and future generations. Alas, only a few have honoured this covenant.

“May Allah the Exalted grant the Muslim ummah wisdom and understanding and open their eyes so that they may recognise this divinely appointed one and become believers in him. Amin.

“In addition to this verse of Surah al-Ahzab, the same subject is also set forth in verse 82 of Surah Al-e-‘Imran, which mentions a similar covenant being taken from the Prophets before the Holy Prophet Muhammadsa. Commenting on this verse, the Promised Messiahas writes:

“‘‘And remember the time when God took a covenant from all the Messengers: ‘When I shall give you the Book and Wisdom and then, in the Latter Days, shall come My Messenger who will testify to the truth of your Books, you will have to believe in him and will have to help him.’ Then He asked, ‘Have you agreed and become firm on this covenant?’ They said, ‘We have agreed.’ At this, Allah said, ‘Now be witness to this covenant of yours and along with you, I too am a witness over it.’’

“‘Now it is obvious that the Prophets died at their appointed times. This injunction that ‘when that particular Messenger appears they must believe in him, otherwise they will be held accountable,’ applies to the followers of all Prophets.’ (Haqiqat-ul-Wahi, Ruhani Khazain, Vol. 22, pp. 133-134)

“As for the phrase from Surah Aal-e-‘Imran, ‘مِیۡثَاقَ النَّبِیّٖنَ’ i.e., “the firm covenant of all the Prophets,” Hazrat Musleh-e-Maudra writes in a footnote to its translation:

“‘By ‘of all the Prophets’ is meant the covenant that all Prophets have been taking from their respective peoples.’ (Tafsir-e-Saghir, p. 90, footnote, under verse 82 of Surah Al-e-‘Imran)

“Similarly, in the footnote to the translation of the aforementioned verse of Surah al-Ahzab, Huzoorra states:

“‘This alludes to verse 82 of Surah Al-e-‘Imran, which states that every Prophet was given the glad tidings of the Prophet who was to come after him, and it was made obligatory upon his people to believe in him.’ (Tafsir-e-Saghir, p. 545, footnote, under verse 8 of Surah al-Ahzab)”

Can women attend burials?

A lady from Canada enquired of Hazrat Amirul Momineen, Khalifatul Masih Vaa, regarding the Islamic guidance for women concerning funeral proceedings, specifically asking whether they are permitted to participate in burial rites. 

Huzoor-e-Anwaraa, in his letter dated 21 January 2023, offered the following guidance on this matter:

“In usual circumstances, it is not considered preferable for women to accompany funeral processions, but it has not been declared unlawful [haram]. Thus, Hazrat Umm Atiyyahra states, “We, women, were discouraged from accompanying funeral processions, but this was not strictly enforced upon us.” (Sahih al-Bukhari, Kitab al-jana’iz, Bab ittiba‘i n-nisa’i l-jana’iz)

“Therefore, in accordance with this guidance, women do not accompany funeral processions under normal circumstances. However, [certain situations may warrant exceptions, such as] instances where individuals proceed directly to the cemetery, accompanied by women who are close relatives and desire to see the deceased’s face. Similarly, in Western countries, where funeral and burial arrangements often involve women coming to the mosque – just as men do – for prayers, etc., and where it is not feasible for men to drop them off at home and then proceed to the burial, there is no objection to the women then also going to the cemetery in such circumstances of necessity. However, in such cases, they should remain separate during the burial itself and not participate in the actual interment. They may, however, join in the du‘a after the burial is completed.”

What is the correct stance regarding ‘niyyat namaz’ or the intention for salat?

A lady from India submitted a written enquiry to Hazrat Amirul Momineen, Khalifatul Masih Vaa, concerning the Salat Series on YouTube produced by the Jamaat. The enquiry noted that the series depicts the intention [niyyat] of salat as being expressed after the takbir [i.e., the commencement of the salat), whereas alislam.org indicates it precedes the takbir. Clarification was requested as to whether the niyyat precedes or follows the takbir.

In his letter dated 21st January 2023, Huzoor-e-Anwaraa provided the following guidance: 

“The intention [niyyat] is a matter of the heart; no specific words have been prescribed for it. The intention for salat simply signifies that one should be cognisant in one’s heart of which prayer one is about to perform. The recitation of words or the utterance, prior to commencing the prayer, of the verse, اِنِّیۡ وَجَّہۡتُ وَجۡہِیَ لِلَّذِیۡ فَطَرَ السَّمٰوٰتِ وَالۡاَرۡضَ حَنِیۡفًا وَّمَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ (Surah al-An‘am, Ch.6: V.80) [as the niyyat for salat] has no basis in any authoritative source. 

“Accordingly, Hazrat Khalifatul-Masih Ira states, ‘Make the intention [niyyat] for salat, but solely within the heart, not verbally.’ (Deeniyaat Ka Pehla Risalah, p. 20).

“Hazrat Musleh-e-Maudra [mentions this issue, while explaining how to] maintain focus during salat and states: 

“‘The seventh method is the niyyat [intention] for salat, for when one impresses upon oneself that one is about to undertake a task, one’s attention remains focused upon it. By ‘niyyat’, I do not mean uttering statements such as, ‘I intend to perform so many rak‘ats of salat behind this particular imam, facing the Ka‘bah,’ and so forth; rather, the intention to offer the salat should be formed within the mind […]. The intention, in truth, resides in the heart. However, upon standing for prayer, some individuals have no clear idea of what they are about to do. Thus, before you commence the salat, bring the act of salat to mind and comprehend what you are about to perform. Upon grasping this, reverence will begin to develop within you from that very moment, and with reverence, concentration can be maintained.’ (Zikr-e-Ilahi, Anwar-ul-Ulum, Vol. 3, pp. 520-521)

“In the Jamaat’s published book on jurisprudence, it is also clarified that niyyat means ‘intention.’ […] As niyyat pertains to the heart, it should be firmly established therein which salat, and how many rak‘aat, one is about to perform. The verbal utterance of any words of niyyat is not necessary; indeed, in certain instances, such verbal expression is not even considered commendable. (Fiqh-e-Ahmadiyya – ‘Ibadaat, p. 71)

“Within Jamaat literature, it appears that the earliest instance of the Quranic verse, ‘اِنِّیۡ وَجَّہۡتُ وَجۡہِیَ لِلَّذِیۡ فَطَرَ السَّمٰوٰتِ وَالۡاَرۡضَ حَنِیۡفًا وَّمَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ’ (Surah al-An‘am, Ch.6: V.80) being inadvertently recorded in connection with the niyyat for salat, is in Fiqh-e-Ahmadiyya, compiled by Hazrat Hafiz Roshan Alira, published in 1923, for which no supporting reference is provided. (Hazrat Hafiz Roshan Alira, Fiqh-e-Ahmadiyya,12 March 1923, p. 32).

“Regarding the recitation of ‘وَجَّہۡتُ وَجۡہِیَ لِلَّذِیۡ فَطَرَ السَّمٰوٰتِ وَالۡاَرۡضَ حَنِیۡفًا وَّمَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ’, the thana’, and other prescribed [masnun] supplications after the takbir-e-tahrimah – i.e., the opening takbir at the commencement of the salat – the ahadith indicate that the Holy Prophetsa would recite various supplications upon commencing salat with the takbir-e-tahrimah (i.e., Allahu Akbar). Some of these consisted of supplications, while others were praises and glorifications of Allah the Exalted. Numerous narrations exist in this regard. Some of these narrations mention the Holy Prophetsa reciting a lengthy supplication beginning with the following words:

وَجَّہۡتُ وَجۡہِیَ لِلَّذِیۡ فَطَرَ السَّمٰوٰتِ وَالۡاَرۡضَ حَنِیۡفًا وَّمَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ[…]

“[‘I have turned my face toward Him Who created the heavens and the earth, being ever inclined (to God), and I am not of those who associate gods (with God).’ (…)’] (Sahih Muslim, Kitab salat al-musafirina wa qasruh, Bab ad-du‘a fi salati l-layli wa qiyamih)

“Among the Sihah Sittah – specifically Tirmidhi, Nasa’i, Abu Dawud, and Ibn Majah – are several narrations describing the Holy Prophetsa reciting the thana’ in the following words when he began salat:

“‘Hazrat Aishara narrates, ‘When the Holy Prophetsa commenced salat, he would recite: 

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ وَلاَ إِلَهَ غَيْرُكَ‏

“[‘Holy art Thou, O Allah, and all praise is Thine; blessed is Thy name, and exalted is Thy state. There is none worthy of worship except Thee alone.’]’ (Sunan at-Tirmidhi, Abwab as-salah, Bab ma yaqoolu ‘inda-ftitahi s-salah)

“Similarly, Hazrat Abu Hurairahra narrates that the Holy Prophetsa would remain silent for a short period between the takbir-e-tahrimah and the recitation of Surah al-Fatihah. Upon being asked what he recited during this time, the Holy Prophetsa replied that he recited the following supplication:

اللَّهُمَّ بَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ اللَّهُمَّ نَقِّنِي مِنْ الْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنْ الدَّنَسِ اللَّهُمَّ اغْسِلْ خَطَايَايَ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ

“‘O Allah! Set me apart from my sins as the East and West are set apart from each other; cleanse me of my sins as a white garment is cleansed of filth; wash away my sins with water, snow, and hail.’ (Sahih al-Bukhari, Kitab al-adhan, Bab ma yaqoolu ba‘da t-takbir).

“Clearly, this is a supplication – not the niyyat for salat. There is no evidence to suggest that any specific words or verse of the Holy Quran should be recited as the ‘intention’ or ‘niyyat’ of salat or ‘niyyat namaz’. Therefore, these should not be recited as the niyyat for salat, either before or after the takbir-e-tahrimah. Since intention [niyyat] is a matter of the heart, one should, prior to commencing salat, simply resolve which prayer is being offered and at what time. There is absolutely no requirement to repeat any words for this purpose.

“Likewise, the masnun supplication ‘وَجَّہۡتُ وَجۡہِیَ لِلَّذِیۡ فَطَرَ السَّمٰوٰتِ وَالۡاَرۡضَ حَنِیۡفًا وَّمَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ’ that we recite after the takbir-e-tahrimah is not meant to serve as the niyyat for salat. Rather, following the sunnah of the Holy Prophetsa – who would sometimes recite these words or other supplications at this point – we do likewise, reciting this or other such supplications in accordance with his blessed example.”

(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam.)

The ideal woman: A caring mother, a loving wife 

Al Hakam
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The ideal woman: A caring mother, a loving wife 
Mujitaba Hibbatul Khaliq, Student, Kwara State University, Nigeria

In Islam, or in fact, in any given community, women play a vital role in shaping the fabric of society, and in the realm of faith and spirituality, the role of women is pivotal particularly within the sacred institution of the family. Thus, unlike popular misconceptions, Islam – a faith that champions equality, justice and compassion – accords women a position of dignity and honor.

In today’s world, where family values are often eroded and women’s roles are redefined, let it be known that Islam, since its inception, offers a very refreshing and empowering vision with regards to the status of women, placing great emphasis on their spiritual growth and development, especially by pointing out some unique aspects like the equal spiritual potential, as well as education and knowledge.

The status of women in Islam

In Islamic teachings, unlike many other faiths in the world, women are considered equal partners in faith and spiritual growth, sharing identical obligations and rewards. The Holy Quran declares:

وَمَنۡ یَّعۡمَلۡ مِنَ الصّٰلِحٰتِ مِنۡ ذَکَرٍ اَوۡ اُنۡثٰی وَہُوَ مُؤۡمِنٌ فَاُولٰٓئِکَ یَدۡخُلُوۡنَ الۡجَنَّۃَ وَلَا یُظۡلَمُوۡنَ نَقِیۡرًا

“But whoso does good works, whether male or female, and is a believer, such shall enter Heaven, and shall not be wronged even [as much as] the little hollow in the back of a date-stone.” (Surah an-Nisa, Ch.4: V.125)

The Holy Quran and ahadith are full of teachings regarding women’s rights, dignity and responsibilities, particularly in their roles as mothers and wives, emphasising their critical role in shaping the next generation. The central theme of this is the fact that: The status of women is not inferior to that of men. Rather, women have been given rights and responsibilities which although different, are equal with that of men.

The caring mother 

In Islam, motherhood is revered as a sacred institution, and the Holy Quran emphasises the importance of mothers in nurturing the next generation. It states:

وَوَصَّیۡنَا الۡاِنۡسَانَ بِوَالِدَیۡہِ اِحۡسٰنًا ؕ حَمَلَتۡہُ اُمُّہٗ کُرۡہًا وَّوَضَعَتۡہُ کُرۡہًا ؕ وَحَمۡلُہٗ وَفِصٰلُہٗ ثَلٰثُوۡنَ شَہۡرًا ؕ حَتّٰۤی اِذَا بَلَغَ اَشُدَّہٗ وَبَلَغَ اَرۡبَعِیۡنَ سَنَۃً ۙ قَالَ رَبِّ اَوۡزِعۡنِیۡۤ اَنۡ اَشۡکُرَ نِعۡمَتَکَ الَّتِیۡۤ اَنۡعَمۡتَ عَلَیَّ وَعَلٰی وَالِدَیَّ وَاَنۡ اَعۡمَلَ صَالِحًا تَرۡضٰہُ وَاَصۡلِحۡ لِیۡ فِیۡ ذُرِّیَّتِیۡ ۚؕ اِنِّیۡ تُبۡتُ اِلَیۡکَ وَاِنِّیۡ مِنَ الۡمُسۡلِمِیۡنَ

“And We have enjoined on man to be good to his parents. His mother bears him with pain, and brings him forth with pain. And the bearing of him and his weaning takes thirty months, till, when he attains his full maturity and reaches [the age of] forty years, he says, ‘My Lord, grant me [the power] that I may be grateful for Thy favour which Thou hast bestowed upon me and upon my parents, and that I may do such good works as may please Thee. And make my seed righteous for me. I do turn to Thee; and, truly, I am of those who submit to [Thee].’” (Surah al-Ahqaf, Ch.46: V.16)

At another place, we read:

وَالۡوَالِدٰتُ یُرۡضِعۡنَ اَوۡلَادَہُنَّ حَوۡلَیۡنِ کَامِلَیۡنِ لِمَنۡ اَرَادَ اَنۡ یُّتِمَّ الرَّضَاعَۃَ ؕ وَعَلَی الۡمَوۡلُوۡدِ لَہٗ رِزۡقُہُنَّ وَکِسۡوَتُہُنَّ بِالۡمَعۡرُوۡفِ ؕ لَا تُکَلَّفُ نَفۡسٌ اِلَّا وُسۡعَہَا ۚ لَا تُضَآرَّ وَالِدَۃٌۢ بِوَلَدِہَا وَلَا مَوۡلُوۡدٌ لَّہٗ بِوَلَدِہٖ

“And mothers shall give suck to their children for two whole years; [this is] for those who desire to complete the suckling. And the man to whom the child belongs shall be responsible for their (the mothers’) food and clothing according to usage. No soul is burdened beyond its capacity. The mother shall not make [the father] suffer on account of her child, nor shall he to whom the child belongs make [the mother] suffer on account of his child.” (Surah al-Baqarah, Ch.2: V.234)

We also read:

وَوَصَّیۡنَا الۡاِنۡسَانَ بِوَالِدَیۡہِ ۚ حَمَلَتۡہُ اُمُّہٗ وَہۡنًا عَلٰی وَہۡنٍ وَّفِصٰلُہٗ فِیۡ عَامَیۡنِ اَنِ اشۡکُرۡ لِیۡ وَلِوَالِدَیۡکَ ؕ اِلَیَّ الۡمَصِیۡرُ

“And We have enjoined on man concerning his parents – his mother bears him in weakness upon weakness, and his weaning takes two years  – ‘Give thanks to Me and to thy parents. Unto Me is the [final] return.” (Surah Luqman, Ch.31: V.15)

All these are efforts and favours of the mother upon her children which the Holy Quran acknowledges, and in appreciation of all these, commands the children to in turn pray for their parents thus:

وَقُلۡ رَّبِّ ارۡحَمۡہُمَا کَمَا رَبَّیٰنِیۡ صَغِیۡرًا

“And say, ‘My Lord, have mercy on them even as they nourished me in [my] childhood.’” (Surah Bani Isra’il, Ch.17: V.25)

In recognition of the toil of mothers in the upbringing of their children, the Holy Prophetsa commands that men should in turn revere their mothers. Thus, it was narrated that once, a companion came to ask him who is most worthy of his goodness and kindness. The Holy Prophetsa replied: “Your mother.” He asked again and he received the same answer. Upon asking for the third time, the Holy Prophetsa told him: “Your father.” This is a testament to the status of mothers in Islam. (Sahih Muslim, Kitab al-biri wassilati wal adaab, Hadith 2548)

The Holy Prophetsa is also reported to have said that paradise lies under the feet of mothers. (Sunan an-Nasa’i, Kitab al-Jihad, Hadith 3104) 

In regards to this subject matter, it is often said that the mother is the first teacher of the child. This means that the initial behaviours of a child are those which he has learnt from his mother. Therefore, mothers should instill in their children the love of God and of the Holy Prophetsa and raise their children in a way that they become useful members of the society.

The Islamic paradigm of a wife

In Islam, marriage is considered a sacred bond between a man and a woman. The Quran and hadith emphasise the importance of mutual love, respect and cooperation in marriage. We read in the Holy Quran:

وَمِنۡ اٰیٰتِہٖۤ اَنۡ خَلَقَکُمۡ مِّنۡ تُرَابٍ ثُمَّ اِذَاۤ اَنۡتُمۡ بَشَرٌ تَنۡتَشِرُوۡنَ

“And [one] of His Signs [is this], that He has created wives for you from among yourselves that you may find peace of mind in them, and He has put love and tenderness between you. In that surely are Signs for a people who reflect.” (Surah ar-Rum, Ch.30: V.22)

On this same subject, the Holy Prophetsa also says: “Women are counterparts of men.” (Sunan Abu Dawood, Kitab al-Tahara, Hadith 236)

Combining this prophetic saying with the above cited verse, we get the clear picture of the importance of women in the sight of God. As if to say that without women, the world wouldn’t be the same. This is also proven from the story of Adamas and Eve in the book of Genesis when God recognised Adam’s need for a companion. (Genesis, 2:18)

Similarly, in the annals of Islamic history as well, we read that the first person to believe in the Holy Prophetsa was a woman – his wife, Hazrat Khadijara. (Ibn Ishaq, The Life of Muhammad [Al-Sirah al-Nabawiyyah], 2004, p. 111) 

She not only gave her husband the comfort and support he needed the most at the time of extreme fear and terror, but also stayed by him as the mother of believers until her last breath. As a result of her devotion, her example became timeless. A figure that cannot be forgotten in the history of humanity.

The same example is seen in the life of Hazrat Aishara and the other wives of the Holy Prophetsa, as well as Hazrat Syeda Nusrat Jahan Begumra (the wife of the Promised Messiahas). However one should not be deceived into thinking that they attained such excellence because they were wives of Prophets, for even the wife of Pharaoh attained such excellence whilst the wives of Prophet Noahas and Prophet Lotas didn’t. The reality therefore is that the attainment of such elevated status is as a result of individual actions and the blessings of God. Allah the Almighty states:

وَالَّذِیۡنَ جَاہَدُوۡا فِیۡنَا لَنَہۡدِیَنَّہُمۡ سُبُلَنَا ؕ وَاِنَّ اللّٰہَ لَمَعَ الۡمُحۡسِنِیۡنَ

“And as for those who strive in Our path – We will surely guide them in Our ways. And verily Allah is with those who do good.” (Surah al-Ankabut, Ch.29: V.70)

Let us strive, then, to embody the Islamic ideals of womanhood embracing our roles as caring mothers and loving wives. May we inspire future generations to uphold these values, fostering a harmonious and righteous society.

Conclusion

To conclude, below is a description of a woman in light of the Bible, which grants women great honour.

“Who can find a virtuous woman? for her price is far above rubies. The heart of her husband doth safely trust in her, so that he shall have no need of spoil. She will do him good and not evil all the days of her life. She seeketh wool, and flax, and worketh willingly with her hands. She is like the merchants’ ships; she bringeth her food from afar. She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens… Strength and honour are her clothing; and she shall rejoice in time to come. She openeth her mouth with wisdom; and in her tongue is the law of kindness. She looketh well to the ways of her household, and eateth not the bread of idleness. Her children arise up, and call her blessed; her husband also, and he praiseth her… Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised. Give her of the fruit of her hands; and let her own works praise her in the gates.” (Proverbs, 31:10-31)

I wonder, what greater honor could there be than being a God-fearing woman? As a daughter, her father attains paradise through her. As a wife, she is the principal source of comfort for her husband. And as a mother, the paradise of her children lies right under her feet.

Jamaica Jamaat hosts cycling events

Tahmeed Ahmad
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Jamaica Jamaat hosts cycling events
Misbah Anmol Tariq, Jamaica Correspondent
Jamaica Jamaat hosts cycling events

For over a year, Jamaat-e-Ahmadiyya Jamaica has been collaborating with the Elevation Cycling Club, an organisation dedicated to shaping youth into responsible and productive individuals. Recognising their commendable efforts, we took the initiative to sponsor and organise a new cycling race to support their mission further.

On 15 December 2024, we held our first cycling race in May Pen, with dedicated volunteers from Majlis Khuddam-ul-Ahmadiyya and Majlis Ansarullah Jamaica. The event marked an exciting milestone in our partnership with the Elevation Cycling Club. Our goal is to encourage young people to reach their full potential through healthy and constructive activities.

A week later, our Jamaat further collaborated with the Elevation Cycling Club by hosting a cycling session to recruit more cyclists. Children from nearby neighbourhoods participated enthusiastically, getting a chance to interact with the cyclists and learn about their mission.

Jamaat’s charitable activities in Malta

Tahmeed Ahmad
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Jamaat’s charitable activities in Malta
Laiq Ahmed Atif, President Jamaat-e-Ahmadiyya Malta
Jamaat’s charitable activities in Malta
Jamaat’s charitable activities in Malta

Jamaat-e-Ahmadiyya Malta organised visits to different homes and centres to extend its solidarity, and message of peace and brotherhood and to present them with gift hampers. From the last week of November 2024 to the first week of January 2025, we were able to visit seven different shelter homes and centres and distribute gifts to the residents, and gifted books to a secondary school. The following programmes were organised this year:

Bookstalls are also set up as part of the charitable activities in Malta.

On 27 November, 100 books were presented as gifts to a secondary school. In December, three rehabilitation centres were visited, including Caritas Malta, Oasi Foundation and Komunita Santa Marija, and had the opportunity to talk to the residents there and advise them in the light of Islamic teachings. These programmes are proving to be very effective and the management of these institutions especially looks forward to these visits and expresses that they are proving to be very useful for the people going through rehabilitation programmes. Gift hampers were also given to people living in Mosta, Happy Parenting Malta, Smiling with Jerome and families living in the refugee camp. Around 500 gifts were given to these homes and institutions and 100 books were presented to the school. The media also highlighted these activities and 10 news articles were published in English, Maltese and Turkish languages. Moreover, these details were posted on social media platforms, which also attracted hundreds of readers.

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

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