Blessed childhood of Hazrat Mirza Bashir-ud-Din Mahmud Ahmad

Hazrat Mirza Bashiruddin Mahmud Ahmad

Al Hakam Weekly

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11th November 2025

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Blessed childhood of Hazrat Mirza Bashir-ud-Din Mahmud Ahmad

Fazakir Yusuf Nuhu, Student, Jamia Ahmadiyya International Ghana

There is no doubt in the mind of any Ahmadi Muslim that the life and character of Hazrat Mirza Bashir-ud-Din Mahmud Ahmad^ra radiated such purity, spirituality, and holiness that it would inspire awe in anyone, even from his childhood.

In this article, I aim to present incidents from his life that illustrate his noble character – both to the opponents of the Ahmadiyya Muslim Jamaat and to its members – demonstrating his piety and holiness even before his Khilafat and claim of being the Musleh-e-Maud, i.e. the Promised Reformer.

Allah’s miraculous protection in the face of sudden death

When Hazrat Musleh-e-Maud^ra was a child, a wet nurse was appointed to feed him, following the tradition of noble families. However, unbeknownst to his parents, this wet nurse was infected. Huzoor^ra himself narrates this incident in the following words:

“In 1889, in accordance with the prophecy, a son was born to the Promised Messiah^as. He initially named the child Mahmud as a precaution, stating that he had not yet received divine clarity on whether this son was the Musleh-e-Maud (Promised Reformer) who would live a long life or if it were someone else. However, Allah the Almighty had revealed that one of his names would be Mahmud, and another divinely given name was Pir Bashir Thani. Thus, his full name was kept as Bashir-ud-Din Mahmud Ahmad.

“By divine decree, the wet nurse appointed for this child happened to be suffering from severe illnesses. Her condition was so dire that seven, eight, or even nine of her own children had passed away – some in infancy and others in later years – due to tuberculosis and other diseases. Without seeking permission from the child’s parents, she breastfed him, unknowingly transmitting the germs of tuberculosis, scrofula (a form of tuberculosis affecting the lymph nodes), and other illnesses into his body.

“When the child turned two, he first developed a persistent cough, followed by a severe case of scrofula. He remained frail and sickly for several years, suffering from both tuberculosis and scrofula. However, since Allah intended to manifest a great sign through him, He miraculously preserved his life. Despite this, the illness persisted, and at times, the swollen scrofulous glands would grow to the size of a ball. This condition continued for nearly twelve to thirteen years.

“Doctors and physicians applied various ointments and prescribed multiple treatments, but to no avail. When he reached adulthood, the illness took another form, and he began suffering from continuous fever for seven to eight months. Physicians declared his survival doubtful, saying, ‘It is unlikely that he will recover.’” (Tarikh-e-Ahmadiyyat, Vol. 4, p. 8‐9)

Some might try to downplay the miraculous nature of Hazrat Musleh-e-Maud’s^ra survival, but we must reflect on the sheer magnitude of what took place. Imagine a frail infant, just a few months old, unknowingly infected with life-threatening diseases at a time when medical science was primitive – when there were no modern treatments, no advanced equipment, and little hope for survival. Even today, such illnesses remain difficult to treat. By all human standards, his survival was impossible.

Yet, against all odds, he not only lived but thrived, reaching beyond 70 years of age. This was no mere coincidence; this was the unmistakable hand of God at work. His life was safeguarded because he was destined to be a sign – a living testament to the truth of the Promised Messiah^as and a beacon for the victory of Islam.

‘When we grow up, we too shall achieve great things’

In his announcement regarding the birth of Hazrat Mirza Bashir-ud-Din Mahmud Ahmad^ra, the Promised Messiah^as stated a revelation that described him in the following words:

“He will be resolute and a reflection of you in virtue and excellence.” (Majmua-e-Ishtiharat, Vol.1, p. 207)

The following incident perfectly illustrates when and how he began demonstrating “ulul azmi” (resoluteness and determination) from an early age.

One of the earliest and most devoted companions of the Promised Messiah^as, Hazrat Hafiz Syed Mukhtar Ahmad Shah^ra Shahjahanpuri, narrates an incident he personally witnessed:

“It was around April or May of 1893. One day, as I was on my way to the mosque for the Asr prayer, I passed by the shop of Hazrat Syed Ahmad Noor Kabuli^ra. A few steps to the north of the shop, I saw Hazrat Amirul Momineen^ra, who was known at that time as Mian Sahib or Mian Mahmood, playing with a few children.

“As I was observing this, Hazrat Maulana Noor-ud-Deen^ra arrived. Although he generally did not prefer sitting in a squatting position on the ground, he nevertheless sat down near Mian Sahib and encircled him with his arms. Looking at him with great affection, he asked in a loving tone, ‘Mian, are you playing?’

“Mian Sahib looked at Hazrat Maulana Noor-ud-Deen^[ra] with innocent eyes and, in the exact same tone as the question was asked, swiftly replied, ‘When we grow up, we will work too.’

“Upon hearing this response, Hazrat Maulana Noor-ud-Deen^[ra] remarked, ‘That is the same thought your ‘piyo’ has, and it is also the thought of Noor-ud-Deen^[ra]. And Allah knows best.’

“At that time, I did not know the meaning of the word ‘piyo’, so I could not understand with whom Hazrat Maulana Noor-ud-Deen^[ra] was expressing agreement. When he left for the mosque, I asked one of the companions about the meaning of ‘piyo’ and learned that it meant father. However, even after knowing this, I did not fully grasp the significance of Maulana Noor-ud-Deen’s^[ra] remark. It was only later, during his Khilafat, that I truly understood its meaning. All praise belongs to Allah.

“At the time of this incident, Hazrat Amirul Momineen^ra was around four years old or slightly older. Even today, when I recall this event, I am amazed at how, at such a young age, he understood Hazrat Maulana Noor-ud-Deen’s^[ra] question and responded with such a thoughtful, wise, and fitting answer.” (Tarikh-e-Ahmadiyyat, Vol. 4, p. 18)

‘I had found my Creator, my Lord and Master’

Many individuals go through life without ever attaining a true recognition of their Creator. For most, worship remains a customary practice, performed without deep contemplation of God’s existence. However, at the age of 11, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad^ra not only pondered the existence of God but actively sought a personal relationship with Him. He narrates:

“The year 1900 was the time when my attention was drawn to the teachings of Islam. I was then eleven years old. Someone had presented the Promised Messiah^[as] with a robe made of a material like chintz. I had asked the Promised Messiah^[as] for his robe, for no other reason except that I liked its colour and the design of the material. I had taken it but I could hardly wear it because it was cut too long for my size: if I wore it, it trailed on the ground.

“When I finished the eleventh year of my life and the year 1900 of the Christian era had begun, it occurred to me to ask myself why I believed in God, and whether there was any proof of His existence. I remained thinking over the question late into the night; it was getting onto eleven when I decided that God did really exist. For me that moment was a moment of great joy; its unspeakable warmth flooded my being as a child is flooded with joy when he is gathered up into the arms of his mother after a dreadful period when he thought he had lost her.

“I had found my Creator, my Lord and Master. My faith that so far had rested merely on hearsay was now grounded on my own experience. I felt so glad that I could hardly contain myself with joy; I offered a prayer, a supplication, that in future, doubt with regard to His existence may never be permitted to assail my mind. On that memorable day, I was eleven years old […] but today I value that prayer in the same way as I did when I poured out my heart that day in supplication.

“After those waves of emotion had begun to stir my thoughts to which I have just referred, one morning I performed ablutions and wore that robe – not because it was beautiful and I liked it, but because it had belonged to the Promised Messiah^[as]. It was sacred on that account and full of blessings. This was the first realisation on my part of the sacred position of the Messenger of God.

“Having put on that robe I locked myself in my room. I spread a cloth on the floor and stood for the Salat. In the course of that prayer I wept – wept profusely and to my heart’s content – and took a solemn vow that in future I would never miss a single obligatory prayer. When I think of those days, I am amazed to find what an unshakeable power of resolve I possessed at the time. I was only eleven, and there were yet a few years left of my childhood, but I kept that vow and I am keeping it still […].” (Fazl-e-Umar, pp. 36–38)

Where does such love originate? If it is not Allah the Almighty who has planted it in his heart, then who else could have done so? This deep love and devotion to praising God Almighty is evident in the fact that, at just 14 years old, the very first poem he writes is filled with such profound love for Allah that one shudders upon hearing it.

اپنے کرم سے بخش دے میرے خدا مجھے

بیمار عشق ہوں ترا دے تو شفا مجھے

“By Your grace, forgive me, O my Lord; I am love-stricken in Your path – grant me healing.” (Kalam-e-Mahmud, p. 1)

These heartfelt words of Hazrat Musleh-e-Maud^ra at such a tender age, found acceptance at the threshold of Allah the Almighty. At the age of 15 or 16, Hazrat Musleh-e-Maud^ra received his first revelation from Allah the Almighty. In this revelation, Allah stated:

إِنَّ الَّذِينَ اتَّبَعُواكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ

“Surely, those who follow you will remain dominant over those who reject you until the Day of Judgment.”

With regard to this revelation, he states:

“I went and informed the Promised Messiah^as, and he recorded it in his compilation of revelations. […] Initially, I understood this only in relation to Khilafat, but now my mind has shifted to the realisation that this revelation was indicating the position that Allah the Almighty was destined to grant me (i.e. the status of Musleh-e-Maud).” (Tarikh-e- Ahmadiyyat, Vol. 4, p. 55)

A remarkable incident

On 28 April 1905, the Promised Messiah^as received the following revelation:

إني مع الأفواج أتيك بفته

“I will come to your aid suddenly with my hosts.”

A remarkable thing happened that night – just as the Promised Messiah^as received this revelation, Hazrat Musleh-e-Maud^ra was shown in a dream that the Promised Messiah^as had received a revelation with the above-mentioned words. Regarding this significant event, he himself narrates in detail:

“The next morning, Mufti Muhammad Sadiq Sahib^[ra] asked me to note down the fresh revelations received by the Promised Messiah^as, as he had assigned me this duty. My responsibility was to record these revelations and deliver them to Mufti Sahib for publication in the newspaper.

“That day, when the Promised Messiah^as handed over the written revelations, he had, in his haste, forgotten to include this particular revelation:

إني مع الأفواج أتيك بفته

“As I read through the revelations, I felt too shy to mention this omission to the Promised Messiah^as, yet I also could not dismiss what had been shown to me. I hesitated multiple times, approaching his door and then turning back. Finally, mustering courage, I said:

“‘Last night, an angel informed me that you had received the revelation:

إني مع الأفواج أتيك بفته

“But it is not included in the recorded revelations.’

Upon hearing this, the Promised Messiah^as affirmed, ‘Yes, I did receive this revelation, but I forgot to write it down.’ He then opened his notebook and found this revelation already written in it.” (Tarikh-e-Ahmadiyyat, Vol. 4, p. 56)

These incidents from the life of Hazrat Musleh-e-Maud^ra leave no room for doubt in the mind of any fair observer that such outstanding happenings could not have been the work of mere human effort.

Rather, they were the direct result of the pure teachings of the Promised Messiah^as and the divine guidance bestowed upon him by Allah the Almighty. As someone so aptly put it:

“Falsehood is nothing but filth, and its effect should naturally be impurity, not such purity and radiance that has no parallel. Reflect deeply – can the one whose teachings and training produce such noble outcomes be a liar? If he is a liar, then what, indeed, is the sign of a truthful person in this world?” (Review of Religions Urdu, March 1906, pp. 118-19)

Uzbekistan isn’t quite the tourist hotspot – but here’s why every Muslim should visit

Al Hakam Weekly

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10th November 2025

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Uzbekistan isn’t quite the tourist hotspot – but here’s why every Muslim should visit

Samarkand and Bukhara in Uzbekistan were international trade routes and the intersection of the famous Silk Road, where the East would meet the West. Once major hubs of secular learning and Islamic knowledge, these cities hold great significance in Islamic history. Atif Rashid recounts his journey to the country and reflects on the significance of these lands for Muslims in an era of Islamophobia, the decline of Muslim geopolitical power and the renaissance of Islam through the Ahmadiyya Muslim Jamaat.

Atif Rashid, UK

There’s a saying that the world is littered with the ruins of empires that thought they would last forever. Indeed, we’re living in the 21^st Century where the ruins of mighty empires stand before us, replaced by independent nation-states and the lessons of the past.

Few empires were as great as the Islamic Empire in the Middle Ages, spanning almost half a century. In the West, we’re taught about the European Renaissance and the Western world’s contributions to culture, the arts, and sciences, but there’’s little in terms of how the Islamic world revolutionised learning, education, and intellectual pursuits – both in the secular and spiritual spheres. A short visit to Uzbekistan and you’ll rediscover Islam’s lost heritage.

“May we soon come to witness the dawn of a new Islamic golden age of intellectual progress and advancement, led by Ahmadi Muslims across the world,” Hazrat Mirza Masroor Ahmad^aa urged Ahmadi Muslim researchers in 2019. To reignite this new Islamic Golden Age, deriving inspiration from visiting, or at least learning about, Uzbekistan is vital.

Statue of Amir Timur Tashkent — Statue of Amir Timur | Tashkent

The land from which the Promised Messiah’s^as ancestors came, now known as Uzbekistan, gained independence from the Soviet Union after it collapsed in 1991.

In the 19^th Century, it was taken over by the Russian Empire. Before that, it was ruled by the Timurid Empire under Amir Timur (known as Tamerlane in the West) in the 14^th Century. Timur is renowned as one of history’s greatest conquerors and is revered in Uzbekistan. The Promised Messiah^as was a descendant of an uncle of Amir Timur from the Barlas tribe.

Amir Timur family tree — Amir Timur’s family tree

Since its independence, Uzbekistan has strived to gain ascendancy and is making rapid efforts to claim its national heritage and pave its own future.

You can see that with the rapid investment in museums and monuments about Uzbekistan’s Islamic heritage. Whether it’s statues of Amir Timur or the renovations of Medieval mosques and madrassas, the country is reclaiming its Islamic past.

Islamic heritage in Uzbekistan

“Muslims created a society that in the Middle Ages was the scientific centre of the world,” wrote Dennis Overbye in the New York Times in 2001. You can certainly see remnants of this in Uzbekistan.

The cities of Bukhara and Samarkand were the heart of Islamic learning and culture during the Islamic Golden Age, spanning from the 8^th to the 13^th Century and beyond. These lands produced the likes of Imam Bukhari, Ibn Sina, and Al-Khwarizmi, known as the ‘father of algebra’.

The Timurid Sultan Ulugh Beg in the 15th Century was also an astronomer and mathematician, notable for his interest in trigonometry and geometry. “With the Qur’an as a motivating factor, Muslim astronomers were the first to truly develop this science,” writes historian Firas Alkhateeb in ‘Lost Islamic History’. (Lost Islamic History, Firas Alkhateeb, p. 81)

Website Thumbnails Vol 7 18 — Ulughbek observatory

Ulugh Beg founded the Ulugh Beg Observatory and Madrasah in Samarkand, an important centre of astronomical study in Central Asia at the time. The two sites can still be visited today. “The observatory produced unequalled astronomical observations,” notes Stanford University.

Case holding Hazrat Usman Quran — Case holding Hazrat Usman’s Quran

In the capital Tashkent, the very first Quran is said to be preserved at the Hazrati Imam Complex. Recorded by UNESCO, this is said to be one of the six copies that Hazrat Uthman^ra ordered to be formed into a book and standardised for the first time in Islamic history. He reportedly sent 5 of them across the Muslim world and kept this copy. It is said to still have traces of his blood as he was martyred in his home whilst reciting from this very book. If these claims are confirmed, it would perhaps be the greatest proof that the Quran at the time of the Holy Prophet^sa and his Khulafa-e-Rashideen has been preserved to this day as foretold in the Holy Quran itself.

Information about Hazrat Uthman Quran — Information about Hazrat Uthman’s Quran

“Verily, it is We Who have sent down this Exhortation, and most surely We are its Guardian.” (Surah al-Hijr, Ch.15: V.10)

Samarkand is the place where a close companion of the Holy Prophet^sa is buried. Hazrat Qutham ibn Abbas^ra was a cousin of the Prophet^sa and the first Muslim missionary in the territory of modern-day Uzbekistan. His tomb is located inside the Shah-i-Zinda necropolis. Outside his tomb, it is written on a plaque that the Holy Prophet^sa is reported to have said about him: “Qutham ibn Abbas is similar to me in looks and character more than any other person.”

Tomb of Ibn Abbas — Tomb of Hazrat Qutham ibn Abbas^ra

Visiting the graves of the pious and holy people of the past inspires one to follow in their footsteps and continue their legacy of godliness and spirituality.

Shah i Zinda necropolis — Shah-i-Zinda necropolis

Indeed, the Holy Prophet^sa instructed his followers to visit graveyards often, as it reminds one of the Hereafter. The Promised Messiah^as would visit the graves of the pious and saintly people and stated that the soul has a connection to its grave. It is difficult to describe the atmosphere when you enter the room of Hazrat Qutham ibn Abbas’ tomb. Many people climb the many steps to visit it and pray there. One recalls the sacrifices the companions made in the cause of Islam and in the support of the Holy Prophet^sa when Islam was at its most vulnerable state; this kindles the urge to pray for them fervently.

Enduring Islamic inspiration

The Madrassa complex in Registan Square, Samarkand, is a sight to behold. Grand gates with profound Quranic quotes await each visitor.

Beautifully written on top of one of the walls of the Madrassa is the inspiring Quranic verse:

“He grants wisdom to whom He pleases, and whoever is granted wisdom has indeed been granted abundant good” (Surah al-Baqarah, Ch.2: V.270). Needless to say, the education centres of the time were built in such a way as to inspire awe and passion for the pursuit of knowledge and learning.

On top of another small door is written the Hadith: “The scholars of my Ummah are like the Prophets of Bani Israel.”

Website Thumbnails Vol 7 21 — Door to one of the rooms with the Hadith about scholars of my Ummah

The land of Uzbekistan has been home to numerous Islamic scholars, saints, and sages throughout history; the impact of their teachings and examples has endured. The hospitality of the Uzbeki people is second to none. They smile, greet you with assalamu alaikum and ask where you are from. In the hotels, there isn’t just professionalism, there is genuine kindness and eagerness to assist you.

The Hijab is worn by most women, and while Mosques aren’t always quite full, there are always people praying there. The spirit of Islam seems to have been sustained in the country despite centuries of communist rule. Many a time, taxi drivers or waiters in restaurants would be shocked at getting a tip, rather than expecting it like other Muslim countries I have visited. They would return extra money even though they could have easily pocketed it without me knowing. Of course, tourist traps exist everywhere, but this was my overall impression.

Hazrat Imam Bukhari^rh

Bukhara is the birthplace of Hazrat Imam Bukhari^rh, author of the most authentic and authoritative book after the Holy Quran, known as Sahih al-Bukhari. This book of Hadith, or narrations of the Holy Prophet^sa, holds about 4,000 Hadith, more than 7,000 if you include repetitions from different sources. At the age of 16, he travelled to Mecca for Hajj with his mother and stayed behind to seek knowledge. He narrowed down 600,000 narrations, which he collected and memorised over the course of 16 years of meticulous research and investigation.

Imam Bukhari Mosque Samarkand — Imam Bukhari Mosque | Samarkand

Before writing down any Hadith, he would offer two rakat of nafl prayer and do istikhara. Only then would he record it in his final compilation. He travelled the length and breadth of the Islamic world, including present-day Syria, Iraq, Iran, Yemen and Egypt, to not just collect each narration, but to meticulously verify them through a chain of trustworthy narrators. His principle was that to avoid misinterpretations of Hadith, he would include a relevant Quranic verse at the head of the chapter. (Sahih al-Bukhari, Vol. 1, Islam International Publications, 2025) This is the approach which the Promised Messiah^as has also taught – that the ahadith are subservient to the Holy Quran and not the other way around, as some Muslims believe. He spent his last 24 years teaching the ahadith he had collected.

When he returned to Bukhara after his travels, the governor demanded that he only teach his children the Ahadith. However, Imam Bukhari replied that such knowledge should be public, and he could not restrict his teaching to the ruler’s family. Due to this and other factors, Imam Bukhari left his hometown and settled in Samarkand in exile, where he is buried today.

Website Thumbnails Vol 7 20 — Imam Bukhari’s Tomb | Samarkand

His tomb lies in the Imam Bukhari Mausoleum to the north of Samarkand. In 1998, it was restored after centuries of neglect and disrepair. The complex now consists of his tomb, a beautiful mosque, and a library. It is undergoing intense renovation works and, as of November 2025, remains closed to the public, but one can view it and pray from afar. Again, visiting the tomb of such a great figure of Islamic history generates love for them and the Holy Prophet Muhammad^sa and instils a sense of honour and pride for Islam. In a time when many Muslims themselves look to Islam with disdain and reject its teachings, visiting such sites is necessary to learn one’s history and reclaim one’s heritage.

Lessons from the ruins of empires

Walking in the Old City of Bukhara feels as though you have stepped into the past. The hustle and bustle of markets, the debates and discussions at renowned Madrassas and the call to prayer at the beautified mosques. All that remains today, though, is mere walls and relics.

Seeing the ruins of once great empires puts everything into perspective. You remember your own mortality. You’re immediately humbled, and while there is sadness that once-great empires, centres of learning, and international trade routes are now relics of the past and only ruins, they hold out vital lessons for us as we work to rebuild a world fractured by division, greed, and inequality.

This is why the Holy Quran tells us to “travel in the earth” so that we may gain perspective and witness that all mighty empires that thought they were the heart of civilisation and greatness, had their downfalls when they committed inequities and rejected the Messengers of God.

The Holy Quran states: “Have they not travelled in the earth that they could see what was the end of those before them? They were mightier than these in the power that they wielded and more skilled as witnessed by the remains that they have left in the earth; but Allah seized them with ruin because of their sins, and there was none who could shield them against Allah’s wrath.” (Surah al-Mu‘min, Ch.40: V.22)

Whether it was the Byzantine Empire, the Roman Empire, the British Empire, the Soviet Union, or indeed the Islamic Empire, little remains except ruins and relics in museums. When inequities dominated the affairs of such nations and they became unjust, their downfall soon followed.

It’s almost as if Allah was speaking to the nations of today, reminding them that you may think you are the most powerful and advanced civilisation in history, yet many empires before you were more powerful, wealthier, vast and advanced than you. However, all had their downfall and became tales of the past, serving as lessons from which to derive.

The Quran states: “Do you build monuments on every high place seeking vain glory?” (Surah ash-Shu‘ara, Ch.26: V.129)

The Burj Khalifa in Dubai is the tallest freestanding tower ever built. There is a race to construct the tallest building in the world, with the current one standing at 828 metres. In response, Saudi Arabia is rushing to build the “Jeddah Tower” at a height of 1km by 2028.

It is a word-by-word fulfilment of the Hadith that one of the signs of the hour of the final days would be, “When you see the barefoot, naked, destitute shepherds competing in constructing tall buildings.” (Sunan Ibn Majah, Kitab al-Muqaddimah, Hadith 63). At the time of this Hadith, people of these nations were indeed simple shepherds; now they compete in building the tallest towers in the world.

Rather than competing in intellectual pursuits, scientific advancements, and theological discussions and following the paths of their forefathers, they are content with building lavish mosques and tall skyscrapers.

The Holy Prophet^sa foretold of this: “There will come a time upon the people when nothing will remain of Islam except its name only and nothing will remain of the Quran except its inscription. Their mosques will be splendidly furnished but destitute of guidance. Their divines will be the worst people under the heaven and strife will issue from and avert to them.” (Mishkatul Masabih, Hadith 276)

At that time, as the Hadith literature and Quranic verses foretell, Allah would raise the Messiah and his Jamaat in the Latter Days, who would walk alongside the companions of the Holy Prophet^sa, revive the spirit of love and sacrifice and restore Islam’s honour. When you visit these sites in Uzbekistan, you realise the prominence the earlier Muslims reached and the heights expected of those who have come after them.

To see those who attribute themselves to the Holy Prophet^sa regress should pain every Muslim. The Promised Messiah^as had such pain that Allah revealed the following prayer to him: “Lord, reform the people of Muhammad^sa.” (Tadhkirah [English], 2009, UK, Revelation of 1882)

At a time when Islamic political power is at its lowest point in history, when Islamophobia is soaring and ignorance about Islam is widespread, seeing the historical centres of Bukhara and Samarkand puts the work of restoring Islam’s lost heritage into perspective.

Whilst the Islamic Golden Age has ended and nothing remains but the memories and ruins of those great scholars and centres of learning, now is a time for a new Golden Era of Islam.

Don’t sleep on obedience: The difference between questioning and asking questions

Health

Al Hakam Weekly

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10th November 2025

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Don’t sleep on obedience: The difference between questioning and asking questions

Sohaib Awan, USA

Around 3,700 infants pass away unexpectedly in their sleep each year in the US alone.¹ These babies are gently tucked in by loving parents and kissed goodnight – never to wake up again. Each of these tragedies is uniquely heart-wrenching for parents and loved ones alike.

In response, hospitals emphasise a simple but powerful safety guideline called the ABCs of safe sleep: “Alone, on their Back, in a Crib.” This mnemonic is a part of a campaign to combat what is known as Sudden Unexpected Infant Death Syndrome (SUIDS).

In 1994, a concerted “Back to Sleep” public health campaign in the US waged a war against infants sleeping in the prone position (on their stomachs) – the greatest risk factor identified for SUIDS.²The campaign’s immediate impact reduced SUIDS cases by over 53%.³

Remarkably, this modern health campaign is unwittingly the latest iteration of 1,400-year-old, divine guidance. Centuries ago, the Holy Prophet^sa had already forbidden sleeping in the prone position. Ya’ish bin Tikhfah^ra reports:

“My father said: ‘While I was lying on my stomach because of pain in the lung, a man began to shake me with his foot and then said: This is a method of lying which Allah hates. I looked and saw that he was the Messenger^sa of Allah.” (Sunan Abi Dawud, Kitab al-Adab, Hadith 5040)

Even beyond infancy, the dangers of prone sleeping persist. Sleep research reveals that prone sleeping flattens the lower spine’s natural curve and strains the upper back and neck These findings led orthopedic experts at the Keck Medicine University of Southern California to conclude:

“Sleeping on your stomach is the worst position for your spine.”⁴

The fact that the Holy Prophet^sa would single out the very sleep position now condemned by modern science is nothing short of compelling evidence of divine inspiration.

‘From the first drop’

Such alignment between Islam and modern science is not isolated. There are many commandments whose wisdom only became clear with modern discovery. Another equally compelling example is that of the prohibition of alcohol.

The scientific community has long grappled with the question of safe levels of consumption. In the 1990s, moderate consumption was in fact recommended for heart health.⁵

Then, through the early 2000s, public health officials promoted “drink responsibly” messaging as data mounted against them. Only in 2023 did the World Health Organisation (WHO) release the following statement:

“No level of alcohol consumption is safe for our health” and it “doesn’t matter how much you drink – the risk to the drinker’s health starts from the first drop of any alcoholic beverage.”⁶

Despite this long overdue position, incalculable harm continues on unabated as a direct result of alcohol in the form of addiction, violence, drunk driving, date rape, suicide, multiple forms of cancer (as a designated level one carcinogen) – and the list goes on and on. Or, as the Hazrat Uthman^ra bin ‘Affan succinctly stated:

“Stay away from wine, for it is the mother of wickedness.”(Sunan an‑Nasa’i, Kitab al‑Ashriba, Hadith 5666)

Here again, an Islamic instruction preceded scientific discovery by over a millennium. Islam, too, could have appeased the masses and promoted moderation, but the fact that it went against the tide and forbade alcohol altogether is striking and perfectly aligned with the eventual conclusion of modern science.

We understand and we obey?

These examples are awe-inspiring in their own right, but they do more than simply validate our faith from secular discovery.

It is easy to follow the injunction prohibiting prone sleep now that the wisdom behind it has been uncovered, but imagine how arbitrary this injunction must have seemed prior to these discoveries.

It is easy to condemn alcohol consumption entirely now that the World Health Organization has condemned it, but imagine how monumental of a task rooting out alcohol from 7th century Arabia must have been. One doesn’t need to look far, just think what it would take to put an end to alcohol consumption today despite categorical evidence against it.

Many Quranic injunctions and aspects of the sunnah can appear arbitrary, inconsequential, or even counterintuitive, and we fail to discern any wisdom behind them. For example, why did the Holy Prophet^sa instruct us to sit when drinking water or prohibit blowing on food?

To a disbeliever, all these acts seem like personal quirks or superstitious rituals. Even allegations of – God forbid, obsessive-compulsive disorder have been entertained – a modern twist to the age-old accusation of being “a madman” (Surah al-Hijr, Ch.15: V.7).

Among other examples, the structured method of performing ablution is often cited in which believers are instructed to wash each limb in a precise sequence and frequency. What is the wisdom behind these detailed injunctions? We may or may not know. Yet, obedience is required. In fact, the Promised Messiah^as emphatically proclaimed:

“I tell you truly that anyone who disregards even a small injunction of the seven hundred commandments of the Quran shuts upon himself the door of salvation.”(Our Teaching, 2018, p. 20)

Furthermore, every injunction of the Holy Prophet^sa is also obligatory and a prerequisite for attaining Allah’s pleasure. The Holy Prophet^sa is commanded in the Holy Quran to proclaim:

“Say, ‘If you love Allah, follow me; [then] will Allah love you and forgive you your faults.” (Surah Aal-e-Imran Ch.3: V.32)

But in truth, even these seemingly arbitrary details of Islam are deeply intentional and full of profound wisdom.

While seeking out their explanations is a noble pursuit that uncovers hidden pearls of wisdom, it can never be a prerequisite to our obedience.

We obey the commandments of Allah the Almighty and the Holy Prophet^sa, first and foremost, because they are their commandments. Alluding to this, the Quran quotes the believers as those who proclaim:

“We hear and we obey.”(Surah al-Baqarah Ch.2: V.286)

Distinctly not, “We hear, we question, we seek to understand, and then do we obey.”

This often draws criticism from modern “question everything” intellectuals who, God forbid, assert that Islam demands blind obedience. However, Islam asks for a trusted obedience instead. And this is a distinction every rational mind accepts in practice.

For example, if we require surgery, we choose a reputable institution, an experienced surgeon, and we may even ask a few questions for peace of mind. And then we are willing to put our lives into their trusted hands. We do not, however, “question everything.”

Why, then, would we adopt a more distrusting approach when it comes to the prescriptions of the Quran and the Prophet^sa for our spiritual ailments?

Of course, this level of trust presupposes that we have already verified and accepted their truthfulness. Once this is established, it follows that human understanding cannot be the standard by which absolute truth is measured.

Why should we be so arrogant as to believe that we must personally – or even collectively – have the capacity to understand the wisdom behind every commandment anyway? After all, divine guidance should assuredly be far superior to our limited individual and collective human comprehension:

“And they encompass nothing of His knowledge except what He pleases.”(Surah al-Baqarah Ch.2: V.256)

Furthermore, man’s understanding is constantly evolving. Once, man held the Earth to be flat, then “proved” it to be spherical, and now purports that it was in fact ellipsoid after all. Who knows how many further iterations our collective understanding might undergo?

Yet, true and certain knowledge will always be with Allah who is Al-Haqq – the Lord of absolute truth.

Thus, when we come across commandments from the Quran, the sunnah, the Promised Messiah^as, or Khalifatul Masih^aa, we must reflect on our truly insignificant state. We are less than a speck in the vast cosmos, whereas these commandments come from the Creator of the Heavens and the Earth. Their grandeur, and our insignificance, dictate that we hear and immediately obey. There is room for questions and clarifications, but for believers, that comes only after willing submission – not before.

Questioning vs asking questions

This humility was what the Children of Israel lacked, as they arrogantly questioned rather than humbly ask questions. The Quran recounts:

“And [remember] when Moses said to his people, ‘O my people, why do you vex and slander me and you know that I am Allah’s Messenger unto you?’”(Surah as-Saff Ch.61: V.6)

As if to say that now that you have already recognised that I am commissioned by Allah, what room do you have left to question my authority or disobey me? In stark contrast, we find Abraham^as, the “paragon of virtue and obedience”(Surah an-Nahl Ch.16: V.121). He asks:

“‘My Lord, show me how Thou givest life to the dead.’ He said, ‘Hast thou not believed?’ He said, ‘Yes, but [I ask this so] that my heart may be at rest.’”(Surah al-Baqarah Ch.2: V.261)

Here, we see the difference between questioning divine authority and asking questions to quench our thirst for understanding. The key difference being the rebellion that is implicit in the former and the obedience that is part and parcel of the latter.

The power of obedience

Returning to the prohibition of alcohol, how was it that Islam was able to root it out so completely that even now, centuries later, majority Muslim countries continue to have the least alcohol consumption per capita in the world.⁷

How was this remarkable feat achieved in a society deeply entrenched in alcohol and liquor? It was due to perhaps the most extraordinary display of collective obedience in the history of mankind. Anas bin Malik^ra relates:

“I was the servant of the people in the house of Abu Talha, and in those days drinks were prepared from dates. Allah’s Messenger^sa ordered somebody to announce that alcoholic drinks had been prohibited. Abu Talha ordered me to go out and spill the wine. I went out and spilled it, and it flowed in the streets of Medina.”(Sahih al-Bukhari, Kitab al‑Mazalim, Hadith 2464)

Immediately upon hearing the prohibition – without seeking confirmation, without asking questions, and without hesitation – the companions poured out their half-empty glasses of wine and broke their wine cellars.

It was their spirit of obedience that achieved what no other institution can even dream of achieving. They required neither reason nor explanation – only the command.

Similarly, the believers who followed the injunction against prone sleeping for centuries without explanation – purely out of love and obedience to the Holy Prophet^sa – protected themselves and their children from its harmful effects. Perhaps they were labeled “blind” in their obedience, but modern science vindicates them today.

Those who preferred their own intellect and dismissed the injunction as inconsequential, or who demanded an explanation went on suffering from its ill effects. And those who never took the time to study the sunnah of the Holy Prophet^sa and were unaware of this guidance, fared no better – unwittingly confirming the truth of the proverb:

“The man who does not read has no advantage over the man who cannot read.”

Let us, by Allah’s grace, be those believers who seek out divine guidance and explore its wisdom – but never make understanding a condition for obedience. Rather, may we humbly submit our limited intellect before the All-Knowing and commit to unwavering obedience – even in sleep.

References:

“Data and Statistics for SUID and SIDS”, cdc.gov, 17 September 2024
“Sudden Infant Death Syndrome”, ncbi.nlm.nih.gov, 24 July 2023
“Trends in SUID Rates by Cause of Death, 1990—2022”, cdc.gov, 17 September 2024
“The Best – and Worst – Sleep Positions for Back Pain”, keckmedicine.org, 3 January 2019
“Wine, alcohol, platelets, and the French paradox for coronary heart disease”, pubmed.ncbi.nlm.nih.gov, 20 June 1992
“No level of alcohol consumption is safe for our health”, who.int, 4 January 2023
“Global‑Relocate ranking: Alcohol consumption per capita”, global-relocate.com, accessed on 10 November 2025

Moral and spiritual perfection despite human flaws

Islam

Al Hakam Weekly

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9th November 2025

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Moral and spiritual perfection despite human flaws

Zafir Ahmad, Ahmadiyya Archive & Research Centre

The question of how a person can attain moral and spiritual perfection despite their inherent flaws is a preoccupation for many. In a world where no one is faultless, the concept of perfection may seem unattainable at first glance. However, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad^ra, Khalifatul Masih II, offers a profound perspective on this subject that is both inspiring and practical. His teachings demonstrate that human weaknesses and mistakes do not necessarily hinder the pursuit of perfection, provided certain conditions are met.

Before I come to the subject, I would like to briefly explain what is meant by “perfection.” The Promised Messiah^as detailed the stages of perfection in his work, Aina-e-Kamalat-e-Islam. When the word kamal (perfection) is mentioned, it refers to kamalat-e-insaniya (human perfection).

There are three types of human perfection within the spiritual framework. However, only the first stage of this fulfilment – the relationship between a person and Allah – is within a person’s power to attain. A person cannot achieve the further forms of perfection through their own efforts; rather, Allah Himself chooses those to whom He grants these further stages. The first stage of perfection is also referred to as fana. The Promised Messiah^as said:

“[…] when a person […] submits the whole of his being and his faculties to God Almighty and dedicates himself to His cause, and completely abandons his carnal drives and desires, then, undoubtedly, a kind of death overtakes him, and this is the very ‘death’ that the Sufis designate as fana.” (The Mirror of the Excellences of Islam [Aina-e-Kamalat-e-Islam], 2025, p. 82)

This is the definition of kamalat-e-insaniya (human perfection). For this is the stage that a person can attain through their own striving. Regarding this, the Promised Messiah^as said as follows:

“Effort and struggle terminates at the stage of fana [self-annihilation], and the journey of all righteous seekers ends at that stage, and the circle of human excellences arrives at its full completion.” (The Mirror of the Excellences of Islam [Aina-e-Kamalat-e-Islam], 2025, p. 82)

Flaws and perfection: No contradiction

A central argument in the statements of Hazrat Khalifatul Masih II^ra is that not every flaw undermines a person’s moral or spiritual perfection. He explains:

“Some flaws do not oppose the pursuit of perfection. This is the essence of:

يُكَفِّرُ عَنْكُمْ سَيِّاتِكُمْ

“[‘He will remove your evils from you.’ (Surah al-Anfal, Ch.8: V.30)]

“Thus, the coexistence of evil alongside good does not inherently corrupt a person, just as the presence of illness alongside health does not inherently make one ill. It is only when illness becomes predominant that a person falls sick. Similarly, it is the predominance of evil that corrupts a person.” (Friday Sermon 8 February 1935, Khutbat-e-Mahmud, Vol. 16, p. 103)

We often encounter individuals who are exemplary in many respects – whether through their generosity, wisdom, or dedication to the common good – yet we learn they have made mistakes in certain situations. Huzoor^ra explains that such flaws do not negate the totality of their virtues. It is the predominance of good within their character that defines their perfection.

Which flaws do not impair perfection?

Hazrat Khalifatul Masih II^ra delves deeper, describing the types of flaws that do not undermine a person’s perfection. He states:

“Every weakness does not make a person bad. Those weaknesses over which a person gains control, or those that occur under temporary emotional impulse, or those that happen due to an error in judgment – if the person, overall, remains obedient to religious commandments, strives to overcome his mistakes, is neither unjust nor malicious, and is not a traitor to the Muslim community – then such weaknesses neither make him blameworthy nor prove him to be corrupt.” (Ibid.)

According to this, there are three main categories of such flaws:

1. Flaws that can be overcome: Certain weaknesses are temporary in nature, and a person who successfully addresses them retains their moral integrity. These flaws are not permanent stains, but rather challenges that can be overcome through effort and self-reflection.

2. Flaws arising from temporary passion or motivation: There are moments when a person acts under the influence of strong emotions, leading to mistakes. Such actions, stemming from what Huzoor^ra terms a “temporary yoke”, are not fundamental weaknesses of character but situational missteps.

3. Flaws due to logical or “ijtihadi” errors: At times, a person acts in good faith and conscience, only to later realise their judgment was incorrect. These mistakes, arising from honest but flawed reasoning, do not diminish moral perfection, as they are not born of ill intent or negligence.

These categories illustrate that not every flaw holds equal significance. It is not the flaws themselves but their nature and the context in which they arise that determine their moral impact.

Prerequisites for preserving perfection

Huzoor^ra clarifies, however, that the flaws mentioned above do not impair a person’s perfection only if specific prerequisites are fulfilled. These prerequisites are of critical importance:

1. Adherence to religious injunctions: A person must overall follow the tenets of their faith. This means their life is defined by a pursuit of virtue and obedience to divine principles.

2. Commitment to self-improvement: Even when flaws arise, the individual must actively work to better themselves. This commitment to self-correction demonstrates that their intentions are sincere and they do not remain complacent in their flaws.

3. Absence of injustice and malicious intent: The individual must not act as an oppressor, engage in unjust behaviour, or harbour ill will. Their mistakes must not stem from a conscious choice to harm others.

4. Loyalty to the community: The person must not be an enemy of the Islamic community. Their actions should not seek to undermine the unity or welfare of the community.

When these conditions are fulfilled, the weaknesses and flaws of a person “neither make him blameworthy nor prove him to be corrupt”, as explained by Huzoor^ra. These prerequisites establish a framework in which flaws are accepted as an inherent part of human existence, without undermining a person’s spiritual or moral integrity.

Who is authorised to address flaws?

Another crucial aspect concerns the question of who is even qualified to address the flaws of others. Hazrat Khalifatul Masih II^ra clarifies that this duty does not fall to every individual. Rather, it is primarily the responsibility of the Khalifa himself, as the spiritual leader of the Jamaat, to highlight errors and offer guidance. This is because the Khalifa possesses a divinely appointed authority, equipping him to act with wisdom and justice. His role is to guide the Jamaat and ensure corrections align with divine principles.

Within the Jamaat’s structure, there are also specific individuals or institutions authorised under the Khalifa’s leadership to address communal shortcomings. However, this occurs within a regulated framework to prevent misuse or unjust criticism. Huzoor^ra stresses that it is not the duty of every person to critique others’ flaws indiscriminately, as this could lead to chaos and misunderstandings.

Huzoor^ra states, “The responsibility of addressing these flaws lies with the Khalifa or the judges, muftis and theologians appointed by them, so that the people may be guided through counsel.” (Friday Sermon 8 February 1935, Khutbat-e-Mahmud, Vol. 16, p. 102)

In personal relationships, such as between a father and his son, the matter is different. Here, it is not only permissible but mandated for a father to address his son’s flaws to educate and nurture him. Similarly, a son may respectfully offer advice to his father if it is intended for improvement. Such familial bonds are defined by mutual care and responsibility, which is why addressing flaws within this context becomes a natural duty.

The guidance of Hazrat Khalifatul Masih II^ra provides a clear and compassionate answer to the question of how a person can attain moral and spiritual perfection despite their flaws. By distinguishing between different types of errors and emphasising the importance of intent, effort, and context, he outlines a path that is both realistic and encouraging. Perfection does not lie in being faultless, but in allowing good to triumph over evil, and in living a life defined by faith, justice, and the relentless pursuit of self-betterment.

‘Until a camel passes through the eye of a needle’: The Promised Messiah’s commentary on taming the soul

Islam

Al Hakam Weekly

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9th November 2025

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‘Until a camel passes through the eye of a needle’: The Promised Messiah’s commentary on taming the soul

Musleh Mahmood, Student, Jamia Ahmadiyya UK

In the Holy Quran, Allah the Almighty declares:

إِنَّ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا وَٱسْتَكْبَرُوا۟ عَنْهَا لَا تُفَتَّحُ لَهُمْ أَبْوَٰبُ ٱلسَّمَآءِ وَلَا يَدْخُلُونَ ٱلْجَنَّةَ حَتَّىٰ يَلِجَ ٱلْجَمَلُ فِى سَمِّ ٱلْخِيَاطِ ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُجْرِمِينَ

“Those who reject Our Signs and turn away from them with disdain, the gates of the [spiritual] firmament will not be opened for them, nor will they enter Heaven until a camel goes through the eye of a needle. And thus do We requite the offenders.” (Surah al-A‘raf, Ch.7: V.41)

This verse speaks of the devastating fate of those who deny truth and live arrogantly. Allah speaks of a parable in this verse too – that the disbelievers will not enter heaven “until a camel goes through the eye of a needle”.

Interestingly, this vivid imagery – of a camel passing through the eye of a needle – also appears in the Bible. In the Gospel of Matthew (19:24), Jesus^as is recorded to have said, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”

So what does this phrase actually mean?

How classical commentators understood it

Most classical commentators of the Quran have explained this verse literally – that entry into Paradise for disbelievers is as impossible as a camel squeezing through a needle’s eye.

In Ma‘arif-ul-Quran, an Urdu commentary by a famous Jurist and Mufti of the Deoband, Maulana Muhammad Shafi, we find:

“[…] The meaning, therefore, is that these people will not enter Paradise until a large animal like a camel can go through the hole of a needle. In other words, just as it is impossible for such a large creature to pass through the eye of a needle, in the same way their entering Paradise is also impossible.” (Ma‘arif-ul-Quran, 2008, Vol. 3, p. 560)

Similarly, the famous commentary, Tafsir al-Jalalayn says:

“Those who deny Our signs and scorn them not believing in them indeed the gates of heaven shall not be opened for them […] nor shall they enter Paradise until the camel passes through the eye of the needle which is impossible and so is their entry into Paradise.” (Surah al-A‘raf, Ch.7: V.40, Tafsir al-Jalalayn, altafsir.com)

Losing extra weight on the soul: The Promised Messiah’s insightful explanation

While traditional scholars viewed the verse as an absolute statement about the impossibility of a disbeliever to leave hell, the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmad^as explained this verse to be a profound spiritual insight.

Under the commentary of this verse, the Promised Messiah^as stated:
“‘And they shall not enter Paradise until a camel passes through the eye of a needle.’

“The commentators have generally taken this verse in its literal sense, but I say that whoever seeks salvation upon the path of God must subdue the unrestrained camel of the self through [spiritual] effort and discipline, until it [the soul] becomes so refined and lean that it can indeed pass through the eye of a needle.

“So long as the soul remains bloated with worldly pleasures and sensual desires, it cannot traverse the pure and narrow path of the sharia, nor can it enter the Garden of bliss.

“Bring death upon your worldly indulgences and let your being grow lean through the fear and awe of God – only then will you be able to pass through. And this very passing through shall lead you into Paradise and become the means of your eternal salvation.” (Tafsir Hazrat Masih-e-Maud, Online Edition, Vol. 4, p. 206)

In his profound wisdom, the Promised Messiah^as explains that the “camel of the self” must be tamed and purified until it becomes fit to walk the narrow path that Allah has set for His true servants. Only by casting off the extra weight of worldly desire does the soul grow light enough to pass through the way that leads to Allah.

The living archive: How the Arab gift of memorisation preserved Islam

Islam

Al Hakam Weekly

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8th November 2025

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The living archive: How the Arab gift of memorisation preserved Islam

Yusuf Tahir Abubakar, Student, Jamia Ahmadiyya International Ghana

Long before ink and paper dominated human civilisation, the Arabs of pre-Islamic times possessed a remarkable gift – a memory so sharp that it became the lifeblood of their culture. In an era when writing was limited and literacy rare, Arabs relied on oral tradition to preserve their history, poetry and laws. Tribal genealogies were memorised with painstaking care, and even the longest poetic odes could be recalled and recited flawlessly. This culture of memory was not a mere coincidence – it seems divinely suited for what was to come.

Their powerful gift of memorisation was linked to the richness of their language. Arabic contains extraordinary lexical diversity. For example, there are over a thousand words for “camel,” more than ninety for “fox,” and over eighty for “honey.” (The Noble Life of the Prophet, Ali Muhammad As-Sallaabee, p. 57)

The ability to recall such a variety of words reflected the strength of their memories. Hazrat Mirza Bashir Ahmad^ra similarly noted that pre-Islamic Arabs had little habit of writing; instead, words were passed down through generations orally. This reliance on narration cultivated an exceptional power of memory rarely found in other nations. (The Life and Character of the Seal of Prophets, Vol. 1, p. 4)

Modern scholars confirm this cultural strength, recognising that pre-Islamic Arabs developed extraordinary oral retention through storytelling, poetry competitions and recitations of tribal histories.

The oral culture of pre-Islamic Arabia

Before the advent of Islam, Arabia was a land of deserts, oases and nomadic tribes. In this environment, survival depended on both physical ability and social cohesion. Oral tradition became the glue that held society together. Poetry, in particular, was highly valued. A poet could elevate the prestige of a tribe or immortalise a leader’s deeds. Families and tribes memorised genealogies and histories of their forebears, reciting them at gatherings or during disputes.

With literacy scarce, memorisation was essential for transmitting knowledge across generations. It also cultivated remarkable cognitive ability: Arabs could recall hundreds of verses, names and sequences with precision. Though generally illiterate, their love for poetry was deeper than that of many literate people. This extraordinary skill became the perfect foundation for the revelations of Islam.

Revelation and the Quran

When the Quran was revealed to Prophet Muhammad^sa, it was not given as a single text but in parts over 23 years. Each revelation was recited aloud, often in gatherings of companions, who immediately committed it to memory. The Quran itself declares:

إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ

“Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian.” (Surah al-Hijr, Ch.15: V:10)

Hazrat Mirza Bashir-ud-Din Mahmud Ahmad^ra, commenting on this verse, writes that it is a powerful proof of the Quran’s Divine origin. The promise of preservation has been fulfilled so remarkably that, even if no other proof existed, this alone would suffice to establish its truth.

Despite Muslims facing extreme persecution in Mecca, when their lives were in danger, disbelievers were openly challenged to destroy the Quran, yet it remained safe and spread widely. This, he notes, is a miracle unparalleled by any other scripture. (Tafsir-e-Kabir, Vol. 2, p. 1573)

This Divine protection worked in harmony with human effort. The Arabs’ training in memorisation enabled them to retain the Quran with extraordinary accuracy. Companions such as Hazrat Abdullah ibn Mas’ud^ra, Hazrat Ubayy ibn Ka’b^ra and Hazrat Ali^ra memorised it completely, transmitting it to later generations. During the caliphate of Hazrat Umar^ra, it is recorded that over 300 companions had memorised the Quran in full. (Life and Character of the Seal of Prophets, Vol. 1, p. 9)

As Hazrat Khalifatul Masih II^ra further explained, Allah employed two simultaneous means of preservation: each verse was written down immediately upon revelation, and at the same time, it was committed to memory by many Muslims. This dual safeguarding ensured that neither time nor opposition could corrupt the text. (Tafsir-e-Kabir, Vol. 2, p. 1574)

The preservation of ahadith

The Arabs’ memory was equally vital in safeguarding the sayings and actions of the Holy Prophet^sa – the ahadith. Hazrat Abu Hurairah^ra, one of the most prolific narrators, stated:

“I have memorised two kinds of knowledge from Allah’s Messenger^sa. I have propagated one of them to you, and if I propagated the second, then my throat would be cut.” (Sahih al-Bukhari, Hadith 3462)

Hadith preservation relied on the isnad system – rigorous chains of narrators who recalled exactly who said what, when and where. Strong memory was a key requirement for reliability. Without the Arabs’ natural skills, this intricate system could not have functioned.

Later scholars, such as Imam Bukhari and Imam Muslim, meticulously collected and verified the ahadith. Their monumental work was only possible because of the living memory of early Muslims. Thus, Arab memory was not merely cultural; it played a crucial role in preserving Islam’s two primary sources, the Quran and the Hadith.

Why Arabia?

One might ask: why was Arabia chosen as the cradle of Islam when other civilisations, such as Greece, Persia and India, had rich written traditions? The answer lies partly in the Arabs’ oral culture, honed over generations, which made them uniquely suited to receive and preserve a revelation transmitted primarily through speech.

Unlike Arabia, civilisations such as Greece, Persia and India prided themselves on written records and libraries. Yet, despite their literacy, their scriptures and historical texts suffered alteration or loss. The Torah and Gospel, for instance, were revealed among literate peoples, yet they could not escape distortion. By contrast, the Arabs, though largely illiterate , preserved both the words and actions of the Holy Prophet^sawith unmatched accuracy.

What appeared to be a cultural weakness was, in reality, a Divine preparation. The Arabs’ dependence on memory refined through poetry, genealogy, and oral narration made them the perfect vessels for safeguarding revelation. God ensured that His final message would live not only on parchment but also in the hearts of countless believers.

Hazrat Khalifatul Masih II^ra observed that God instilled in Muslims an extraordinary love for the Quran, so much so that even those unable to grasp its meaning devoted themselves to memorising it. This natural disposition made the Arabs ideal custodians of a revelation promised Divine protection. (Tafsir-e-Kabir, Vol. 2, p. 1574)

Contemporary significance

Today, millions of Muslims around the world memorise the Quran, continuing the tradition that began more than 1,400 years ago. This ongoing practice testifies to both Divine guidance and human dedication. Memorisation fosters spiritual connection while sharpening cognitive discipline, echoing the historical advantage that enabled early Arabs to faithfully safeguard Islam’s teachings.

Tafsir-e-Kabir further highlights that this miraculous preservation is no accident but the direct fulfilment of God’s promise. Unlike previous scriptures, which were corrupted despite being revealed among literate peoples, the Quran remains intact, both in text and spirit. Its protection continues through the institution of huffaz (memorisers), the beauty of its rhythm and the global spread of Arabic as a living language. (Tafsir-e-Kabir, Vol. 2, p. 1574)

Reflection

The story of the Arab memory teaches us that Divine wisdom often works through natural human gifts. The Arabs’ oral prowess was a cultural strength, but it became the vehicle for preserving the Quran and Hadith guidance meant for all humanity. It demonstrates that Allah prepares nations with the very qualities needed for His divine mission. The Arab gift of memory was not only a cultural phenomenon but a divine preparation, ensuring Islam’s message would remain safeguarded for all time.

Emergence of Generative AI: A fulfillment of the prophecy of the Latter Days

Science & Technology

Al Hakam Weekly

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8th November 2025

0

Emergence of Generative AI: A fulfillment of the prophecy of the Latter Days

Lawal Ibraheem Olaniyi, Mechanical Engineer, Nigeria

“Attention is all you need!” These were the words that revolutionised the modern AI era, ushering in a new chapter in technological innovation. In recent years, we have witnessed some of the most mind-boggling inventions of the 21^st century. Every day, new scientific papers are published that continuously push the boundaries of what we know about technology.

One such revolutionary contribution was a 2017 paper authored by Google scientists, which introduced the world to a groundbreaking concept in Generative AI – the “Transformer Architecture.” The paper, “Attention Is All You Need,” unveiled a new deep learning architecture that became the foundation for modern Generative AI.

This architecture, known as the Transformer, was the “secret sauce” behind those incredible innovations like ChatGPT, one of the many large language models that have since reshaped how we interact with technology.

For many, the capabilities of Generative AI seemed almost supernatural. How could a computer generate thousands of lines of code, solve complex problems, or even create high-quality quality realistic videos?

These were the questions that baffled the average person when ChatGPT was first released.

Interestingly, the Holy Quran, through its verses, has prophesied humanity’s progress, the mysteries of creation, and even the evolution of future technologies, and when studied from a certain perspective potentially even the emergence of Generative AI!

This article aims to unravel the concept of Generative AI, explore its history, and shed light on a profound Quranic prophecy that speaks volumes about this extraordinary invention.

What is Generative AI?

Before stepping into its history, it is important that we first define in simple terms what Generative AI is.

According to the dictionary, Generative Artificial Intelligence (AI) refers to the subset of AI that uses machine learning models to create new and original content. This content can include text, images, audio, videos, or other types of data.

These models learn the patterns and structures of their training data and use them to generate entirely new outputs that almost match human creativity.

Unlike traditional AI, which analyses data and makes predictions based on what it learns from training data (like a popcorn machine that takes raw corn and produces popcorn), Generative AI goes further. It processes inputs and creates new, original outputs that resemble human creativity.

At the core of Generative AI is the transformer architecture, a deep learning framework that processes and understands data structures and patterns. By employing “attention mechanisms,” transformers can choose to focus on the most relevant parts of the input data, enabling the AI to generate contextually relevant and coherent responses. You can picture the operation of the attention mechanism as a person trying to pay attention to a particular paragraph in a book to grasp its context.

Generative AI has transformed both academia and industries alike, from assisting in creative writing and automating coding tasks to generating photo-realistic images and designing life-like virtual environments.

A brief history of Generative AI

To better understand how we arrived at the marvels of modern AI, let’s take a look through its history.

i) The early days: ELIZA

The journey of Generative AI began in the 1960s with the introduction of ELIZA, a chatbot designed to simulate the role of a psychotherapist. ELIZA could respond to human speech in natural language, laying the foundation for conversational AI.

ii) The rise of neural networks

The birth of modern Generative AI is deeply tied to the development of neural networks, a type of machine learning model inspired by the human brain. Neural networks consist of interconnected layers of artificial neurons trained to recognise complex patterns in data. Once trained, these networks can make predictions or generate outputs based on the patterns they’ve learned.

iii) Variational Autoencoders (2013)

In 2013, the Variational Autoencoder (VAE) was introduced. This algorithm used an encoder-decoder architecture to compress input data into a “latent space” and then reconstruct it. This innovation allowed AI systems to learn and reproduce complex data patterns.

In simple terms, latent space is like a compressed summary of the input data that captures its essence.

iv) Generative Adversarial Networks (2014)

The breakthrough moment for modern Generative AI came in 2014 with the introduction of Generative Adversarial Networks (GANs). GANs are machine learning models that can generate synthetic data by pitting two networks – a generator and a discriminator – against each other. This adversarial approach resulted in incredibly realistic outputs.

v) Large language models and GPT series

Recent advances have brought us large language models (LLMs), which are capable of generating human-like text, solving problems, and creating complex content. These models, including OpenAI’s GPT series, have set a new standard for what AI can achieve.

GPT-1 (2018):

OpenAI took a big leap in the field of Generative AI with the release of the first stage of their Generative Pretrained Transformer (GPT) series in June 2018, based on their paper “Improving Language Understanding by Generative PreTraining”. This first series was trained on BookCorpus, a dataset consisting of 7000 unpublished books and 117 million parameters.

GPT-2 (2019):

The success of this initial model was soon overshadowed by GPT-2, the second version of the GPT-n series, with the number of parameters growing to 1.5 billion and number of training data growing to about 8 million webpages. The release of this version followed a paper published in 2019, “Language Models are Unsupervised Multitask Learners.”

GPT-3 (2020):

This release was a major milestone and laid a foundation for its successor, the GPT-3 featured about 175 billion parameters and 300 billion tokens!

GPT-4 (2023):

In 2023, OpenAI released the next version of the GPT series, the GPT-4. Although OpenAI did not give specific details on its number of parameters or training dataset at the time. But estimates suggest the GPT-4 to contain about 1.8 trillion parameters and approximately 13 trillion tokens.

For the purpose of our dear readers, an AI token is roughly the same as three-quarters of an English word. AI parameters are what determine how an AI model can process these tokens. As an example, ChatGPT-4 can process as much as 32,000 tokens at one time. (Ibid.)

In other words, parameters are like dials in the model that the AI adjusts to improve its performance.

GPT-5 (2025):

Recently, OpenAI launched its GPT-5 version, the best and most technologically advanced yet. Estimates suggest that it uses up to 80 trillion parameters, with training tokens reaching an awe-inspiring 50 trillion! Needless to say, the performance of this latest update provides users with far better and richer context conversations, documents and creative tasks.

Generative AI: A Quranic prophecy?

The Holy Quran, being a book of divine wisdom, has since over 1400 years ago prophesied the invention of modern technology, including potentially the rise of Generative AI and large language models (LLMs). For instance, Allah the Almighty states:

وَاِذَا الصُّحُفُ نُشِرَتۡ

“And when books are spread abroad.” (Surah at-Takwir, Ch. 81: V.11)

In The Five Volume Commentary, it is stated:

“The reference clearly seems to be to the vast circulation of newspapers, journals, and books and to the system of libraries and reading rooms and such other places and means of spreading knowledge in the latter days – in the time of the Promised Messiah and Mahdi.” (The Five Volume Commentary [2018], Vol.5, p. 3323)

This verse can be interpreted as a prophecy about the continuous exploration of knowledge and the unveiling of novel innovations. By extension, this prophecy can relate to the breakthroughs in technology like Generative AI, which are trained on vast repositories of textual and visual data containing thousands or even millions of books.

The immense data-processing capabilities of Generative AI and large language models perfectly align with the Quranic prophecy of the widespread dissemination and availability of knowledge.

Moreover, narrations from the Holy Prophet^sa emphasise the pursuit of knowledge. He is narrated to have said:

“Seeking knowledge is a duty upon every Muslim, and he who imparts knowledge to those who do not deserve it, is like one who puts a necklace of jewels, pearls and gold around the neck of swines.” (Sunan Ibn Majah, Kitaabul muqaddimah, Hadith 224)

Generative AI, which thrives upon the gathering and synthesis of information aligns well with this prophetic vision to increase intellectual development and advance human understanding.

Furthermore, in this modern age, Muslims ought to be at the forefront of technological innovation like they were during the scientific “Golden age of Islam”.

Muslim scholars laid the foundation for the progress of numerous scientific and intellectual disciplines that continue to shape our modern technology. Luminaries like Al-Khawarizmi, the father of Algebra, Ibn Al-Haytham, the pioneer of optics and Professor Abdus Salam, Nobel Laureate in theoretical physics have all set exemplary standards for progress of science and innovation.

Today, the rise of Generative AI, large language models and other novel technologies present an opportunity for Muslims to deeply ponder upon the wisdom of the Holy Quran in order to reclaim their legacy of intellectual leadership.

By spending more time pondering over the meaning of the Holy Quran, the hidden treasures of its verses are unlocked and new discoveries unfold.

In addition, Muslims can contribute to the ethical development of technology by engaging with these growing fields and ensuring that these advancements align with the teachings of equity and justice as presented by the Holy Quran.

Conclusion

Generative AI presents an extraordinary leap in the world of technology. From engineering and medicine through arts and law, the abilities of human creativity are almost limitless.

Therefore, it is imperative that we continue to utilise our God-given ability towards the progress of the human race while ensuring we do not trespass the ethical boundaries.

Hazrat Khalifatul Masih V^aa advised that in order to save ourselves from the potential misuse of this Generative AI, we need to develop a way to counter this, so that others should not be able to present our information wrongly.

As we continue to unravel the mysteries of nature and unveil new technologies, it is also worthy that we reflect upon the wisdom of the Holy Quran and its continuous relevance even in the modern age.

Could the emergence of Generative AI be a fulfillment of our pursuit for knowledge as foretold in the Quran? Or Could it be that there are still a lot more prophecies which the Quran points to that we have not paid attention to?

Only time will tell. Dear readers, it is important that we reflect upon the verses of the Quran. In other words, to unlock the hidden treasures of the Holy Quran, “Attention is all you need”!

Muslim mayor in New York: Mamdani’s historic win and the path ahead

Current Affairs

Al Hakam Weekly

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7th November 2025

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Muslim mayor in New York: Mamdani’s historic win and the path ahead

Jazib Mehmood, Ghana

Kwame is a Ghanaian name. In the Akan language, it refers to someone born on a Saturday. I know this because growing up in Ghana, I was often called by this traditional naming style myself. So what are the odds that the mayor-elect of New York City is Zohran “Kwame” Mamdani?

Roots across continents

Even more surprising is the fact that he is actually named after Kwame Nkrumah, the first Prime Minister of Ghana. His father, Mahmood Mamdani, is an Indian-Ugandan academic with such a fascination for the Pan-African leader that he decided to name his son Kwame.

It’s no understatement to say that Mamdani has global roots. Born in Uganda in East Africa, he is a Democratic Socialist Muslim immigrant whose family’s roots trace back to India. A few days ago, he was elected as the first Indian-American, Ugandan-born Muslim mayor of New York City. At 34 years old, he’s also the youngest mayor in a century.

Popularity and prejudice

American politics often has a way of appearing on the global stage with pomp and circumstance, especially when the turn of events is rather novel (as it usually is). In this case, it was almost a no-brainer. He’s been all over the news and social media, and has found a particularly loyal fan base not just among Americans, but people all over the world.

But though the characters might be new, the script most certainly isn’t; the racism and discrimination that made its rounds on TV and social media during the election race were certainly familiar ground. Bigots left no stone unturned in attacking Mamdani’s Muslim, Indian, and even African heritage, and many declared him an extremist.

Anyone who spends some time online would inevitably have seen the exhausting, recycled allegations made against him just because he makes no attempts to hide his Muslim identity, his stance against Israel (he has publicly stated that Israel is committing genocide against Palestinians) or his other positions, which are critical of the establishment.

Although the racist, Islamophobic fearmongering is nothing new, it never fails to unmask the true nature of those in power in the USA who claim to be the torchbearers of justice and morality. His opponent has expressed the possibility that he would cheer if a terrorist attack happened in New York. A far-right politician literally suggested there would be another 9/11 attack under Mamdani as mayor. He’s been branded a “known jihadist terrorist” and “communist,” and his American citizenship did not stop some politicians from calling for his deportation.

Nevertheless, the sort of vitriol that Mamdani has had to endure during the election is almost nothing compared to what he can be expected to face once he assumes office. Already, the ADL (Anti-Defamation League) has launched a “Mamdani Monitor” to track and monitor the policies and personnel appointments of the incoming mayor. This move has been rightfully recognised as scaremongering and Islamophobia, but it is likely to be the first of many.

Hypocrisy of a Pakistani leader

Another interesting dimension to this saga is Bilawal Bhutto Zardari’s statement, in which he congratulated Mamdani on his historic win and declared it a “proud moment for progressives everywhere.” The irony is palpable and has not been lost on rational observers in Pakistan and abroad.

America, with all its flaws, allows Mamdani to be democratically elected despite belonging to a minority (a nod at the American dream of meritocracy), but he would most likely not be allowed to run for office if he were a minority in Pakistan. These minorities largely include Ahmadis, who are constitutionally declared non-Muslim and face persecution daily in Pakistan.

The true Islamic principle

But if Mamdani decides to follow the remarkable example of the Holy Prophet^sa, New Yorkers have absolutely nothing to worry about, and the sort of overt discrimination Mamdani has faced for being a Muslim is wholly unjustified. Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa, who has highlighted the blessed character of the Holy Prophet^sa on many occasions, states:

“The Prophet^sa of Islam championed the rights of all people, of all races and of all beliefs and was a source of unparalleled mercy and grace for all mankind. From every pore and fibre of his being gushed forth an eternal spring of love and compassion for humanity. For example, on one occasion, the Holy Prophet Muhammad^sa said: ‘I am with the weak because aiding the weak and poor is the means of reaching Allah the Almighty.’

“Furthermore, the Prophet^sa of Islam taught that Allah the Almighty was most pleased by those who helped the poor, who filled their empty stomachs and who arranged medical treatment for them. Hence, if a person claims to be a true Muslim, it is his obligation and overriding duty to assist all those who are facing difficulties and to strive to alleviate their distress and heartache.” (A Message for Our Time, p. 46)

The actions of some Muslims have tainted this beautiful teaching, but His Holiness^aa recognises this and reminds us of our responsibilities:

“Even if some leaders do not expressly state their opinions, they harbour enmity and reservations against Islam within their hearts. Due to being unaware of Islam’s true teachings, these leaders and a large part of the general public oppose Muslims. Regardless, it is through our prayers and efforts that we must inform the world of the true teachings of Islam.” (Friday Sermon, 6 November 2020)

What is the mark of a true leader?

Having said all this, it is worth noting that Mamdani has garnered considerable support, in part due to his likeable manner and resonance with the sentiments of many people around the world. But it can also be argued that by and large, he is lauded globally not because of his policies, but because he has won favour with the crowd by saying all the right things.

However, a true leader is not recognised by quippy remarks or good soundbites; rather, it is only in following the true values of leadership that they can be declared victorious. Allah the Almighty tells us in the Holy Quran that leaders must always deal with those under their responsibility with justice and fairness. (Surah An-Nisa’, Ch.4: V.59)

This is precisely why Hazrat Khalifatul Masih V^aa has stated that leaders “should consider and respect the feelings and sentiments of all people. The leaders and their governments should strive to create laws that foster an environment and spirit of truth and justice, rather than making laws that are a means of causing distress and frustration to the people.” (World Crisis and Pathway to Peace, pp. 36–37)

If Mamdani acts accordingly, he will dispense his obligation to the people of New York. However, to blindly support him merely because of his overwhelming support with voters would be shortsighted – and in today’s world, rather disadvantageous.

Contentment of those enduring hardship is a lesson for the prosperous: Humanity First UK team meets Huzoor

From The Markaz

Al Hakam Weekly

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7th November 2025

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Contentment of those enduring hardship is a lesson for the prosperous: Humanity First UK team meets Huzoor

Islamabad, Tilford, 2 November 2025: A delegation of team members and volunteers from Humanity First UK, comprising both men and women, had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa.

The meeting commenced as Huzoor^aa graced the hall with his presence and extended his salaam. The team members then had the opportunity to introduce themselves one by one, detailing their various capacities and roles within the charity. Following the introductions, Huzoor^aa graciously granted them permission to ask questions for their guidance.

On Gaza’s future and Humanity First’s role

A team member sought Huzoor’s^aa perspective on the future of Gaza, the wider implications for the region and what impact Humanity First could continue to make in the face of such suffering.

Huzoor^aa replied that he has already spoken on this matter. He stated that the oppression being inflicted is not likely to end; rather, it appears set to continue, as Israel is still carrying out its attacks. Therefore, he advised, the Humanity First team should continue their noble service just as they have been doing. He noted that the head of Humanity First provides him with regular reports and he, in turn, imparts guidance and instructions, which they should continue to follow.

Huzoor^aa expressed his heartfelt prayers for the Humanity First volunteers who are working on the ground in Palestine. He prayed that Allah the Almighty grants them the capacity to serve effectively and that He keeps them safe, acknowledging that they are working in extremely dangerous and life-threatening conditions. He concluded with a sombre outlook, stating that he does not foresee any respite for the region in the near future and that the conflict will likely continue.

Economic pressure and the role of food banks

Another team member noted that due to increasing economic pressure and the rising cost of living, even middle-income families are now turning to food banks. He asked how Humanity First can meet this growing crisis with its own limited resources.

Huzoor^aa advised that they should continue to do the good work that is possible within the limits of their available resources. He noted that, by the grace of Allah, he understands that the Humanity First food banks have not yet faced any significant food shortages. He did express a slight concern that, at most, right-wing elements might raise objections about “Asians” running food banks, but setting that aside, he stated that, insha-Allah, the good work will continue to be blessed and should carry on.

On using music in promotional videos

A marketing professional on the team explained that humanitarian work requires creativity to engage donors. He asked if, in this competitive environment, Humanity First is permitted to use background music or sounds to make their promotional videos more engaging.

Huzoor^aa enquired if they were currently unable to raise funds without resorting to music. The member clarified that there is significant competition from other charities. Huzoor^aa replied that, alhamdulillah, Humanity First’s funds are still being raised, even without music. He reminded them that there was a time when it was difficult to raise even ten thousand pounds, yet now, by Allah’s grace, they manage a very large budget, all without such means.

Huzoor^aa advised them to let the current, blessed system continue. He clarified his previous guidance on this matter, stating that he had permitted a very light, permissible background sound, such as a subtle hum or a nazm, if they felt it was necessary for social media advertisements. However, this did not extend to music. He stressed that our purpose is to teach the world our values, not to adopt their ways.

Learning from the contentment of disaster victims

A volunteer shared his observation from serving in disaster zones, noting his deep admiration for the contentment and dignity shown by the victims, who remain steadfast even after losing everything.

Huzoor^aa replied that if such people demonstrate contentment, it is a sign of their faith. He then guided that if the volunteers are so inspired by them, this inspiration should be channelled into two actions. Firstly, it should motivate them to serve even more and to spend more of their funds on helping these noble people.

Secondly, they must use this lesson to train Ahmadis back home. They should explain to people that while these victims have nothing and do not complain, we in the West become agitated if we miss a burger or if the price of groceries increases by a few pence. If we are truly inspired, we should learn from their example of sacrifice.

Huzoor^aa advised the fundraisers in the team to use these powerful emotional stories. By conveying the dignity and contentment of the poor, they can awaken the emotions of donors, who will be motivated to give in sacrifice for those who are so much more patient, despite having so much less.

On the revelation ‘Your time shall not be wasted’

A team member quoted the revelation of the Promised Messiah^as, “You are the revered Messiah whose time shall not be wasted,” (Tadhkirah [English], Qadian, 2019, p. 528) and asked how the Humanity First team can apply this lesson to effectively utilise their own minimal resources.

Huzoor^aa explained that by using their resources for the benefit of people and the service of mankind, they are already acting upon this. The mission of the Promised Messiah^as was the service of humanity and by sacrificing for the poor and deprived, they are fulfilling this purpose.

The team member elaborated, asking if, beyond just delivering services (putting out the fire), they could engage in advocacy to prevent the fire from starting in the first place. Huzoor^aa replied that we do not possess any physical or political power to engage in that kind of advocacy. Our role is to help the poor within our limited means, providing them with food, shelter, clothing and whatever other aid we can extend.

Beyond this, he advised, we must pray for the needy and ensure that wherever we are running a project, we serve the people with absolute honesty and with our whole hearts. This is the role we can and must play.

The role of women in disaster zones

A female team member asked what the role of women should be in natural disaster situations and how Humanity First should facilitate their training.

Huzoor^aa stated that their role should be the same as the men’s and their training should be the same. He guided that female volunteers are often essential in disaster zones, as affected women have many specific needs that only other women can understand and fulfil. If there are courageous women who wish to go, they should be allowed to, though he advised that very young girls should not be sent. Instead, groups should be formed under the leadership of mature, experienced women.

Huzoor^aa stressed that regardless of who goes, the training itself should be available to all women. They must be trained in disaster relief management and have the necessary courage, skills and expertise. When asked about an age limit, Huzoor^aa said that while anyone under 18 is not permitted, the key is maturity, which would entail those 25 or above. He added that practical and safety considerations are paramount, including family permission and signing a waiver acknowledging the inherent risks.

Huzoor^aa then gave the powerful example of the Sahabiat or female Companions who participated in the early battles of Islam. They did not ask for guarantees of safety. He narrated the incident of a female Companion, who, veiled and dressed for battle, rode out alone to rescue her brother. The Muslim men, astonished by her valour, mistook her for a male warrior, but she refused to unveil herself. It was only later that they discovered a woman had performed this heroic feat.

While the nature of struggle has changed, the spirit of sacrifice remains the same: to serve the poor and needy despite the risks.

Lessons from the Companions of Badr

A team member noted that Huzoor^aa is currently delivering a series of Friday sermons on the lives of the Companions of Badr. He asked for guidance on how Humanity First volunteers can adopt their high standards in their own service to humanity.

Huzoor^aa guided that every sermon contains numerous examples of their high character. He advised the team to listen to the sermons, note down the specific incidents related to their service to mankind and then implement those lessons in their own work. Huzoor^aa referred back to the example of the female Companion he had just given, explaining that this is also a lesson from that era. Today, the jihad is not fought with a sword, but the spirit of sacrifice remains the same: to help the poor and needy despite the dangers. He advised that all workers should strive to use their full potential, taking it to its maximum level, in the service of humanity, just as the esteemed Companions did.

The mulaqat then concluded and Huzoor^aa took his leave.

(Summary prepared by Al Hakam)

Recent activities of Jamaat in Ziguinchor, Senegal

Africa

Al Hakam Weekly

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7th November 2025

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Recent activities of Jamaat in Ziguinchor, Senegal

Mujeeb ur Rehman, Regional Missionary, Ziguinchor, Senegal

In Senegal’s city of Ziguinchor, Jamaat-e-Ahmadiyya organised a Tabligh bookstall. Along with other Jamaat books, translations of the Holy Quran in local languages like Wolof, Pular and Mandinka were displayed. Pamphlets were also distributed for the purpose of introducing the Jamaat. Various speeches of Hazrat Khalifatul Masih V^aa about peace and harmony were distributed in the form of pamphlets in the French language.

A book exhibition was organised in the Assane Seck University of Ziguinchor city. More than 8500 students from 24 countries are studying at the university. Numerous students visited the exhibition. The teachers and students highly appreciated the message of peace. The director of the university was also presented with Jamaat books as a gift. He thanked the Jamaat for organising the exhibition and said that such activities prove to be useful for the students of the university because they get access to books other than the syllabus.

A blood donation programme was also organised at the regional hospital of Ziguinchor. The administration of the hospital appreciated this effort. At the end, Jamaat literature was given to the blood bank in the hospital.

A special team of IAAAE from Germany visited the remote village of Bamba Touma in the Ziguinchor region to install solar lights.A meeting was arranged with a journalist who is a correspondent of some national newspapers in Senegal. He came to the regional mission house of the Jamaat and got more information about the Jamaat. He was very inspired by the religious activities and humanitarian works of the Jamaat. After some days, he published the introduction of the Jamaat with a picture of the Promised Messiah^as, in L’Evidence. This is a daily newspaper in the French language with a daily circulation of 8500. Online readership is more than 100,000.

Al HakamThe Weekly

AlhakamAl hakam newspaper

Fazakir Yusuf Nuhu, Student, Jamia Ahmadiyya International Ghana

Allah’s miraculous protection in the face of sudden death

‘When we grow up, we too shall achieve great things’

‘I had found my Creator, my Lord and Master’

A remarkable incident

Islamic heritage in Uzbekistan

Enduring Islamic inspiration

Hazrat Imam Bukharirh

Lessons from the ruins of empires

Sohaib Awan, USA

‘From the first drop’

We understand and we obey?

Questioning vs asking questions

The power of obedience

References:

Zafir Ahmad, Ahmadiyya Archive & Research Centre

Flaws and perfection: No contradiction

Which flaws do not impair perfection?

Prerequisites for preserving perfection

Who is authorised to address flaws?

Musleh Mahmood, Student, Jamia Ahmadiyya UK

How classical commentators understood it

Losing extra weight on the soul: The Promised Messiah’s insightful explanation

Yusuf Tahir Abubakar, Student, Jamia Ahmadiyya International Ghana

The oral culture of pre-Islamic Arabia

Revelation and the Quran

The preservation of ahadith

Why Arabia?

Contemporary significance

Reflection

Lawal Ibraheem Olaniyi, Mechanical Engineer, Nigeria

What is Generative AI?

A brief history of Generative AI

Generative AI: A Quranic prophecy?

Conclusion

Jazib Mehmood, Ghana

Roots across continents

Popularity and prejudice

Hypocrisy of a Pakistani leader

The true Islamic principle

What is the mark of a true leader?

On Gaza’s future and Humanity First’s role

Economic pressure and the role of food banks

On using music in promotional videos

Learning from the contentment of disaster victims

On the revelation ‘Your time shall not be wasted’

The role of women in disaster zones

Lessons from the Companions of Badr

Mujeeb ur Rehman, Regional Missionary, Ziguinchor, Senegal

Hazrat Imam Bukhari^rh