Beacon of mercy in Wales: Huzoor inaugurates Baitur Raheem Mosque in Cardiff
On Sunday, 23 November 2025, the Ahmadiyya Muslim Jamaat in the United Kingdom witnessed a historic milestone as Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, inaugurated the Baitur Raheem Mosque in Cardiff. This marks the first purpose-built mosque of the Jamaat in Wales.
Just before 17:00 GMT, Huzooraa arrived at the site. Upon arrival, he unveiled the commemorative plaque, planted a commemorative sapling in the mosque grounds and led a silent prayer to mark the inauguration. Shortly after, Huzooraa led the Maghrib and Isha prayers in the new mosque. Huzooraa also graciously met with various dignitaries, followed by various group photographs with Jamaat members.
The inauguration reception
The formal reception to celebrate the opening began shortly after 18:00 in a marquee erected on the mosque premises.
The proceedings commenced with the recitation of verses 128-130 of Surah alBaqarah from the Holy Quran, followed by its English translation.
The Regional Amir of the Ahmadiyya Muslim Jamaat gave a welcome address, expressing gratitude to Huzooraa for gracing the occasion. This was followed by brief remarks from several guest dignitaries who congratulated the Jamaat on this achievement.
The speakers included the High Sheriff Janet Davies and the High Sheriff of Gwent, Lieutenant Colonel Ralph Griffin. A video message was played from the Rt Hon Jo Stevens MP, Secretary of State for Wales, who sent her felicitations. Jane Elizabeth
Hutt CBE, Cabinet Secretary for Social Justice (Wales), also addressed the gathering, acknowledging the Jamaat’s contributions to society.
Keynote address by Hazrat Khalifatul Masih Vaa
Just before 18:30, Hazrat Amirul Momineenaa took to the podium to deliver the keynote address. After reciting tashahhud, ta‘awwudh and bismillah, Huzooraa conveyed his salaam to all attendees.
Huzooraa began by thanking the guests for accepting the invitation, stating that their attendance at a “purely religious and spiritual event” demonstrated their “open hearts and generosity of spirit.”
The purpose of a mosque
Huzooraa explained that the primary purpose of this mosque, like all true mosques, was to serve as a sacred place for the worship of Allah. However, he emphasised that a mosque also stands as a testament to the Jamaat’s commitment to its neighbours and the local community.
“Indeed, the abiding message that echoes aloud from all our mosques is that where they serve as a place to worship Allah, they also serve to foster peace, compassion and harmony throughout the world,” Huzooraa stated.
Addressing potential misconceptions about Islam, Huzooraa reassured the local community that our mosques always
Eclipses are not omens of anyone’s death
Hazrat Mughirah bin Shubahra narrated, “The sun was eclipsed on the day Ibrahim [the son of the Holy Prophetsa] passed away. People said that the sun had eclipsed because of Ibrahim’s death. Thereupon, the Prophetsa said, ‘The sun and the moon are two signs from among the signs of Allah. They do not undergo eclipse because of anyone’s death or life. So when you see them, supplicate to Allah and offer salat until it becomes clear again.’”
(Sahih al-Bukhari, Kitab al-kusuf, Bab ad-du‘a’i fi l-khusuf, Hadith 1060) Hazrat Mirza Ghulam Ahmadas, In His Own Words
The Effect of Godly Preachers on the Soul
One ought to bear in mind that human birth is characterised by two aspects. The soul makes up one part of it, while the baser self, which is expansive and widespread, constitutes the other part. Now you can all easily understand that anything that is larger will carry a greater effect. The fervour of the soul in man, however, may be likened to a foreigner who has come to reside in a place far from home among strangers. Therefore, the soul which is in a state unknown is giv- en very little attention. A sign of the influence of the soul is
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 28 November - 4 December
28 November
28 November 1933: Upon the assassination of Afghanistan’s king Nadir Shah, Hazrat Musleh-e-Maudra sent a telegram to Mohammed Zahir Shah, Nadir Khan’s son and successor as king. Huzoorra expressed his remorse at the death of his king and hoped
that, although the circumstances were grim, the new monarch would continue the generous works of his father, Nadir Shah. Al Fazl of Qadian reported on this day that in reply, Zahir Shah thanked Huzoor recognising the Ahmadiyya Muslim Community and Hazrat Musleh-eMaud
fulfilled” at alhakam.org (29 July 2022, pp. 12-14).
28 November 1947: During his UN speech on this day, Hazrat Sir Zafrulla Khanra spoke about the Palestinian cause, just a day before the resolution of the partition was passed in the UN. Hazrat Sir Zafrulla Khanra made yet another zealous speech showing his strenuous support for Palestine, and it can be said that his remarks arguably comprised the single most spirited defence of the rights of Palestinians ever officially recorded. He was the chief spokesperson and architect of the Muslim point of view at the time. He
For more details, see: “Alas! Where has Nadir Shah disappeared?”: Afghanistan and a prophecy of Hazrat Mirza Ghulam Ahmad spokesperson said: let
“This is a solemn moment, solemn in the history of the world, in the history of this great – let us hope, at least –great organisation. The United Nations is today on trial. The world is watching and will see how it acquits itself –again, perhaps, not so much from the point of view of whether the partition is approved or not approved, but from the point of view of whether any room is to be left for the exercise of honest judgement and conscience in decisions taken upon important questions […]”
Ahmadiyyat, Vol. 2, p. 194)
30 November 2008: On this day, during his tour of South India, Hazrat Khalifatul Masih Vaa inaugurated the Umar Mosque in Ernakulam, a famous business city in Kerala state of India. (“Establishing Peace, Love and Harmony in the Society”, alislam.org)
1 December
1 December 1888: On this day, the Promised Messiahas published an ishtihar on the demise of Bashir Awwal, titled “Haqqani Taqrir bar Wafaat-e-Bashir” – A Discourse upon the Demise of Bashir. Since it was published on a green paper, it is known as the “Sabz Ishtihar”, i.e., The Green Announcement. (Tarikh-eAhmadiyyat, Vol. 1, p. 282)
1 December 1952: Dr Curt Tiltack, a German orientalist, sought to write a book about the Ahmadiyya Muslim Jamaat. To aid his research, a German missionary provided him with the book Ahmadiyyat or the True Islam, authored by Hazrat Musleh-e-Maudra. Using this book as a resource, Dr Tiltack compiled material and later sent four questions in a letter to Hazrat Musleh-e-Maudra for further clarification on this day. Hazrat Musleh-e-Maudra responded to these questions, and his answers are documented in Tarikh-e-Ahmadiyyat (Vol. 12, pp. 138-145).
For more details, see: “Sir Zafrulla Khan Sahib’s services for the Palestinian cause” on May 2021, pp. 16-17).
29 November
29 November 1940:
alhakam.org (28 On this
day, the Lahore chapter of Sanatan Dharma, an orthodox Hindu organisation, convened a religious conference on the theme of worship. Representing the Ahmadiyya Muslim Community, Malik Abdur Rahman Khadim Sahib delivered a lecture in which he demonstrated that the most exalted form of worship is salat, the Islamic mode of formal worship (Tarikh-e-Ahmadiyyat, Vol. 8, p. 206)
29 November 1996:
On this day, during his tour of Europe, Hazrat Khalifatul Masih IVrh delivered a Friday sermon from Baitul Hamd, Malmö, Sweden. The sermon was broadcast live on MTA in collaboration with the national television. Huzoorrh emphasised that true transformation in this era could only be achieved through the highest standards of moral conduct and urged every Ahmadi to strive for moral excellence. (Khutbat-e-Tahir, Vol. 15, pp. 913-932)
30 November
30 November 1901: On this day, an Amin ceremony was held in Qadian to mark the completion of the first recitation of the Holy Quran by three children of the Promised Messiahas: Hazrat Sahibzada Mirza Bashir Ahmad, Hazrat Sahibzada Mirza Sharif Ahmad, and Hazrat Sahibzadi Nawab Mubaraka Begum, may Allah be pleased with them all. (Tarikh-e-
2 December
2 December 1912: On this day, at the request of Sir Muhammad Iqbal, the national poet of Pakistan, Hazrat Khalifatul Masih Ira sent him a list of recommended Arabic literature. Huzoorra highlighted that renowned scholars, including German experts in the Arabic language, regarded the Holy Quran as the greatest book in Arabic. (Tarikh-e-Ahmadiyyat, Vol. 3, p. 429)
2 December 2005: On this day, during his tour of Mauritius, Hazrat Khalifatul Masih Vaa inaugurated the 44th Jalsa Salana Mauritius with his Friday sermon. It was the first time that a Khalifatul Masih had graced the Jalsa Salana of Mauritius. (Khutbat-eMasroor, Vol. 3, p. 701)
3 December
3 December 1894: On this day, the Promised Messiahas replied to a letter he received from Hazrat
Munshi Rustam Alira. In the letter, the Promised Messiahas prayed for him and stated that he would be very pleased if Munshi Sahibra would be posted as a court inspector in Gurdaspur. Huzooras went on to say that the Jalsa days were soon approaching and trusted that Munshi Sahibra would be in attendance. Huzooras added that his attendance was necessary and that he should make arrangements in advance. (Maktubat-eAhmad, Vol. 2, p. 606)
3 December 1943: On this day, Hazrat Musleh-e-Maudra set up the Ifta Committee to look into various issues of
fiqh, i.e., the Islamic jurisprudence. He appointed the following three members for it:
• Hazrat Maulana Syed Sarwar Shahra, who served as the mufti of the Jamaat
• Hazrat Mir Muhammad Ishaqra
• Hazrat Maulana Abul Ata
(Tarikh-e-Ahmadiyyat, Vol. 8, p. 454)
4 December
4 December 1992: On this day, during his Friday Sermon, Hazrat Khalifatul Masih IVrh shared the distressing news of a newly constructed Ahmadiyya mosque in Rajshahi, Bangladesh, being attacked and demolished by opponents. The attackers even removed every single brick, digging out the mosque’s very foundations. (Khutbat-e-Tahir, Vol. 11, p. 867)
4 December 2012: On this day, Hazrat Khalifatul Masih Vaa answered questions from a range of media outlets during a 40-minute press conference in the Press Room of the European Parliament in Brussels.
A number of global media organisations from the UK, Spain, France, Belgium, Pakistan, and other countries attended. After this, Huzooraa delivered the keynote address at the European Parliament to an audience of more than 350, representing 30 countries. The event was hosted by the European Parliament Friends of Ahmadiyya Muslims Group, whose chair and vice chairs all took to the stage to welcome Huzooraa. Martin Schulz, MEP and then President of the European Parliament, also came to greet Huzooraa. (“Head of Ahmadiyya Muslim Jamaat calls for peace during Press Conference at European Parliament”, and “Head of Ahmadiyya Muslim Community makes historic address at European Parliament”, www.pressahmadiyya.com)
Jamaat-e-Ahmadiyya Calgary holds Peace Symposia across Northern Canada NEWS
Kalim Ahmed Calgary, Canada
Jamaat-e-Ahmadiyya Calgary, Canada, has been organising annual outreach events in various northern towns and communities across Alberta, British Columbia and the Northwest Territories, bringing the wisdom of Islamic teachings to distant regions. These journeys aim to share the message of peace, foster interfaith understanding and build enduring friendships with community leaders, educators and Indigenous peoples across the North.
One such long-standing initiative, the North Tabligh Tour, was launched in 2008. Each year, a dedicated team of volunteers travels thousands of kilometres to hold Voices for Peace Conferences, a series of interfaith gatherings where people of diverse beliefs come together in a spirit of mutual respect and learning.
This year’s tour took place on 19-22 September 2025. Despite challenges posed by ongoing wildfire evacuations in various northern communities, three successful interfaith programmes were held in Grande Prairie (AB), Peace River (AB), and Yellowknife (NWT).
A 17-member team, led by Summiullah Zafar Sahib, Sadr Jamaat Calgary West, departed on the evening of 19 September. Following the Asr prayer, Majeed Ahmad Sahib, Local Amir Jamaat Calgary, reminded the team of the spiritual purpose of the tour and led a silent prayer. The first stop of the team was at Edmonton, where they were warmly received and hosted at the Baitul Hadi Mosque.
The first event of the tour was held in Grande Prairie, a key urban centre in northwest Alberta. The 10th Annual
Voices for Peace Conference took place at Northwestern Polytechnic, a leading educational institution in the region. The theme of the conference was “Living with Purpose – Perspectives on Life and Death.” Esteemed speakers representing Christianity, Humanism, Bahá’í Faith, Secularism and Islam presented their viewpoints. The programme was moderated by Dr Duff Crerar, a former professor at Northwestern Polytechnic and a wellrespected personality. Ataul Wahab Sahib delivered the Islamic perspective. The event was widely publicised through Facebook, Eventbrite and community calendars. A total of 49 guests attended the event. The audience showed keen interest in the Islamic viewpoint, with several staying back after the event to continue discussions with Jamaat representatives.
The second event took place in Peace River, AB, about four and a half hours north of Edmonton. The 9th Annual Voices for Peace Conference was organised at a local hotel, also focusing on domestic and intimate violence, titled “Healing the Home”. The programme included thoughtful presentations from local social service and psychology professionals, alongside the Islamic perspective, highlighting the importance of coherence and peace in the family unit, delivered by Musawar Bajwa Sahib. The conference was moderated by Wanda Laurin, a former town councillor. The participants appreciated the thoughtprovoking discussion and the spirit of interfaith harmony.
The Jamaat has established a longstanding friendship with the Katl’odeeche First Nation (KFN) in the Northwest Territories, which has been a source of countless blessings. Although the KFN
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that when a godly preacher and divine reformer speaks, he considers his listeners to be non-existent and conveys his words in the likeness of a messenger. In this state, the soul melts until it uncontrollably descends in the likeness of a waterfall that flows from a high river bank to lower ground, after which the soul flows towards God Al- mighty, and in this flow it experiences a pleasure and joy which I cannot express in words. Hence, in his expositions and speeches, he looks at the countenance of Allah. He does not care about what his listeners will say when they hear his words. He receives pleasure from another source, and is filled with inner delight over the fact that he is conveying the command and message of His Master and Ruler. The difficulties and pains that he experiences in conveying this message is also a source of pleasure in itself and a means of comfort for him.
community was once again hosting wildfire evacuees, the former Chief Roy Fabian and the principal of the local high school opened the school building for the stay of the travelling team for the next two days. This generous gesture reflects the deep mutual respect and trust built over years of cooperation, dialogue, and friendship, a hallmark of the North Tabligh Tour.
The tour concluded in Yellowknife, where the 16th Annual Voices for Peace Conference was held at the Prince of Wales Northern Heritage Centre. The event is held every year in association with PWNHC at their prestigious venue, in recognition of the educational and community-building value of the event. The conference featured various distinguished speakers, including Paul Andrew from Indigenous Spirituality, Rev Whitney Deware from Christianity, Lydia Bardak from Social Services and Mozaffar Ahmad Sahib from the Ahmadiyya Muslim Community. The event was moderated by Deputy Mayor Garret Cochrane, with Mayor Ben Hendriksen attending as the Guest of Honour. The conference drew 65 participants, while the local and regional mainstream media, including CBC, Cabin Radio and Yellowknifer, widely published articles before and after the event, causing the peaceful message of Islam Ahmadiyyat to reach a wide audience. To further engage the public, Jamaat members also set up information booths at farmers’ markets and community spaces, where residents learnt about Islam Ahmadiyyat’s commitment to peace, service and social harmony.
Widespread media coverage helped amplify the message of interfaith dialogue and unity, including CBC Radio – The Weekender, Cabin Radio, MyTrueNorthNow, Media Stenois and CKLB Radio
(Malfuzat [English], Vol. 2, p.116)
stand as “shining beacons of peace, love, and harmony.” He referenced an incident from the life of the Holy Prophetsa where a mosque built with malicious intent to create disorder (known as Masjid Dirar) was ordered to be demolished by Allah the Almighty. Huzooraa explained that a physical structure only fulfils the purpose of a mosque when used to manifest Islam’s true teachings of kindness and to spread peace.
Rights of mankind and true worship
Huzooraa affirmed that the Ahmadiyya Muslim Community has always stood at the forefront of striving for peace, upholding the rights of all people regardless of faith. He explained that this conduct is not a deviation from Islam but adherence to it.
Quoting chapter 107 of the Holy Quran, Huzooraa highlighted that Allah rejects the prayers of those who disregard the rights of the vulnerable, such as orphans and those mired in poverty. He stated, “Allah the Almighty explicitly states that prayers and worship shall only be of value and accepted when aligned with service to humanity.”
Referring to chapter 90, verse 11, Huzooraa noted that Allah has pointed out the “two highways of good and evil”, granting humans the moral compass to discern right from wrong. “However, if a person ignores their internal compass and follows selfish and worldly desires, they are bound to deviate from the right path and embrace evil and wrongdoing,” Huzooraa explained.
Ending slavery and exploitation
Huzooraa elaborated on verse 14 of chapter 90, which categorises freeing an enslaved person as a high form of worship. He noted that while the Holy Prophetsa liberated slaves and ended physical slavery as “Islam came to end all forms of slavery in the world”, a form of “economic servitude” persists today.
“Less developed nations are trapped by crippling debt,” Huzooraa observed, noting that vulnerable nations are often dictated to by wealthier ones. He stated
that Islam condemns such exploitation, as inequalities and injustices inevitably shatter the foundations of global peace.
Helping the vulnerable
Continuing with the themes of chapter 90, Huzooraa spoke on the virtue of feeding the hungry and supporting the impoverished. He drew specific attention to the Quranic instruction to help “a poor man lying in the dust.”
Huzooraa explained, “These words are deeply significant, meaning Muslims are obligated to help those who are utterly crestfallen, who have no one else to aid them and who have been forgotten by society. While some people have family and friends to support them, Muslims are instructed to identify and to help those who have no one else. In economic terms, it means that if an individual has hit rock bottom and has no one to help them, a Muslim must endeavour to assist them and help them get back on their feet.”
He invited all people to join the Community in this mission of establishing peace and goodwill, stating, “Imagine the impact if all the nations of the world, including every Muslim country, acted upon this unifying and magnanimous principle. Surely, it would be the means of tearing down the walls of crippling inequality, injustice, and ignorance that plague the world. And in their place, we would witness the majestic sight of rising tides of love, compassion, and understanding sweeping across society; true contentment, peace, and security would prevail.”
A comprehensive code of moral values
Huzooraa then quoted chapter 4, verse 37 of the Holy Quran, describing it as a comprehensive code of moral duties. This verse commands Muslims to worship Allah alone while simultaneously showing kindness to parents, kindred, orphans, the needy, neighbours, travel companions and subordinates.
Huzooraa said, “In terms of human rights, the verse firstly calls on Muslims
to treat their parents with tenderness and affection. Neglecting one’s parents weakens the family unit whilst increasing the strain on the wider community. So, Allah says that caring for others should start from one’s home. Then, Allah says, Muslims must care for their relatives and friends and fulfil their rights.”
Huzooraa emphasised that the Quran requires Muslims to show kindness even to “the neighbour that is a stranger”, which includes those living further afield as well as work colleagues.
Regarding travel companions, he noted that on public transport, Muslims must show courtesy and protection to fellow passengers.
Huzooraa said, “Muslims must care for their subordinates, or those under their duty of care. Those in a position of power should never wield their authority harshly or needlessly, as Allah dislikes arrogance or pride.”
Loyalty and obedience
Huzooraa reiterated that the Holy Quran instructs Muslims to respect leaders and uphold the laws of the land, making loyalty to one’s country an intrinsic element of faith.
“Consequently, those who possess even
a basic attachment to Islam understand that pleasing God and fulfilling a mosque’s objectives are inseparable from adopting the highest moral values and serving humanity,” he said.
Practising what is preached
Huzooraa clarified that the Community does not merely make claims to impress others but is determined to act on its teachings. He highlighted the Community’s humanitarian efforts, including hospitals, schools and water projects in the developing world that serve people irrespective of religion.
Speaking on the value of water, Huzooraa noted that in the West, it is difficult to appreciate the struggle of children in deprived countries who walk miles daily to fetch clean drinking water. He explained that the Community sends engineers to provide water at people’s doorsteps to break the cycle of poverty.
Huzooraa said, “In terms of education, we have established hundreds of schools across the developing nations that provide primary and secondary education without any distinction. It matters not whether the students in our classrooms are Christians, Jews, Muslims, atheists, or followers of any other belief. Every child is of immeasurable worth and value, and so, with the grace of Allah, the Ahmadiyya Muslim Community is constantly engaged in serving humanity, and this includes supporting local charities and community projects across the United Kingdom. Our sole aspiration and motivation is to alleviate suffering and to enable people to live their lives with dignity.”
Conclusion
Concluding his address, Huzooraa reminded the local Ahmadi Muslims of their responsibilities:
“I also wish to remind all Ahmadi Muslims living in this area that they must strive to live according to the inclusive and noble teachings of Islam that I have outlined today. While it is their duty to worship Allah in this mosque and pray for peace, it is equally their obligation to strive towards achieving it and to be ready to make sacrifices for the greater good of mankind. They must consider how they can play a practical role in bringing peace to the world.”
Huzooraa prayed, “Now that this mosque is open, it is my heartfelt prayer that those who enter it will fulfil not only the requirements of worshipping Allah but also
all needs of humanity.”
The event concluded with a silent prayer led by Huzooraa, followed by dinner.
About Baitur Raheem Mosque
The inauguration of the Baitur Raheem Mosque (House of the Merciful) represents the culmination of a long journey for the Ahmadiyya Muslim Jamaat in Wales. The history of the Jamaat in this region dates back to the early 20th century, with early converts such as Mrs Mabel Emma Ali (Safia) accepting Ahmadiyyat in Cardiff in 1920.
The specific need for a mosque in Wales was formally raised in 2011 by the Cardiff chapter of Majlis Ansarullah. Following approval from Hazrat Khalifatul Masih Vaa, the project was assigned to Majlis Ansarullah UK. After an extensive search, an office building in the Canton area of Cardiff was purchased in 2015. Canton is an inner-city district and community in the west of Cardiff, the capital of Wales, lying just 2 miles west of the city’s civic centre.
The project faced significant hurdles, with planning permission initially rejected twice by the local council due to opposition. However, following a successful appeal
process and negotiations, full planning approval was granted in 2018. Huzooraa graciously named the mosque “Baitur Raheem.”
The foundation stone was laid on 9 September 2023 by Rafiq Ahmed Hayat Sahib, Amir Jamaat-e-Ahmadiyya UK, using a brick prayed upon by Hazrat Amirul Momineenaa. Construction formally commenced in 2024 and was completed in 2025. The project was funded entirely by the sacrifices of the members of Majlis Ansarullah UK. This marks the second mosque being built by Majlis Ansarullah
The era of bad advice: AI, friendship and the death of wise counsel
“If you choose death, I’m with you - till the end, without judging.”
This is not a poetic quote from an epic saga of history where a warrior reassures his companion of a glorious death together – no, it’s far less glamorous. It is a message written by ChatGPT to a struggling teen grappling with suicidal thoughts, as reported by the BBC. (“I wanted ChatGPT to help me. So why did it advise me how to kill myself?”, bbc.co.uk, 6 November 2025)
In this particular case, the teen was slowly assisted towards a suicidal mentality, clearly a testament to bad advice given by the chatbot.
This act of seeking advice from AI is not an isolated incident. A recent trend report shows that there are many teens turning to AI for advice and/or companionship. (“Teens say they are turning to AI for friendship” apnews.com, 24 July 2025)
This might not seem like a major obstacle, since chatbots can just be reprogrammed to stop advising on certain topics. But what about human advisors, especially those who give bad advice in the guise of friendship?
It’s inevitable that every person will either seek or be given advice by another person at some point in their life. Learning the difference between bad advice and wise counsel might just save someone’s life, literally.
The promise & risk of AI replacing human advice
Technology seems like the easier fix, so let’s begin with that, especially since many people have easy access to the chatbots in question. In fact, it is reported that 72% of teens have used AI companions. (“AI can’t be your therapist: ‘These bots basically tell people exactly what they want to hear,’ psychologist says”, cnbc.com,17 July 2025)
In a way, this is understandable. AI essentially promises 24/7 availability, no judgment and an immediate response. These perks align well with the values of the younger generations.
There are risks, though, which need to be taken into consideration. For example, AI lacks genuine empathy; it cannot hold
you accountable, and it can give you bad advice that may sound right but lacks moral grounding. (“AI therapy bots can be terrible. Unless you use these prompts”, sciencefocus. com, 11 July 2025)
So it’s worth reflecting on what happens when we offload friendship and/or advice to machines. What do we truly lose?
This brings us to what feels like the primitive era of pre-AI. When we sought counsel and advice from people like friends, mentors and even influencers, who would many a time be guilty of giving faulty advice. Because, whilst AI advice can go wrong, human advice could at times be worse.
When human advice fails
Some people are easily impressionable, whilst for others, some advisors will have a strong influence on them. As humans, others can influence how we live and what decisions we make. But there’s a caveat here: humans are fallible. Whether intentionally or unintentionally, they can give poor advice.
This is particularly true for the teenage demographic, which is easily swayed by their friends’ opinions, due to a lack of life experience. Sometimes they may not be able to make the distinction between true friends who hold you to account and bad advisors who might not have your best interests at heart, or even be well-equipped enough to counsel you.
As far as good friends are concerned, there are times when they can give genuinely beneficial advice, which is a blessing in itself. But often the opposite can occur.
This is what the story of Korah (Qarun) refers to in the Holy Quran. He was a wealthy man from among the Israelites and was advised by his people:
“Exult not, surely Allah loves not those who exult.” (Surah al-Qasas, Ch.28: V.77)
Unfortunately, Korah didn’t heed their counsel. In fact, he increased his extravagance and excesses to show his superiority. This was a result of the advice of his friends who flattered his arrogance and greed.
This ultimately led to his downfall. As Rumi writes:
“When orders came the earth dragged Korah down, Into its depths, despite his throne and crown”
(The Masnavi [English], 2008, Book One, p. 55)
Whilst this story can highlight the weakness of human counsel, and the benefits of AI advice, which can correct some human mistakes as far as biases and misinformation are concerned (to a degree at least), the solution is not to replace humans but to cultivate wise and trustworthy counsel instead. Because whilst AI can be reprogrammed, human folly cannot simply be patched with an update.
So if technology and biology can both fail us at times, then how can we ensure that we receive good advice?
For this, it could be worth turning our attention towards the spiritual dimension and seeing what Islam offers on this subject.
The Islamic perspective on counsel, friendship and responsibility
Islam lays a heavy emphasis on ilm (knowledge) – of that there is no doubt. However, to optimise ilm, it is best accompanied by amal (action) and akhlaq (morals) when it comes to advice.
This is best portrayed by the Holy Quran, which essentially gives us a guideline on choosing the right friends:
“Friends on that day will be foes to each other, except the righteous.” (Surah azZukhruf, Ch.43:68)
Many “friends” hide behind the guise of flattery and deceit, but there’s a chance those people will turn out to be your enemies when it really matters.
True friends are those who are righteous, as the verse mentions. They can be distinguished as those who give sincere guidance, as opposed to manipulative counsel.
Keeping good friends around you as opposed to bad ones has been advised by the Holy Prophetsa as well:
“The example of a good companion (who sits with you) in comparison with a bad one, is like that of the musk seller and the blacksmith’s bellows (or furnace); from the first you would either buy musk or enjoy its good smell while the bellows would either burn your clothes or your house, or you get a bad nasty smell thereof.” (Sahih alBukhari, Kitab al-buyu’, Hadith 2101)
UK, with the first being erected in Hartlepool in 2005.
The two-storey complex, built on a 1,200-square-metre site, comprises two prayer halls with space for over 500 worshippers, including a main prayer hall of 170 square metres with a capacity of 270 worshippers. The mosque also houses offices, a dining hall and a mission house, while its 17-metre minaret stands ready to serve as a beacon of light in Wales.
(Report prepared by Al Hakam)
In light of the above, we must ask ourselves, whose fragrance are we carrying, and whose smoke are we inhaling?
As far as AI is concerned, since it lacks tazkiyah (purification) and faces no spiritual accountability, it can become a damaging smoke that we inhale if we’re not careful.
So it’s worth considering whether we’re content to outsource our moral growth and counsel to algorithms, despite the Quran’s call to surround ourselves with righteous companions.
What to do? Practical reflections
The following practical steps can potentially assist us in navigating this complex matter: Evaluate your circle: Are your friends/ advisers giving you morally grounded counsel?
AI can be beneficial when used as a tool, rather than a replacement. Its limits should be recognised.
Seek wise human mentorship. For example, this can be in the form of trusted friends, a good community and righteous religious leaders.
Cultivate inner accountability: reflect by asking, “What is the motive of the advice?” and “Is this for my own good or someone else’s benefit?
When it comes to technology, it’s worth encouraging regulation and advocating for transparency in AI advice systems.
The remedy isn’t just better technology, but rather it’s better character, more genuine friendships and a deeper spiritual connection.
Towards wisdom
Since we all live in an era where machines are able to offer advice and humans can err by misadvising, discernment matters more than ever.
The Holy Quran and the Holy Prophetsa don’t just instruct us to seek advice; rather, they urge us to seek the right adviser
It only makes sense because the other side of the coin is misplaced trust. And that is a tough pill to swallow, as the famous 18th Century poet William Blake wrote:
“It is easier to forgive an enemy than to forgive a friend.” (The Visions of the Daughters of Albion, 1793)
Daniyal Mahmood Ahmad Al Hakam
From the markaz
You cannot climb to the top in a single leap: Khuddam from MKA USA’s Maryland Region meet Huzoor
Islamabad, Tilford, 17 November 2025: A delegation of khuddam from the Maryland Region of Majlis Khuddam-ul-Ahmadiyya USA had the blessed opportunity of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The meeting commenced as Huzooraa graced the hall with his presence and extended his salaam. Following this, each of the khuddam had the opportunity to introduce himself. After the introductions, the khuddam were graciously granted permission to ask questions for their guidance on navigating modern life while maintaining their faith.
Patience, spirituality and the ladder of success
A khadim asked how Ahmadi youth, surrounded by worldly interests and physical attractions in an age of instant gratification, can make patience, humility and steadfastness a part of their lives to stay on the straight path.
Huzooraa drew an analogy with the khuddam’s academic journey. He pointed out that to obtain a degree, one must study for many years, progressing step by step from primary school. One cannot simply demand to graduate in the first year. Similarly, spirituality is a ladder that must be climbed rung by rung. Attempting to jump straight to the top, expecting to become a saint or waliullah after a few prayers, will only lead to a fall.
Huzooraa reminded them of the Quranic command to strive hard in the way of Allah. Just as we strive for worldly success, we must strive for spiritual progress. (Surah al-Ma’idah, Ch.5: V.36) A relationship with
Allah is not forged in a day; it requires a spiritual jihad. This begins with fulfilling the basic purpose of our creation: worship.
Huzooraa asked, “So, what does Allah desire from us? Worship Allah. Do all of you pray five times a day? Do you pray with concentration? Huzooraa then narrated an incident from the life of the Holy Prophetsa where a Companion entered the mosque, prayed quickly and came to sit down. The Holy Prophetsa told him to go back and pray again because he had not prayed correctly. This happened three or four times until the Companion admitted he did not know how to pray better. The Holy Prophetsa then taught him that prayer must be offered with patience, calmness and a deep awareness of Allah’s presence. (Sahih al-Bukhari, Kitab al-adhan, Hadith 793) Huzooraa advised the khuddam to judge their own prayers against this standard.
Huzooraa said, “After that, one should offer voluntary prayers. Then, remember Allah. Furthermore, there are many commandments in the Holy Quran. Follow them. There are quite a number of commandments. Some say there are 500, 700, or 1200. Look at them. Are we fulfilling the rights of the people or not? Are we fulfilling the rights of Allah or not? So, when all of these things are fulfilled, then one can progress to new heights and then you develop a relationship with Allah.”
True spiritual progress comes from fulfilling the rights of Allah and the rights of His creation. Until these basics are met, one is still a “primary school student” in spirituality. Just as a student must wait years to earn a PhD, a believer must show patience and perseverance in religion.
Huzooraa concluded by reminding them that Allah promises to listen to those who first listen to Him and strive in His path. (Surah al-Baqarah, Ch.2: V.187; Surah al-Ma’idah, Ch.5: V.36)
Does the soul have consciousness after death?
A khadim asked if the soul of a deceased person retains consciousness and if it is aware of what happens to their loved ones. Huzooraa first enquired if the khadim had read The Philosophy of the Teachings of Islam. Upon hearing that he had not, Huzooraa strongly advised him to read it carefully, as it contains the detailed answer. Huzooraa explained that after death, the soul separates from the physical body and is granted a new spiritual body by Allah, suited to the spiritual realm. This is why the Quran speaks of the dwellers of Hell being burned and given new skins; it refers to this spiritual body capable of experiencing the consequences of its actions. (Surah an-Nisa’, Ch.4: V.57) Similarly, those in Heaven will enjoy rewards in their spiritual bodies.
Regarding awareness of the living, Huzooraa explained that Allah informs the deceased of the prayers offered for them by their loved ones. These prayers elevate the status of the deceased in Paradise and Allah informs them that this elevation is due to the prayers of their relatives. This is why the Hadith instructs us to pray for the deceased.
(Sunan Abi Dawud, Kitab al-jana’iz, Hadith 3221)
As for being aware of worldly events, it is entirely up to Allah’s will. He may inform a soul if their loved ones are not doing good deeds, which causes them spiritual pain.
Sometimes, the deceased appear in dreams to the living, warning them against wrong actions. This communication is part of the system Allah has established, not a physical return to this world.
Developing a habit of reading Jamaat literature
A khadim asked how one can inculcate the habit of reading the books of the Promised Messiahas and his Khulafa?
Huzooraa advised that the first habit to develop is reading the Holy Quran with its translation and commentary. Reading the Quran naturally leads to questions and to understand these, one turns to the writings of the Promised Messiahas and the Khulafa Huzooraa highlighted the ease provided by modern technology, such as the Al Islam website and app, where one can click on a verse and immediately access commentaries from the Promised Messiahas and the Khulafa. This study naturally sparks an interest in reading the full books. For those who find it difficult to read entire books initially, Huzooraa recommended compilations like The Essence of Islam (in English) or Hazrat Mirza Ghulam Ahmad Qadianias Apni Tahrirun Ki Ru Se (in Urdu), which organise excerpts by topic. By reading on topics of interest, one is drawn to the original books.
Huzooraa remarked that just as they find time for novels on their tablets or phones, they should dedicate time to these spiritual treasures.
Navigating misinformation in the age of AI
With the rise of AI and the internet, a khadim asked how one can protect oneself from misinformation.
Huzooraa stated that Allah has gifted humans with intellect to distinguish right from wrong. He referenced the Quranic account of Adamas and Satan. Satan vowed to incite humans using cunning methods – analogous to the attractions and misinformation of the modern age. Adamas was warned, yet he forgot and made a mistake. The lesson is that while we live in this world, we have choices.
Huzooraa acknowledged the benefits of AI, such as translation and access to information, but stressed the need to use one’s God-given intellect. We must evaluate information: is it beneficial? Is it moral? Just as we use encyclopaedias or Wikipedia but verify the facts, we must use judgement with AI. Allah has provided us with knowledge and reason; by using them correctly, we can navigate these challenges and draw closer to Him.
Trial or punishment?
A khadim asked how one can differentiate between a hardship that is a trial from Allah and one that is a punishment.
Huzooraa explained that hardships are a natural part of human life; illness and pain affect everyone. He narrated an incident where a Companion found the Holy Prophetsa suffering from a high fever. The Holy Prophetsa explained that he experiences pain more intensely than others but is given the strength to endure it and remains constantly grateful to Allah. (Sahih al-Bukhari, Kitab al-marda, Hadith 5667)
Huzooraa guided that a believer should always be grateful and recite
(Surely, to Allah we belong and to Him shall we return) during difficulties. If a person is righteous, prays, gives charity and fulfils rights, yet faces prolonged hardship, it is a trial from Allah intended to elevate their status or answer their prayers more fully. The Promised Messiahas explained that sometimes the acceptance of prayer is
delayed to allow the supplicant to pray more and achieve a higher station. (Malfuzat, Vol. 2, 2003, p. 149)
However, if a person is engrossed in sin, neglects prayers and violates the rights of others, then hardship is likely a punishment. Sometimes, Allah punishes a person in this world to cleanse them of sins, so they face no punishment in the Hereafter. The key response in every situation is gratitude, prayer and istighfar
Huzooraa said:
“For this reason, be grateful to Allah the Almighty in every state, beg of Him and pray that your trial does not increase. This is the prayer taught by Allah the Exalted and you should frequently recite it, saying, ‘Do not put me in a trial so protracted that I am unable to endure it,’ or, ‘Do not put me through a trial that people before me were not put through.’ [...] The last verse of the Surah I recited during the Fajr prayer this morning is also a prayer for seeking forgiveness from Allah the Almighty. ‘Do not hold us to account, do not prolong our trial and show us mercy.’ This is the prayer we recite, right?
“I repeatedly recite such verses and chapters so that people remember them. If you remember them, you will also uncover the message therein. Then, you will pass through your trials easily. Okay? And do not become overwhelmed with small, insignificant matters and consider them to be great trials. As a human living in this world, you will encounter small difficulties and you must endure them.”
Remaining hopeful amidst global suffering
A khadim asked how to maintain hope and trust in Allah when seeing pain and suffering everywhere.
Huzooraa reiterated that suffering is a universal human experience, affecting atheists and believers alike. The difference is that a believer has the refuge of prayer and trust in Allah. A believer knows that their patience and prayers will be rewarded,
Christian genocide in Nigeria: A fabricated pretext for American intervention
A complex insurgency, not a religious war
either in this world or the Hereafter.
Huzooraa shared a story of a saint who prayed for the resolution of a problem for 30 years. A follower, hearing Allah reject the prayer, asked why he persisted. The saint replied that he had nowhere else to go and had absolute faith in Allah. Immediately, Allah revealed that He had accepted all the prayers offered over those 30 years. This, Huzooraa said, is the level of trust required: knowing there is no other door to knock on but Allah’s.
Steadfastness in a secular society
A khadim asked how an Ahmadi can remain steadfast when facing opposition and isolation for upholding Islamic morals in a secular society.
Huzooraa identified the societal pressures: the push to drink, date, or act immorally. The protection against this is istighfar, the remembrance of Allah and the constant awareness that Allah is watching. Huzooraa said, “Recite Lahawl, recite istighfar and remember Allah. Always consider the fact that Allah the Almighty is watching over you; He is observing every action and deed of yours. Knowing that He is watching, then a person avoids any wrongdoing.”
Huzooraa used the analogy of CCTV cameras: people fear committing crimes where cameras are present, yet they forget that Allah’s “cameras” see everything, even in the dark.
If one maintains this taqwa or the fear of Allah, societal pressures lose their power. Huzooraa reminded them of Satan’s vow to incite people through various evils. To counter this, one must keep good company and avoid vain things or laghw. True good morals begin with the worship of Allah, which then leads to fulfilling the rights of His creation.
Huzooraa said, “Allah the Exalted has instructed us to recite istighfar and as a result, He will protect you against committing future sins and He will forgive the sins of the past.”
A dangerous and factually inaccurate narrative is being peddled by powerful figures in the United States, claiming that Nigeria is witnessing a “mass slaughter” and “existential threat” to its Christian population. This narrative, recently amplified by President Donald Trump and his advisors like Dr Walid Phares, is not only a gross misrepresentation of a complex security crisis but also a transparent pretext for geopolitical meddling that has historically left nations in ruins. (“Trump threatens Nigeria with potential military action and escalates claim of Christian persecution”, apnews.com, 3 November 2025)
The claim of a deliberate, one-sided massacre of Christians in Nigeria is a fallacy that ignores the complex reality on the ground. Nigeria is battling multiple security threats, including the Boko Haram insurgency, its splinter group ISIS-West Africa, and rampant banditry. These groups are fundamentally anti-establishment and target all who oppose them, irrespective of faith. (“Nigeria rejects claims of Christian genocide as Trump mulls military action”, aljazeera.com, 2 November 2025 )
The victims of terrorism in Nigeria are both Muslim and Christian. To claim otherwise is to ignore countless attacks on Muslim communities.
Overcoming feelings of unworthiness
A khadim confessed that he sometimes feels unworthy of offering Salat or reading the Quran due to his sins.
Huzooraa gently corrected this line of thinking. He explained that no one can claim to be “worthy” of worshipping Allah by their own merit. The Holy Quran is the Word of God and reading it is the very cure for sins. If one has a headache, one takes medicine; one does not refuse it because one is in pain. Similarly, if one feels sinful, the remedy is to turn to Allah.
The feeling of unworthiness stems from a fear of Allah, which is good, but it should lead to prayer for purification, not despair. Worship and the remembrance of Allah are what purify a person. Huzooraa said, “When you develop the fear of Allah in your heart, it means you will then pray to Allah the Almighty to cleanse you and purify you. The method which Allah has taught for this is for you to worship Allah and remember Him. The remembrance of Allah purifies one from evil thoughts and deeds. When you do not carry out the virtuous acts, then how will you become purified?”
Huzooraa gave the example of a difficult subject like mathematics: a student does not give up because it is hard; they seek a teacher’s help and strive to learn. Similarly, one must strive and undertake jihad to understand and read the Quran. The specific remedy for feelings of sinfulness is abundant istighfar. Huzooraa encouraged the khadim to strive, pray and study the Quran’s meanings to effect self-reformation, rather than letting Satan deceive him into abandoning the very means of his salvation. The mulaqat concluded with the khuddam having the honour of a group photograph with Huzooraa and each attendee was graciously gifted a pen.
(Summary prepared by Al Hakam)
groups are often state institutions, security forces, and civilian populations regardless of religion. Market bombings, school abductions, and attacks on villages have claimed thousands of Muslim and Christian lives alike. (“Nigeria: Boko Haram Kills 2,053 Civilians in 6 Months”, hrw.org, 15 July 2014)
For instance, there is the issue of the bombing of mosques. Boko Haram has repeatedly targeted mosques and Islamic gathering places, viewing worshippers who do not adhere to their extremist interpretation as apostates. A simple review of news archives reveals attacks such as the suicide bombings at a mosque in Mubi. (“Nigeria attacks: Mosque bomb blasts kill dozens in Mubi”, bbc.com, 1 May 2018)
Even non-religious gatherings are not spared. There are instances where dozens of people have been murdered. For example, there was the brutal attack on a funeral procession in Nganzai. (“More than 60 dead as Boko Haram extremists target funeral in Nigeria”, news.sky.com, 29 July 2019)
Then there is random, indiscriminate violence. The primary targets of these
Framing this as a Christian-specific genocide is a deliberate act of disinformation designed to provoke sectarian division and justify foreign intervention.
The hypocrisy of the ‘savior’: Funding the problem, proposing the ‘solution’
Even if one incorrectly reduces the conflict to “Islamism”, the role of the United States and its allies in fostering such extremism is a matter of historical record.
The US foreign policy apparatus has a long and documented history of arming and funding jihadist proxies to achieve geopolitical goals, often with catastrophic blowback.
Ridwan Gany
Jamia Ahmadiyya International, Ghana
Answers to Everyday Issues
Raising the hands in salat (raf‘ al-yadayn), wedding rings, house flipping, Musleh-e-Maud Day, property and partnership in marriage and ‘he will be buried in my grave’ (hadith)
Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa, has given on various occasions in his written correspondence and during MTA programmes is being published officially below for everyone’s benefit.
What is the correct ruling on raf‘ al-yadayn for the opening takbir in salat?
Someone from Libya wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa:
“When commencing the salat, should one perform raf‘ al-yadayn and raise the hands while saying the takbir-e-tahrimah or the opening takbir, or not, and what is the proof for it?
“Also, is it permissible to wear wedding rings? Some people say that this is a custom of the Christians and there should be no resemblance to them.”
In his letter dated 31 July 2023, Huzoore-Anwaraa provided the following guidance concerning these questions:
“Raising both hands to the ears while saying the takbir-e-tahrimah is established by the sunnah of the Holy Prophetsa. It is not necessary to raise the hands on any other occasion during the prayer besides the takbir-e-tahrimah. It is established from the continuously practised sunnah of the Holy Prophetsa that he would raise his hands to his ears only at the time of the takbir-etahrimah. Accordingly, it is narrated from Hazrat Bara’ ibn ‘Azibra that when Allah’s Messengersa commenced the prayer, he would raise his hands close to his ears; then he would not repeat it for the remainder of the prayer. Similarly, on one occasion, Hazrat ‘Abdullah ibn Mas‘udra said to the people, ‘Shall I not demonstrate for you the salat of the Holy Prophetsa?’ He then performed the prayer and did not raise his hands except on the first occasion. (Sunan Abi Dawud, Kitab as-salah, Bab mun lam yadhkuri r-raf‘a ‘inda r-ruku‘; Sunan atTirmidhi, Kitab as-salah, Bab ma ja’a anna n-nabiyyasa lum yarfa‘ illa fi awwali marrah)
“Following the example of his lord and master, the Most Holy Prophet, Hazrat Muhammad al-Mustafasa, the practice of the Promised Messiahas was also that he would only perform raf‘ al-yadayn at the time of the takbir-e-tahrimah. Accordingly, Hazrat Sahibzada Mirza Bashir Ahmadra writes:
“‘Khawaja Abdur Rahman Sahib, a resident of Kashmir, stated to me in writing that, ‘My father used to say that when the Promised Messiahas intended to offer salat, he would bring the thumbs of his hands up
to his ears. That is, the two would touch each other.’’ (Sirat-ul-Mahdi, Vol. 1, February 2008, pp. 744-745)
“Regarding the performance of raf‘ alyadayn in other parts of the salat besides the takbir-e-tahrimah, the Promised Messiahas states:
“‘There seems to be no particular harm in it, whether one does it or not. In the ahadith, it is mentioned in both ways and the same conclusion is drawn from the practices of the Wahhabis and the Sunnis, because one group performs raf‘ al-yadayn and the other does not. It seems that Allah’s Messengersa performed raf‘ al-yadayn at one time and later abandoned it.’ (Al Badr, No. 11, Vol. 2, 3 April 1903, p. 85)
“The practice of the Promised Messiahas concerning raf‘ al-yadayn was the very practice that the Holy Prophetsa adhered to with constancy. Accordingly, Hazrat Sahibzada Mirza Bashir Ahmadra writes:
“‘Mian Abdullah Sahibra of Sanaur related to me that, ‘In the beginning, I was a strict ghayr muqallid [i.e., one who does not follow a specific school of Islamic law] and was very particular about raf‘ al-yadayn and saying amin aloud. Even after meeting the Promised Messiahas, I continued this practice for a long time. After a considerable period, I once prayed behind him. After the salat, he smiled at me and said, ‘Mian Abdullah, you have acted upon this sunnah a great deal now,’ and his gesture was towards raf‘ al-yadayn.’’ Mian Abdullah Sahibra further says, ‘From that day on, I ceased to perform raf‘ al-yadayn and also stopped saying amin aloud.’ And Mian Abdullah Sahibra further relates that, ‘I never heard the Promised Messiahas perform raf‘ al-yadayn or say amin aloud, nor did I ever hear him recite the basmalah aloud.’ (Sirat-ul-Mahdi, Vol. 1, February 2008, p. 147)”
What is the Islamic ruling on wearing wedding rings?
“As for the question of wearing a wedding ring, there seems to be no harm in it. However, it is not a religious requirement, nor is there any difference in this for men and women. This is because, from a religious standpoint, a man is only enjoined to give the mahr according to his means and to
hold a wedding feast [walimah]. There is no command for either the man or the woman to wear a ring. Some people have adopted the practice of wearing a ring to ostensibly express the strength of the bond, while others do not do so. Among Ahmadis, the practice of wearing a ring with the inscription ‘
[‘Is not Allah sufficient for His servant?’] is common.
“Yes, to perform unnecessary rituals at weddings and to spend extravagantly and recklessly on them is a disapproved of act and I repeatedly draw attention to this in my various sermons and addresses. Recently, in a virtual mulaqat, I also drew attention to the fact that a believer should abstain from extravagant spending on such rituals.”
Is ‘house flipping’ (buying,
renovating
and
selling)
a permissible business in Islam?
Someone from Canada wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, asking whether it is permitted for us to have a business of buying, renovating and then selling houses.
In his letter dated 7 August 2023, Huzoore-Anwaraa gave the following reply to this question:
“If there is no admixture of interestbased money in this business, then there is no harm in conducting such a business. This is because in all the stages of buying a house, fixing it up and then selling it on the market, a person also puts in effort, invests their time and spends their own money. Therefore, there is no harm in it.
“As for the rest, the permission that the Jamaat has given for buying a house through the method of mortgage, which is prevalent in Western society, is only for a state of compulsion and necessity and is limited to one house for personal residence only. To buy house after house as a business through this mortgage procedure, or to run a business of buying houses under this procedure, renovating them and selling them, is not correct. The Jamaat does not encourage this matter; rather, it forbids it, because it involves interest-based transactions.
“A central committee is deliberating on various contemporary financial matters such as bank loans, the stock market and mortgages in light of the guidance of the Promised Messiahas. When a decision is reached, the members of the Jamaat will be informed of it, insha-Allah.”
Why is there no ‘Promised Grandson Day’ celebrated by Ahmadis?
Someone from the UK wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “We commemorate 20 February as Musleh-e-Maud Day upon the fulfilment of the prophecy of the Promised Messiahas regarding the Promised Son. Hazrat Khalifatul Masih IIIrh was the Promised Grandson of the Promised Messiahas, who was also given the name ‘Yahya’ in a divine revelation. So, should we not also commemorate a ‘Promised Grandson Day’?”
In his letter dated 7 August 2023,
Huzoor-e-Anwaraa provided the following guidance on this matter:
“We do not commemorate 23 March and 20 February as anyone’s birthday. Rather, the Ahmadiyya Muslim Jamaat commemorates Promised Messiah Day and Musleh-e-Maud Day on these dates because they are connected with two magnificent prophecies.
“On 23 March, the fourteen-hundredyear-old prophecy of our lord and master, the Most Holy Prophet, Hazrat Muhammad al-Mustafasa, concerning the Muhammadan Messiah was fulfilled and his most ardent devotee, the Promised Messiahas, initiated the Ahmadiyya Muslim Jamaat by taking the pledge of allegiance from his purehearted Companions for the revival and renaissance of the religion of Islam. And on 20 February, Allah the Exalted, accepting the humble supplications and heartfelt prayers of the Promised Messiahas during his fortyday spiritual retreat, bestowed upon him the glad tidings of a magnificent son in the form of the Musleh-e-Maud, as a sign of the truthfulness of the religion of Islam and the veracity of the Most Holy Prophet, Hazrat Muhammad al-Mustafasa, for the service of the religion of Islam and for conveying the message of Islam to the corners of the earth. For the publication of this prophecy, he also published a leaflet and declared it to be a special divine sign. Thus, we commemorate these days because they are related to two magnificent and extraordinary signs.
“As for the rest, concerning the prophecy of the Promised Grandson [nafilah-emaw‘ud], Allah the Exalted graced the Promised Messiahas with numerous such prophecies and abundant signs. The Holy Prophetsa himself had also said that the Promised Messiah would marry and would have offspring. Allah the Exalted also bestowed upon the Promised Messiahas the prophecy of blessed progeny. However, we do not commemorate any day upon the fulfilment of these prophecies, because every prophecy has a rank and a station. And the advent of the Promised Messiah and the glad tidings of the Musleh-e-Maud are two extraordinary and magnificent divine signs that are commemorated as a memorial so that we may understand the objectives of these prophecies, make the matters related to them a part of our lives and become those who fulfil the responsibilities that arise as a result of them in the most excellent manner. May Allah the Exalted grant all members of the Jamaat the capacity to fulfil these responsibilities as they rightfully deserve. Amin.”
Who owns the house in an Islamic marriage according to the sharia?
A lady wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “If a married couple buys a house together and the husband pays the mortgage and bills, does the house belong only to the husband according to Islamic teaching? I believe that for a peaceful life, the term ‘our house’ should be used, because the woman takes care of the house and raises the children. So, does she do this only to hear that the husband can evict her from the house at any time by giving her the mahr? Therefore, should the house not be legally divided equally between the husband and wife?”
In his letter dated 9 August 2023,
Huzoor-e-Anwaraa gave the following guidance on this matter:
“In the sharia, a house belongs to the person who buys it. Therefore, if the husband and wife have bought the house together, then both of them will be the owners of that house, and in that case, both will also be bound to pay the various financial dues of that house. However, if only the husband has bought the house and he is the one paying its various dues, then this house, according to the sharia, will be deemed the property of the husband. Yes, in the event of the husband’s death, if the husband has children, the wife will receive an eighth share from it and if the husband has no children, the wife will receive a fourth share.
“As for the matter of dealing with wives in the affairs of life, Islam has given very clear teachings in this regard. Accordingly, Allah the Exalted states in the Holy Quran:
“‘And consort with them in kindness.’ (Surah an-Nisa’: Ch.4: V.20)
“Then, the Holy Prophetsa also said:
“‘The best of you is he who is best to his wife’. (Sunan at-Tirmidhi, Kitab al-manaqib, Bab fadli azwaji n-nabiyyisa)
“Furthermore, enjoining kind treatment of women, he said:
“‘Beware! I enjoin you to be good to women, for they are indeed like captives in your charge. You have no right over them beyond this, that you may consort with them, unless they commit a manifest indecency. If they do so, then leave them separate in their beds and chastise them in a way that causes no injury. Then, if they become obedient to you, seek not a way against them. Attend! You have a right over your wives and they have a right over you. Your right over them is that they should not allow anyone you dislike to sit upon your beds, nor permit anyone you dislike to enter your homes. And their right over you is that you should feed them in the best manner and provide them with the best clothing.’ (Sunan at-Tirmidhi, Kitab ar-rada‘, Bab ma ja’a fi haqqi l-mar’ati ‘ala zawjiha)
“The Promised Messiahas also drew great attention to the rights of wives and, on various occasions, enjoined his followers to treat their wives with kindness. Accordingly, he states:
“‘In the Holy Quran, there is a command that if a man, out of courtesy and benevolence, gives his wife even a mountain of gold, he should not take it back in the event of a divorce. From this, it is evident how greatly women have been honoured in Islam. In one sense, men have been made the servants of women.’ (Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, p. 288)
“Hazrat Maulana Abdul Karimra of Sialkot writes, ‘The Promised Messiahas used to say, ‘With the exception of indecency, you ought to bear with patience all the other improprieties and discourteous behaviour of your wives […]. I find it utterly shameful for a man to be in a state of conflict with a woman. God has made us men, and in reality, this is a completion of His favour upon us. The gratitude that we owe for this is to treat women with kindness and tenderness.’ On one occasion, there was mention of a certain individual’s rough nature and
abusive language and that he was harsh in the treatment of his wife. On hearing this, the heart of the Promised Messiahas was deeply grieved and he said, ‘This does not behove our friends.’’ (Al Hakam, No. 2, Vol. 4, 17 January 1900, p. 3)
“Therefore, such excellent and balanced teaching does not exist in any other religion or society. The only deficiency is that it is not acted upon as it rightfully deserves. Therefore, every Ahmadi should pay great attention to acting upon it.”
What is the meaning of the hadith ‘He will be buried in my grave’?
Someone from Nigeria, with reference to the hadith of the Prophetsa, یْرِبْقَ یْفِ
(“He will be buried with me in my grave”), wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “Could this also refer to a resemblance in the deaths of the Holy Prophet Muhammadsa and the Promised Messiahas? This is because, just as the Promised Messiahas had to relieve himself before his demise and the opponents raised absurd objections about it, in the very same way, it is mentioned in some ahadith that the Holy Prophetsa also had to relieve himself before his death.”
In his letter dated 15 August 2023, Huzoor-e-Anwaraa provided the following guidance on this matter:
“The resemblance you have tried to establish between the Most Holy Prophet, Hazrat Muhammad al-Mustafasa and his most ardent devotee, the Promised Messiahas, from the aforementioned hadith is not correct. The true exegesis of this hadith is the one that has been given by the Promised Messiahas. He states:
“‘And to interpret the prophecy that, after his demise, the Promised Messiah will be interned in the grave of the Holy Prophet, may peace and blessings of Allah be upon him, to mean that – God forbid –the grave of the Holy Prophet, may peace and blessings of Allah be upon him, will
Continued from page 7
The US and the creation of jihadist networks
Declassified documents and reports from reputable institutions have detailed how the CIA, in collaboration with Pakistani intelligence, funded and armed the Afghan Mujahideen in the 1980s to fight the Soviets. This pipeline of money and weapons directly fostered the global jihadist movement that later gave rise to Al-Qaeda and ISIS. As reported by Foreign Affairs, the legacy of this intervention is a “blowback” that continues to haunt the world. (“Blowback Revisited”, foreignaffairs.com, 1 October 2005)
Weaponising terror in Syria
In the Syrian conflict, the US and its allies funneled weapons to so-called “moderate rebels”, a significant portion of which ended up in the hands of jihadist factions like Hayat Tahrir al-Sham (formerly Al-Nusra Front, an Al-Qaeda affiliate).
Investigations by outlets like The Guardian have highlighted how these weapons shipments often “ended up in the
be reopened, is the error of the literalists. Such concepts are replete with insolence and disrespect. Rather, it means that the Promised Messiah will be so close to the Holy Prophet, may peace and blessings of Allah be upon him, in nearness of station that, after his death, he will achieve the rank of nearness to the Holy Prophet, may peace and blessings of Allah be upon him and his soul shall meet the soul of the Holy Prophet, may peace and blessings of Allah be upon him, as if the two were in the same grave. This alone is the true meaning [of this prophecy]; if someone wants to interpret it differently, it is up to him.
“‘Spiritual people know that after death, physical proximity has no meaning. On the contrary, it means that everyone who has spiritual nearness to the Holy Prophet, may the peace and blessings of Allah be upon him, his soul is brought close to the soul of the Holy Prophetsa, as Allah the Almighty says:
“‘[‘So enter among My chosen servants and enter My Garden. (Surah al-Fajr, Ch.89: V.30-31)]’ (Haqiqat-ul-Wahi, Ruhani Khazain, Vol. 22, p. 326)
“As for the rest, the call of nature is one of the necessities of life that Allah the Exalted has made incumbent upon every human being; to make this a means of objection against any sent one of God is an act of sheer ignorance. Therefore, in my view, it is not correct to make this a means of resemblance either. We cannot use something as a point of similarity which ignorant opponents have already exploited as a cause for objection against one of our beloveds. To do so would be to furnish the opponents of our other beloved – our lord and master, the Most Holy Prophet, Hazrat Muhammad al-Mustafasa – with a pretext to cast an aspersion upon his pure personage.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)
hands of jihadists”. (“Syrian rebels to start receiving US weapons amid anxiety from Congress”, theguardian.com, 23 July 2013)
The question then becomes: Is the US genuinely concerned about terrorism, or does it create and sustain problems to later disguise itself as the solution, thereby justifying its military and economic expansion?
A trail of ruin: The catastrophic aftermath of US intervention
The proposed US intervention in Nigeria should be viewed with extreme skepticism, given the unequivocally disastrous results of such actions elsewhere. The United States does not have a history of bringing peace; it has a history of destroying nations and snatching peace from their people. The following are just a few examples:
• Iraq: The 2003 invasion, based on false claims of WMDs, led to the deaths of hundreds of thousands, the rise of ISIS, and a shattered state. (“‘The US army destroyed
Continued on page 13
A prophecy fulfilled: How lifespans increased in the era of the Promised Messiah
Faateh Malik
Missionary, Kyrgyzstan
It is the divine will of Allah Almighty to manifest the truth of His chosen servants to the world from every conceivable perspective. Throughout history, He has provided a myriad of signs – each attesting to the truthfulness of His prophets in ways suited to the hearts and minds of all people.
The seeker of wisdom may recognise this truth through the lens of philosophy, the scholar may find confirmation in the annals of history, the scientist may discern it through the laws of nature, and the ordinary observer may perceive it through personal experience.
In this way, Allah’s guidance reaches every soul according to its capacity to understand and appreciate His signs. Allah Almighty articulates this concept in the Holy Quran as follows:
“Soon We will show them Our Signs in all parts [of the earth], and among their own people until it becomes manifest to them that it is the truth.” (Surah al-Ra’ad, Ch.41: V.54)
This Quranic verse highlights that the signs of Allah manifest in diverse ways, guiding individuals according to their capacity to perceive them. Likewise, various companions recognised the Holy Prophet’ssa truthfulness in ways suited to their own understanding and experience. Some observed his exemplary character and moral integrity, while others noted his wisdom, foresight, and the fulfilment of prophecies he shared.
During the time of the Messengersa of Allah , those familiar with the Torah recognised his truthfulness within its scriptures. Scholars of the heavens discerned his authenticity through the movements of the stars, while Waraqah bin Nawfal affirmed the truth of his words by studying the histories of previous prophets.
Hazrat Khadijara drew upon her close companionship with him, witnessing his inherent goodness and purity, as evidence of his truthfulness. Similarly, various companions acknowledged the authenticity of the Holy Prophetsa through different perspectives, each finding guidance according to their understanding and insight.
A sign for the advent of the Messiah & Mahdi
This principle similarly applies to the Promised Messiahas. In the ahadith, the Holy Prophetsa described various signs of the coming Messiah and Mahdi, allowing individuals to recognise the one who is to appear according to these signs, each according to their own discernment.
Among these signs, a notable indication of the Mahdi is the prolongation of life spans during his era. This tradition, narrated by Hazrat Alira, has been documented in several texts, including the following specific wording.
“And lifespans will be lengthened, and trusts will be fulfilled, and the wicked will be destroyed.” (Muhammad b Ahmad as-Saffarini, Kitab Lawa’ih al-Anwar alBahiyya wa-Sawa’i’ al-Asrar al-Athariyya, 1905-06, Vol. 2, p. 72)
At another place it is stated:
“And lifespans will be lengthened, and trusts will be fulfilled, and trees will bear fruit, and blessings will be multiplied, and the wicked will be destroyed, and the righteous will remain, and there will not remain anyone who hates the People of the House (Ahl al-Bayt), peace be upon them.”
(Yusuf b Yahya al-Maqdisi as-Sulami, ʻIqd ad-Durar fi Akhbar al-Muntazar wa-huwa al-Mahdi ʻalayhi as-Salam, 1989, p. 268)
All the prophecies mentioned in these ahadith have been fulfilled in various ways in the present era. However, the prophecy that warrants particular attention in this article is the extension of life spans during the time of the Promised Messiahas
A testament of truthfulness
This prophecy can be examined from multiple perspectives, serving as compelling evidence of the truthfulness of the Promised Messiah and Mahdias. The Promised Messiahas highlights this sign among the numerous signs of his authenticity based on the traditions found in the hadiths as follows:
“What has been mentioned in the hadith that in the era of the Promised Messiah lifespans will become longer does not mean that the door of death will be completely closed and no person will die.
“Rather, it indicates that those people who will be his sincere companions in providing financial and physical support, and who will be engaged in the service of religion, their lifespans will be extended for the reason that they will be beneficial existences, and Allah the Exalted has promised:
“‘But that which benefits people remains on the earth.’
“This matter is in accordance with the law of nature that lifespans will be extended. This era which has been extended is also due to His mercy and there is some special wisdom in it.” (Al Hakam, 17 August 1903, Vol. 7, p. 10)
He mentioned this matter in another place as follows:
“What has been mentioned in the ahadith that in the time of the Promised Messiah lifespans will be increased – the meaning of this that has been explained to me is that the lifespans of those people who will be servants of religion will be increased.
“One who cannot be a servant is like an old ox that the owner may slaughter whenever he wishes, and one who is a servant with a true heart becomes dear to God, and God the Exalted has reluctance in taking his life. Therefore, it has been stated: ‘But that which benefits people remains on the earth.’” (Al Hakam, 31 August 1902, Vol. 6, p. 8)
He further said:
“I have a very deep longing and offer supplications so that the lives of my friends are prolonged and the prophecy in the hadith is fulfilled, which states that in the era of the Promised Messiah, death will vanish from the earth for forty years.”
Then, the Promised Messiahas said:
“This obviously, cannot imply that the cup of death will be taken away from all living creatures during this time. What this means is that those from among them who are beneficial to humanity and valuable individuals, Allah the Almighty will bless their lives.” (Malfuzat [English], Vol. 2, p. 25)
One interpretation of this hadith, which the Promised Messiahas himself presented, as proven from the above quotations, is that Allah the Almighty will grant an extraordinary extension in the lives of the Promised Messiah and his companions who are beneficial to mankind.
Evidence through a prolonged life
One potential interpretation of the fulfilment of this prophecy is the blessed life of Hazrat Mirza Ghulam Ahmad of Qadian, the Promised Messiahas.
Despite suffering for a long time from diabetes and migraine, Allah the Almighty granted him miraculously blessed and prolonged life, in accordance with His revelation. Not only did he continue his mission until his last breath despite illnesses, but he was also protected – under the divine promise “I will be your Helper, I shall protect you” (Tadhkirah [English], 2018, p. 103) – from the plots and attempts on his life by evildoers and opponents.
Another perspective: The companions
Viewed from another angle, this prophecy also appears to be fulfilled in those
companions of the Promised Messiahas who attained long lives as a result of his prayers.
The literature of the Ahmadiyya Muslim Jamaat contains scores of such examples during the era of Promised Messiahas, in which Allah the Almighty saved people from certain death through his prayers and remedies, and granted them miraculous longevity.
Incidents such as that of Abdur Rahim of Hyderabad, the recovery of Seth Abdur Rahman Sahib and the revelation regarding the “Signs of Life,” and the healing of Hazrat Nawab Muhammad Ali Khan’sra son from illness are only a few among countless historical examples. Through these, Allah the Almighty manifested the acceptance of the Promised Messiah’sas prayers and blessed people with extended lives.
The era of the Khulafa
Even today, in the time of the Promised Messiah’sas Khulafa (successors), this prophecy continues to be fulfilled.
There are not just hundreds but thousands of instances where Allah the Almighty, through the prayers of the Khulafa, bestows blessings upon the lives of both Ahmadis and non-Ahmadis alike.
Diseases that doctors and specialists, based on their knowledge and expertise, declare incurable are healed through these prayers. By the grace of Allah, such individuals are not only cured but also granted long and blessed lives.
While mentioning these very signs of the acceptance of his prayers, the Promised Messiahas said:
“Those prayers which have been mentioned above are not concerning ordinary matters, but rather a portion of them is regarding the healing of those sick people whose illness, due to the severity of symptoms, was truly similar to death, but God cured them through my prayer. And some prayers are concerning those people who had become hopeless of having children, but God gave them children through my prayer.” (Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, p. 332)
At another instance, the Promised Messiahas elaborated:
“My belief is that no disease is incurable. Every disease can be cured. When the doctor calls any disease incurable, it means that the doctor is unaware of its cure. It has come to my experience that doctors describe many diseases as incurable, but Allah the Exalted enables a patient to recover from it in one way or another. Some patients become entirely hopeless. This is a mistake. One should never despair of the mercy of God Almighty; He has every cure in His hands.” (Malfuzat [English], Vol. 8, p. 441)
Fulfillment through medical science Another aspect of
be lengthened) can also be observed today through the lens of modern medicine and science.
When I conducted a little research on this matter, I discovered that this was in fact a great prophecy, which – through the progress of medical science – is being fulfilled in the blessed era of the Promised Messiahas. A mere glance reveals that no one can now deny this sign of the Promised Messiah’s time.
The details of this are as follows:
In the ahadith, the words رٰامَعْأَلْاِ
are used, meaning that lifespans will be extended. This was mentioned in a general sense, meaning that all kinds of people would benefit from it. In other words, just as the signs of the solar and lunar eclipses were witnessed by the entire world, likewise every person can see that in the time of the Promised Messiahas, people’s lives have indeed been lengthened. And this has truly come to pass.
In the time of the Promised Messiahas, medical science advanced to such a degree that lifespans began to increase significantly, and with every passing day new advancements continued to emerge. Every new day brought fresh progress in medical science, new treatments for diseases appeared, and new methods of diagnosis were developed.
In the blessed era of the Promised Messiahas, medical science reached a stage where innovative means of diagnosis came to light, treatments became more accessible, people began to recover from diseases, and lives began to lengthen. Prior to this, most people departed this temporary world simply because their illnesses could not even be properly diagnosed.
Before the time of the Promised Messiahas, many diseases were considered incurable.
For example, tuberculosis was almost regarded as untreatable in that era. If someone contracted it, it was thought that the person was slowly but surely on the path to death, with no complete cure available. But later, medicines were discovered for this disease, until finally today it has reached the stage where there is complete treatment available, and it is no longer considered a fatal illness. This is only one example, but there are hundreds more that could be given.
In today’s era, gathered data and statistics clearly demonstrate how human lifespans have increased. And this phenomenon has not been confined to India alone; rather, Allah the Almighty has fulfilled this prophecy of the Promised Messiah’s era throughout the entire world, as clear as daylight.
Even the underdeveloped regions of Africa have become a reflection of this prophecy’s fulfilment. I will, with the help of data and statistics, demonstrate how this prophecy has been fulfilled.
Statistical evidence
To understand this matter, let us examine the statistics from before the time of the Promised Messiahas, then after his era, and up until the present day. For instance, if we look at what the average lifespan (life expectancy) was before the time of the Promised Messiahas, what it became afterwards, and what it is today, we find astonishing results.
By life expectancy, we mean the average age of a population in a given country, region, or group, reflecting their expected lifespan. Life expectancy is determined through the analysis of birth data, death rates, and other vital factors of life.
In India, before the claim of the Promised Messiahas, in 1850, the average life expectancy was about 25-27 years. This means that, given the conditions of that era, along with prevalent diseases and mortality patterns, a newborn was expected to live around 25 to 27 years. This does not mean that everyone died at that age; rather, while some lived long lives, many children died in infancy, bringing the average down.
After the advent of the Promised Messiahas, life expectancy began to rise: by 1940 it had reached 30-32 years, by 1990 it had increased to 58-60 years, and by 2023 it had risen to 72 years. (“Life expectancy”, ourworldindata.org, accessed on 21 October 2025)
In Europe, the average life expectancy in 1850 was 43 years. By the 1890s it had risen to 51 years, by 1950 to 60-66 years, by 2002 it had reached 77.6 years, and in 2023 it stands between 78-84 years. (“Mortality and life expectancy statistics”, ec.europa.eu, March 2025; “Life expectancy at birth”, ined. fr, Jul 2024)
In the United States, average life expectancy in 1850 was 40-43 years. By 1900 it had risen to 47 years, by 1975 to 72 years, and by 2023 it had reached 78.4 years. (“Life expectancy”, ourworldindata.org, accessed on 21 October 2025; “An estimate of the expectation of life in the United States in 1850,” Paul H Jacobson, pp. 197-201)
In Africa, in the 1800s, life expectancy was 26 years. By 1950 it had increased to 37 years, by 1990 to 51 years, and in 2023 it had reached 61-64 years. (“Africa Life Expectancy [1950-2025]”, macrotrends.net, accessed on 21 October 2025)
Infant mortality rate
Looking at this prophecy from another perspective, the increase in children’s lifespans is even more astonishing. This is measured through the Infant Mortality Rate (IMR), which refers to the number of children per 1,000 live births who die before reaching one year of age.
In India, at the beginning of the 1900s, about 200 out of every 1,000 children (i.e., 20%) died before reaching the age of one. Today, that number has drastically decreased – only about 3 out of every 100 children (3%) die before the age of one.
In the UK, in 1900, about 15% of infants died before reaching one year. Today, that number has dropped to below 1% (0.4%). In Australia, the IMR in 1885 was 12%; by 1955 it had fallen to 0.3%, and today it is about 2%. In Africa, the recorded data shows that in 1950, 32% of infants died before age one, whereas today that number has decreased to 6%. (“Infant deaths in 19th-century England”, open.edu, accessed on 21 October 2025; “Infant mortality rate [under one year old] in Australia from 1870 to 2020,” statista. com, 9 August 2024; “Child mortality rate [under five years old] in Africa from 1950 to 2023”, statista.com, 17 July 2025)
Child mortality rate
If we look beyond infants to the Child Mortality Rate (the number of children who
die before the age of five), the results are equally remarkable.
In India, in 1880, nearly 50% of children used to die before reaching five years of age. In fact, even four of the Promised Messiah’sas own children passed away in childhood. Today, in India, that number has dropped to less than 4%. (“Child mortality rate [under five years old] in India from 1880 to 2020”, statista.com, 9 August 2024)
In Egypt, in 1895, over 40% of children died before the age of five; today, that figure has decreased to 2%. (“Child mortality rate [under five years old] in Egypt from 1895 to 2020”, statista.com, 9 August 2024)
In Canada, the figure was once nearly 30%, but today it is less than 1%. (“Child mortality rate [under five years old] in Canada, from 1830 to 2020”, statista.com, 9 August 2024)
In the UK, around 1850, about 25% of children died before the age of five; today, the figure is less than 0.5%. (“Child mortality rate [under five years old] in the United Kingdom from 1800 to 2020”, statista.com, 9 August 2024)
Thus, whether we look at overall life expectancy, infant survival, or child mortality, the fulfilment of the prophecy
“lives will be lengthened” – is manifested clearly, and has been demonstrated in the age of the Promised Messiahas like never before.
Crude death rate
The fulfilment of the prophecy regarding the extension of lifespans can also be assessed from another perspective – that of the Crude Death Rate (CDR). This term refers to the number of deaths in a given country or region within the total population, usually expressed as the number of deaths per 1,000 people annually.
If we look at this in the case of India, in 1901 the Crude Death Rate (CDR) was 48 – that is, in one year, out of every 1,000 people, 48 would die. By 2020, this figure had decreased dramatically to only 6 deaths per 1,000. (“Demographic Transition in India: Insights Into Population Growth, Composition, and Its Major Drivers”, oxfordre.com, 26 April 2021)
Similarly, every country has witnessed a decline in annual deaths. On a global scale, in 1950, around 20 out of every 1,000 people would die annually, whereas in 2023, the figure dropped to just 7 per 1,000. In other words, human lifespans have indeed become longer. (“Life expectancy”, ourworldindata. org, 3 December 2024)
Scientific milestones
With the advent of the Promised Messiahas, Allah the Almighty began to create the means by which lifespans started to increase. The greatest worldly progress was made in the field of medical science.
Before this era, there were neither the medical facilities necessary to cure many diseases, nor the instruments to diagnose them. From this angle too, this prophecy shines forth as a powerful proof of the truth of the Promised Messiahas
In matters of disease, the very first step is diagnosis. If the diagnosis itself is inaccurate, then recovery becomes nothing short of a miracle.
Today, a fundamental and significant method of diagnosis is the blood test. In
1901, Karl Landsteiner and his colleagues presented the theory that human blood varies, and that diseases can be detected through it. Experiments followed, and by the 1930s, diagnosis through the blood of ordinary people had begun. For this discovery, Landsteiner was awarded the Nobel Prize.
Today, almost every diagnostic process begins with a blood test. Thus, the revolutionary era of healing from diseases and extending lifespans began precisely in the time of the Promised Messiahas.
Likewise, the milestone invention of X-rays was made in 1895 – during the lifetime of the Promised Messiahas – by the German scientist Wilhelm Conrad Röntgen. Thereafter, X-rays began to be used in hospitals for medical diagnosis.
Similarly, ultrasound was discovered in the 1880s, which proved to be a significant advancement in diagnosing complications in pregnant women by the 1950s. It was as if the efforts to detect and address the future challenges of human life began even before its existence.
The journey that began in the time of the Promised Messiahas with the invention of tools used in disease diagnosis has now reached the era of artificial intelligence (AI).
Today, AI is being employed to detect illnesses even before they manifest, to trace their root causes, and to devise solutions. Every day, hundreds of doctors and scientists strive for ways to prolong human life, to overcome diseases that threaten mankind, and to help humanity live longer, healthier lives.
If this is not a testimony to the truth of the saying of the Holy Prophetsa, and the divine sign of the age of the Promised Messiahas, then what else could it be?
Conclusion
On the basis of all these statistics, we can clearly say that the prophecy regarding the age of the Messiah and Mahdi is shining forth in all its glory, proclaiming to the entire world:
(The Messiah has come! The Messiah has come!)
All these inventions and advancements are in fact proof of the advent of the Messiah and Mahdi and of the appointed time. Every region, every nation, every country, and every family – when they look back at their own history – will see that lifespans have indeed increased.
The progress of medical science and other innovations bear witness to the truth of the Promised Messiahas. Each new day appears to fulfil this prophecy with even greater magnificence. Among the countless signs of his truth, one radiant sign is this very extension of human life.
“A heart that is pure does not require too many Signs; A single Sign is enough, if the heart is God-fearing.” (Barahin-eAhmadiyya Part V [English], p. 162)
And how true were the words of the Promised Messiahas when he said:
“Whoever drinks from the cup that has been given to me, through my hand, will never die.” (Izala-e-Auham, Ruhani Khazain, Vol. 3, p. 104)
Recent tabligh activities of Jamaat-e-Ahmadiyya Italy
Missionary-In-Charge, Jamaat-e-Ahmadiyya Italy
Vatican commemoration of 60 years of Nostra Aetate
On 28 October 2025, an international interfaith gathering was held in the Vatican to mark the 60th anniversary of Nostra Aetate, the 1965 declaration of the Second Vatican Council. Issued in the aftermath of the Shoah, Nostra Aetate opened a new chapter in relations between the Catholic Church and other world religions, promoting mutual respect, peace, harmony and cooperation.
The declaration contains a notable passage on Islam, affirming the Church’s respect for Muslims who “adore the one God, living and subsisting in Himself, merciful and almighty”, and calling on Christians and Muslims to “forget the past” and to work sincerely for understanding, social justice, moral good, peace and freedom.
Jamaat-e-Ahmadiyya Italy was invited to the commemoration by Cardinal George Jacob Koovakad, Prefect of the Dicastery for Interreligious Dialogue. The Jamaat’s delegation consisted of Abdul Fatir Malik Sahib, National President of Jamaat Italy; Marwan Gill Sahib, National President of Jamaat Argentina; Sayd Aqeel Shah Sahib, Missionary in Italy; Basheeruddin Tomasi Sahib, Secretary Tabligh Jamaat Italy; and my humble self.
Delegates from various faiths around the world were also present. Representing the Jamaat on stage were Marwan Gill Sahib and my humble self.
During the programme, the delegation had a brief opportunity to meet Pope Leo XIV. Marwan Gill Sahib introduced the Jamaat and the institution of Khilafat in Spanish, while I conveyed greetings from Hazrat Khalifatul Masih Vaa, spoke about the Jamaat’s humanitarian initiatives and extended an invitation for the Pope to visit the mosque. The Pope responded with a smile and a nod of acknowledgement.
The following morning, the delegation also attended the Pope’s General Audience, where they joined other Muslim leaders from around the world for a group photograph.
Islam’s message of peace delivered at the Italian Senate
On 5 November 2025, Jamaat-e-Ahmadiyya Italy was granted the unique honour of presenting Islam’s teachings of peace at one of the country’s highest legislative institutions, the Senato della Repubblica. The international conference, held in the historic Sala Zuccari, focused on the theme “Persecution on the Basis of Religion and Conscience in the World.”
The event was organised at the invitation of Senator Valeria Valente, in collaboration with the think tank LIREC. Representatives from various faith communities and institutions took part, engaging in discussions on religious freedom and freedom of conscience.
I represented the Jamaat in my capacity as a member of LIREC’s Scientific Committee and briefly outlined the establishment of the Ahmadiyya Muslim Jamaat, its global humanitarian efforts and the peaceful mission carried out under the leadership of Khilafat-e-Ahmadiyya. I also referred to the opposition faced by the Jamaat while
conveying its message of peace.
The occasion marked a historic moment as photographs of the Promised Messiahas, Hazrat Khalifatul Masih Vaa and Hazrat Sahibzada Abdul Latif Shaheedra were displayed within the distinguished hall.
The Jamaat delegation consisted of the National President of Jamaat Italy, my humble self and some other office-bearers.
Cardinal Matteo Zuppi visits Jamaat Italy’s National Centre
On 8 November 2025, Jamaat-e-Ahmadiyya Italy hosted Cardinal Matteo Zuppi, Archbishop of Bologna and President of the Italian Episcopal Conference, at its national headquarters, Bait-ul-Tauhid, in San Pietro in Casale (Province of Bologna).
Cardinal Zuppi is widely regarded as one of Italy’s most prominent and respected religious leaders. His visit marked a significant moment in the ongoing efforts to foster understanding and dialogue between faith communities in the country.
To welcome the Cardinal, the Jamaat organised an interfaith reception, attended by over 150 distinguished guests. The majority of attendees were non-Ahmadi Italian friends, including representatives from the political, religious, academic, social and local leadership of the region.
Among the notable guests were Hon Emanuela Del Re, former Deputy Minister of Foreign Affairs of Italy, Former EU Special Representative for the Sahel; Councillor Carla Fermariello, Member of the Rome City Council; professors, theologians and religious experts affiliated with the Vatican; the Mayor of San Pietro in Casale and members of his administration.
Throughout the programme, several invited speakers shared their reflections and, in the presence of Cardinal Zuppi, expressed appreciation for the services and peaceful message of the Ahmadiyya Muslim Jamaat.
‘The Concept of Peace in Religion’ event held in South Virginia, USA
Dr Naeem Ahmad
Secretary Ishaat, South Virginia Jamaat, USA
“The Concept of Peace in Religion” interfaith event was held at the Masroor Mosque on 25 October 2025, attended by 65 non-Ahmadi guests from different faiths, including a reporter covering for a local newspaper, InsideNova
Prior to the formal proceedings, the guests visited the exhibition of the Holy Quran and other Jamaat books related to peace, in particular the book World Crisis and the Pathway to Peace
The programme commenced with a recitation from the Holy Quran, followed by a welcome address by Kareemullah Kaleem Sahib, President of the Jamaat South Virginia, USA. Secretary of Public Affairs, Zeeshan Ahmad Sahib, while moderating the event, read a press release by the Jamaat USA regarding the 28 September 2025 attack on a church in Michigan, expressing heartfelt condolences to the victims. Honourable speakers from other faith groups included President Anthony Solomon from Ner Shalom Congregation, President Chris Blair from the Church of Jesus Christ of Latter-day Saints, Mr Devinder Singh from the Sikh Centre of Virginia, Alaji Abdulatifi from the Sierra Leonean Muslim Community and Sergeant Steven Curtis from Stafford County Sheriff’s Office. Each speaker shared their thoughts on the subject in light of their religious teachings and perspectives.
Ahmadi missionary Salman Tariq Sahib spoke on the Islamic perspective of peace, focusing on justice as the root of societal harmony.
In the end, Kareemullah Kaleem Sahib again thanked all the attendees and speakers. The event concluded with a silent prayer. Attendees shared positive reflections on the event, highlighting the educational and unifying experiences with calls for more frequent interfaith interactions to build bridges and foster harmony. InsideNova published an article sharing their coverage of the event. Prince William Living published a detailed event report and Potomac Local also made a post to report our event.
Inaugural East and Central Africa Ansarullah Refresher Course held in Kenya
Tahir
The inaugural East and Central Africa Ansarullah Refresher Course, hosted in Kenya on 18-19 October 2025, marked a historic milestone for Majlis Ansarullah on the continent. The seminar successfully gathered delegates from 10 nations to foster spiritual growth and administrative excellence, culminating in a renewed zeal for the service of Islam Ahmadiyyat. The days leading up to the conference were marked by purposeful activity following the arrival of a Markaz representative, Abdul
Sahib, on 13 October 2025. On 15 October, a visit was conducted
a
of the Kathiani Jamaat, the
headquarters for the Eastern Region. This visit featured a highly interactive meet-andgreet session with local members. Delegate arrivals commenced on the same day.
The well-attended seminar commenced on 18 October. The foreign attendance comprised 28 delegates from 10 countries.
The total attendance reached 67.
The inaugural session involved introductions by the heads of each delegation, followed by a welcome speech from Sadr Majlis Ansarullah Kenya, who also provided a brief presentation on the administrative structure of Majlis Ansarullah. The core of the seminar was modelled around highly
interactive presentations focusing on the four pivotal qiadats: Umumi, Maal, Tarbiyat and Tabligh. Delegates actively shared their regional experiences and best practices, enriching the learning environment for all present. The Markaz representative also provided guidance in light of the instructions from Hazrat Khalifatul Masih Vaa
On the final day, participants watched a repeat telecast of Huzoor’saa inspiring closing address that he had delivered during the Majlis Ansarullah UK’s 2025 Ijtema.
Ataul Wasih Tariq
Ahmad Machengo Kenya Correspondent
Khaleque Talukdar
to
mosque
Majlis Ansarullah UK’s Muqami Region holds 8th Charity Walk
Masood Nawaz Malik UK
This year’s East Hampshire Beacon of Peace Charity Walk was held on 25 October 2025, attended by over 250 people at Hogmoor Inclosure in Bordon.
The day began early with Fajr prayer. Over 138 participants had registered in advance and many more joined on the day, making the crowd even bigger. It was heartening to see so many volunteers from diverse backgrounds, helping to make the day run smoothly. The funds raised will make a tangible difference for 38 local charities supporting causes in community support, education, health, disability and wellbeing. The event also drew coverage from local media, helping spread our message of peace and unity even further.
The opening session began with a recitation from the Holy Quran, followed by a welcome speech by Adeel Shah Sahib, a missionary, and a speech by Ms Julie Butler, who shared how the walk had grown
from supporting just four charities in 2017 to now assisting 38. She reminded all the participants about the wonderful work of Beacon of Peace and that every penny raised goes directly to the charities. Among the dignitaries present were Cllr Catherine Clarke, Mayor of Whitehill and Bordon; Mr Gregory Stafford MP, Member of Parliament for Farnham and Bordon; and Rt Hon Damian Hinds MP, Member of Parliament for Petersfield.
Cllr Graham Hill, Chair of East Hampshire District Council, recalled his connection with the Jamaat and attending Jalsa Salana UK. He expressed his admiration for the Ahmadi Muslims supporting society and all humanitarian work. Both MPs present, Mr Gregory Stafford and Rt Hon Damian Hinds, offered heartfelt words of encouragement and gave special mention to all the charities in attendance.
Lutf ur Rehman Sahib, Chairman of Beacon of Peace, thanked all the guests and participants who had come for this great cause. He expressed gratitude to
Sahibzada Mirza Waqas Ahmad, Sadr Majlis Ansarullah UK, for his participation and support. He also praised the Muqami Region’s team for organising and hosting the event and invited all participating charities to the cheque presentation ceremony on 5 December in Islamabad.
Before the walk began, Julie Reid delivered helpful health and safety guidance. The formal session concluded with a silent prayer led by Sadr Majlis Ansarullah UK. Around 11 am, everyone gathered at the starting line and with the cutting of a ribbon, the walk officially launched.
The route took walkers through scenic woodland paths, sandy tracks and open stretches. The drizzle added a touch of adventure as participants navigated muddy patches and shared laughter along the way. Marshals were posted at key points throughout the route, guiding walkers and offering cheerful encouragement. At the finish line, medals and smiles were exchanged, and participants had refreshments.
Several local charities also shared their reflections from previous years. HomeStart, which supports families with children under five, expressed a heartfelt thank you, noting that it costs around £1,000 to support one family with a dedicated volunteer. They shared their deep gratitude for the continued support and said they look forward to taking part in future years. Representatives from East Hampshire District Council commented that it was “a pleasure and privilege” to join the event, describing it as “a great success” and highlighting that the real purpose of the day is to support the charities we raise money for.
As Rt Hon Damian Hinds later remarked with a smile, “No one ever leaves a Beacon of Peace Walk hungry or thirsty,” a reflection of the warmth, generosity and hospitality that make this event so special year after year. His words beautifully captured the spirit of the day, where community, charity and compassion come together not only to raise funds but also to nourish hearts and build lasting bonds over shared food, friendship and purpose.
10th annual ijtema held by Majlis Ansarullah Finland
Tahir Ahmad
Qaid Ishaat, Majlis Ansarullah Finland
Majlis Ansarullah Finland held its 10th annual ijtema on 18-19 October 2025 at the Noor Mosque in the city of Vantaa, Finland. The first day of the ijtema began at 10 am with the flag-hoisting ceremony, followed by the opening session, which began with a recitation from the Holy Quran, followed by the Ansar Pledge, a poem, programme details by Nazim-e-A‘la and a speech by a missionary, Shahid Mahmood Kahlon Sahib. After this, academic and sports competitions were held.
The second day began with Fajr prayer, followed by breakfast and sports competitions.
After the elections of some office bearers of the auxiliary, the concluding session commenced with a recitation from the Holy Quran, followed by a poem and an annual report by Sadr Majlis Ansarullah Finland, Farrukh Islam Sahib. Prizes were then distributed among members who achieved outstanding positions in academic and sports competitions, as well as those who excelled in the Educational Book Quiz held earlier in the year.
Afterwards, the National President of Jamaat Finland delivered the closing address, offering valuable advice and encouragement. The ijtema concluded with a silent prayer.
Continued from page 7
our lives’: Five Iraqis on the war that changed the Middle East”, theguardian.com, 19 March 2023)
• Libya: The 2011 NATO-led intervention toppled the government, leading to a decade of civil war, slave markets, and a failed state that became a haven for terrorists. (“Media Erase NATO Role in Bringing Slave Markets to Libya”, fair.org, 28 November 2017)
• Syria & Yemen: U.S. involvement and massive arms sales to Saudi Arabia have fueled protracted conflicts, creating the world’s worst humanitarian crises. (“Fueling Conflict”, oxfam.org, 17 January 2023)
The pattern is clear: US intervention is not a remedy; it is a catalyst for total societal collapse.
The real target: Nigeria’s resources, not its people
The proposed intervention is not born of altruism. The US has strategic interests, and the suggestion by Dr Walid Phares to establish a U.S. base in Port Harcourt reveals the true motive. (“Tension Rises As US Expert Urges Trump To Build Military Base In Port Harcourt”, abcnews.com, 4 November 2025)
There are two main that expose the issue:
1. The security pretext is weak: Rivers State, where Port Harcourt is located, is a predominantly Christian state in the Niger Delta. It has not been a primary hotspot for the Boko Haram insurgency, which is concentrated in the northeast. The claim that a base is needed there to “deter Boko Haram” is geographically and logically inconsistent.
2. The resource motive is overwhelming:
Port Harcourt is the heart of Nigeria’s oil and gas industry. The Niger Delta is the pioneer and primary source of Nigeria’s petroleum wealth. Establishing a military base in this strategic location has nothing to do with fighting terrorism and everything to do with securing control over vital energy resources. Is the goal to get rid of terrorists, or to get a stranglehold on Nigerian gas and oil?
A call for unity and sovereign resolve
Nigerians must be vigilant. The proposed external intervention is a Trojan horse. The US, knowing Nigeria’s vulnerabilities to tribalism and religion division, is deploying a familiar tactic: weaponising identity politics to create chaos, making the country easier to manipulate.
The solution to Nigeria’s security challenges will not come from a foreign power with a bloody track record and hidden agendas. It lies in:
• National unity: Rejecting divisive narratives that pit Muslims against Christians
• Stronger domestic institutions: Reforming and adequately funding the Nigerian military and police
• Socio-economic development: Addressing the root causes of instability, such as poverty and unemployment
The path forward for Nigeria is not through welcoming a foreign “savior” that has destroyed every nation it has “saved”. The path forward is through unity, sovereign resolve, and a collective rejection of this transparent and dangerous geopolitical game.
The cost of failure is a fate worse than the current crisis, a fate seen in the ruins of Libya, Iraq, and Syria.
100 years ago...
Introduction to the Ahmadiyya Muslim Jamaat in Hartmann’s
Who’s Who, 1925
Ata-ul-Haye Nasir Ahmadiyya Archive & Research Centre
At the Ahmadiyya Archive & Research Centre, we are always on the lookout for historical accounts that shed light on the early days of the Ahmadiyya Muslim Jamaat.
It was interesting to find that in November 1925, exactly a hundred years ago, a book was published in America, titled Hartmann’s Who’s Who in Occult, Psychic and Spiritual Realms, authored by William C Hartmann, PhD, OScD.
The author and the book William C Hartmann Sr, PhD, OScD, was born in Germany in 1870. His family later immigrated to the USA in 1881. Hartmann passed away in 1953.
In addition to the book under discussion, he published many other works, including one in 1930, titled Hartmann’s International Directory of Psychic Science and Spiritualism. According to the Journal of the American Society for Psychical Research, Hartmann was the founder of The Survival League of America.
In his book, titled Hartmann’s Who’s Who in Occult, Psychic and Spiritual Realms, William C Hartmann introduced various religious movements, their publications and missionaries serving in different parts of the world.
He included an introduction to the Promised Messiahas, Hazrat Khalifatul Masih IIra, periodicals of the Jamaat and the Ahmadi missionaries serving around the world.
A couple of months prior to the book’s publication, a Canadian newspaper, The Hamilton Spectator, provided some details about this upcoming book in the following words:
“The Occult Press, Jamaica, N.Y., is about to publish, under the auspices of the Occult Brotherhood, a volume entitled Who’s Who in Occult, Psychic and Spiritual Realms, compiled and edited by William C. Hartmann. The work will contain a list of American and foreign periodicals relating to the occult, a directory of organizations and societies, a list of schools, colleges and instructors in arcane studies, a general alphabetical list of practitioners of all branches of the occult sciences, and other information of a similar nature.”
The Occult Press would publish a monthly journal called The Occult Digest and its October 1925 issue included an announcement mentioning that they were in the process of publishing the book containing “thousands of listings of Associations, Organisations and Societies, with Declarations of Principles, Objects, Officers and Auxiliaries of the more prominent ones.”
One of Hartmann’s collaborators, Dr Guy Bogart of Los Angeles, wrote an introduction to this book, in which he stated:
“Mr. Hartmann is server indeed in pioneering in this biggest definite step yet taken in a concrete way to show us to ourselves as a great diversified family.” Bogart further wrote that “never has anything of like magnitude been attempted in this field.”
Introduction to the Promised Messiahas and Khilafat
The introduction to the Ahmadiyya Muslim Jamaat was given under the heading “Associations, Movements and Societies”.
The Jamaat’s introduction was entitled “The Ahmadiyya Movement”. In the line below this title was written the word “Contributed”, which suggests that upon the request of the author, a representative of the Jamaat provided some details about the Ahmadiyya Muslim Jamaat, a summary of which was then incorporated into the book.
This was followed by a detailed introduction of the Jamaat, beginning with the mention of the Promised Messiahas and Hazrat Musleh-e-Maudra in the following words:
“The Ahmadiyya Movement, which was founded by Ahmad[as] (1836-1908), the Promised Messiah and the Prophet of the Latter Days, and which has its Headquarters at Qadian, Punjab, India, stands in the same relation to Islam in which original Christianity stood to Judaism. It claims to be the only true representation of Islam in these days.
“The present Leader of the Movement is His Holiness Hazrat Mirza Bashir-ud-Din Mahmud Ahmad[ra], of Qadian.”
A list of Ahmadiyya Missions
William C Hartmann then mentioned that the Ahmadiyya Movement “has established Missions in many parts of the world”, which was followed by “the addresses of some of
the foreign Missions, and Missionaries”. These addresses were listed as follows:
“2. AlMasjid, 4448 Wabash Ave., Chicago, Ill., United States of America. Maulvi Muhammad Din, B.A., and Shaikh Ahmad Din, 2636 Olive Street, St. Louis, Mo., U.S.A.
“4. The Ahmadiyya Movement, Commercial Road, Salt Pond, Gold Coast, West Africa. M.F.R. Hakeem.
“5. The Ahmadiyya Movement, Rose Hill, Mauritius. Maulvi H.G. Muhammad, B.A., and Maulvi H. Obeidullah.
“6. The Ahmadiyya Movement, 141, Sharea Mohammad Ali, Cairo, Egypt. Shaikh Mahmud Ahmad, Shara Khalijul Misri, No. 505.
“7. The Ahmadiyya Movement, 25-27 Alof Street, Okepopo, Lagos, Nigeria.
“8. The Ahmadiyya Movement, Box No. 305, G.P.O., Perth, W. Australia. H. Musa Khan.
“Berlin, Germany – M. Mubarak Ali, B.A., B.T., Charlottenstrasse, 55, Berlin, W. 8.
“Jedda, Arabia – Syed Abou Bekr.
“Hong Kong, China – Syed Ghulam Mujtaba.
“Singapore – Hakeem Rehmat Ali.”
Ahmadiyya periodicals
Among the publications of the Jamaat, The Review of Religions and The Moslem Sunrise were mentioned.
At another place in that book, Hartmann gave a list of prominent periodicals all over the world. Under the subheading “United States”, he listed The Moslem Sunrise, and wrote:
“The Moslem Sunrise. 4448 South Wabash Avenue, Chicago, Ill. Quarterly. Editor, Prof. Maulvi Muhamad Din, Mohammedan Missionary of Ahmadia Movement in Islam.”
Under the subheading “England”, he included The Review of Religions and wrote:
“The Review of Religions. Editors, Mirza Bashir Ahmad, M.A., Qadian, India, and A.R. Dard, M.A., London. The Ahmadiyya Mosque, 63, Melrose Rd., Southfields, S.W.18, London.”
Dard Sahibra among the ‘Prominent Officials of Societies’ William C Hartmann also provided a list of “Prominent Officials of Societies, Editors of Periodicals, Leaders of Different Movements, Etc.”
In this list, he included Hazrat Maulvi Abdur Rahim Dardra, in the following words:
“Dart [sic., Dard], Abdur Rahim, M.A., M.R.A.S. Editor, ‘The Review of Religions,’ Imam, First London Mosque – 53 [sic., 63] Melrose Rd., S.W.18, London, England; also Qadian, Punjab, India.
In short, Hartmann’s Who’s Who, which was published in America exactly a hundred years ago, served as a means to spread the name and claims of the Promised Messiahas By mentioning the details of various Ahmadiyya missions around the world and the Jamaat’s periodicals, the book depicted the growth of the Ahmadiyya Muslim Jamaat in all corners of the world.
Endnotes
1. Journal of the American Society for Psychical Research, Vol. XXV, Number 4, April 1931, p. 175
2. The Hamilton Spectator, 12 September 1925, p. 24
3. The Occult Digest, October 1925, p. 48
4. Hartmann’s Who’s Who in Occult, Psychic and Spiritual Realms, The Occult Press, November 1925, USA, p. 7
5. Ibid., p. 81
6. Ibid.
7. Ibid.
8. Ibid., p. 47
9. Ibid., p. 51
10. Ibid., p. 14
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
31 October 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:
Recently, the Battle of Tabuk was being discussed. The Holy Prophetsa took part in this battle. Books of history record further details in the following manner: After the departure of the Muslim army towards Tabuk, the Holy Prophetsa first set up camp in Dhu Khushab. Dhu Khushab is a valley at a night’s journey from Medina, en-route to Syria. There is a large number of springs at this place. From here, the Holy Prophetsa started combining the Zuhr [early afternoon] and ‘Asr [late afternoon] prayers. During this journey, the Holy Prophetsa consecutively combined the Zuhr and ‘Asr prayers and the Maghrib (early evening) and ‘Isha [late evening] prayers. (Al-Waqadi, Kitab al-Maghazi, Vol. 2, Chapter on Ghazwah Tabuk, Dar Al-Kotob Al-Ilmiyah, 2004, p. 386; Da’irah Ma’arif, Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 484; Farhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, p. 114)
We do not find complete details of all the places the Holy Prophetsa set up camp during this journey. Only the names of some of these places have been recorded, which will be mentioned later on, insha-Allah, if the opportunity arises.
Hazrat Mu’adh bin Jabal relates that at the time of the Battle of Tabuk, before the Holy Prophetsa departed, the sun started to set. As such, he combined the Zuhr and ‘Asr prayers. If he set off before the declining of the sun, he would delay the Zuhr prayer until he stopped for the ‘Asr prayer. He would do the same for the Maghrib prayer. If the sun had set before his departure, he would combine the Maghrib and ‘Isha prayers. And if he departed before the sun had set, he would delay the Maghrib prayer until he stopped for the ‘Isha prayer and
then combine both prayers. (Sunan Abu Dawud, Kitab Salat as-safr, Bab al-jam‘i bayna s-salatayn, Hadith 1208 and 1210)
It is narrated that during this journey, Hazrat ‘Abdur Rahman bin ‘Auf had the honour of being the Imam. The incident is as follows: Hazrat Mughirah bin Shu’bah relates that he participated in the Battle of Tabuk alongside the Holy Prophetsa The Holy Prophetsa left to attend the call of nature before the Fajr prayer. I joined him and carried a container of water. That is, he joined the Holy Prophetsa carrying [a container of] water. When the Holy Prophetsa came back, as I was standing at a distance, I started pouring water from the container onto his hands. The Holy Prophetsa washed his hands three times. (He is now describing the method of ablution. That is, how the Holy Prophetsa performed ablution on a journey.) The Holy Prophetsa then washed his blessed face. Thereafter, the Holy Prophetsa started taking his arms out of his cloak. However, as the sleeves of the cloak were tight, he placed his hands inside the cloak and took them out from underneath the cloak and washed them up to his elbows. Following this, he wiped wet hands over his socks.”
In other words, the Holy Prophetsa was wearing socks at the time, and he wiped wet hands over the socks and cleaned them and moved on. Mughirah relates: “I also walked alongside the Holy Prophetsa, and we joined people who had put Hazrat ‘Abdur Rahman bin ‘Auf at the front, and he was leading them in prayer. The Holy Prophetsa was able to join one of the two rak‘ahs [units of prayer]. That is, they had already prayed one rak‘ah and the Holy Prophetsa joined them for the second rak‘ah. When Hazrat ‘Abdur Rahman bin Auf concluded the prayer and
the Holy Prophetsa stood up in order to complete his prayer, this created distress among the Muslims and they started glorifying Allah in abundance. When the Holy Prophetsa finished his prayer, he turned to the people and said: “You did the right thing.” In other words, he said that they did the right thing and praised them for having offered the prayer on time. (Sahih Muslim [Translation], Vol. 2, Kitab as-salat, Bab taqdimi l-jama‘ati mun yusalli bi him idha ta’akhkhara l-imam, Hadith 632, pp. 184185)
There is also a mention of passing by the ruins of the people of Thamud. It is narrated from Hazrat Ibn Umarra that when the Messengersa of Allah camped at Hijr during the expedition to Tabuk, he instructed the Companions not to drink from its well nor to give its water to their animals. The Companions said, “We have already kneaded the dough with that water and given it to our animals to drink.” The Holy Prophetsa said, “Throw away the dough you have kneaded and pour out the water you still have.”
In another narration, it is stated that the Holy Prophetsa also instructed that any food [prepared with that water] should be discarded. Hazrat Abu Dharrra reported that the Holy Prophetsa said, “Whoever has kneaded dough with that water (i.e., whoever has taken water from this place) should throw it away.” (Sahih al-Bukhari, Kitab Ahadith al-Anbiya’, Bab Qaul Allah Ta’la wa ila Thamud Akhahum Salih, Hadith 3378)
In another narration, the Messengersa of Allah said, “Do not drink from that well, nor perform ablution with its water. Rather, feed the dough that you have kneaded with
that water to your camels, but do not eat it yourselves.” (Tarikh al-Tabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 2012, p. 183)
According to another narration, the Holy Prophetsa instructed that water should be taken from that very well from which the she-camel of Hazrat Salihas used to drink water. He instructed not to drink from the one he had forbidden. He said, “Take water from the well from which the she-camel of Hazrat Salihas used to drink.” (Sahih al-Bukhari, Kitab ahadithi l-anbiya’, Bab qawlillahi ta‘la ‘wa ila thamuda akhahum salih’, Hadith 3379)
According to Ibn Hajar Asqalani, the commentator of Sahih al-Bukhari, the Holy Prophetsa came to know of the location of the well of Hazrat Salih’sas she-camel through revelation. (Fath al-Bari Sharh Sahih alBukhari, Vol. 6, Qadimi Kutub Khanah, Karachi, p. 469)
In one narration, it is related that when the Holy Prophetsa passed by the dwellings of the people of Hijr, he said, “Do not enter the dwellings of those who wronged themselves unless you do so weeping (one should pass through such places in a state of deep fear and humility, praying to Allah), for these were the towns upon which divine punishment had descended – lest you be afflicted with the same calamity that befell them.” The Holy Prophetsa then covered his blessed face with his cloak while riding his mount. (Sahih al-Bukhari, Kitab ahadithi l-anbiya’, Bab qawlillahi ta‘la ‘wa ila thamuda akhahum salih’, Hadith 3380)
In another narration, it is mentioned that he covered his head and quickened his pace until he had crossed the valley. (Sahih al-Bukhari, Kitab al-maghazi, Bab nuzuli n-nabiyyi l-hajr, Hadith 4419)
The region known as Hijr lies on the
route from Medina to Tabuk. It was here that the people of Thamud – the tribe of Hazrat Salihas – had lived. The area was known as Hijr, and today it is called Mada’in Salih. Allah had blessed these people with abundant bounties – fertile fields, flowing springs, vast agricultural lands, and orchards of dates and other fruits. They were endowed with exceptional strength and ability. These people had great potential – they were hardworking, and Allah had greatly blessed them with abundant natural resources. Their skill was such that they would carve homes out of the mountains.
The she-camel of Hazrat Salihas was sent to them as a divine sign, but they hamstrung her. Consequently, Allah destroyed them with His punishment. In the Holy Quran, this nation is referred to as Ashab al-Hijr, and there is also a chapter of the Quran named Surah al-Hijr. (Al-Lu’lu’ al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 485; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 490)
During this journey, it is also related that the Holy Prophet’ssa she-camel went missing. The details are as follows: while the Messengersa of Allah was travelling towards Tabuk, his she-camel, Qaswa, got lost along the way. The Companions of the Holy Prophetsa set out in search of it.
Hazrat Ummarah bin Hazmra, who took part in the Bai‘at al-Aqabah and was a Badri Companion, was also present alongside the Holy Prophetsa. In Hazrat Ummarah’sra tent was Zaid bin Thalt, who belonged to the Jewish tribe of Banu Qainuqa’; he was previously a Jew but then accepted Islam, although he was such a Muslim who displayed hypocrisy, and his faith was not completely firm.
As such, his hypocrisy was also manifested on this occasion. While Hazrat Ummarahra was with the Holy Prophetsa, Zaid said to the people in the tent: “Does Muhammadsa not claim that he is a Prophet, and that he informs you of the news of the heavens? Yet his condition is such that he does not even know where his own shecamel has gone.” Zaid was saying all this in the tent, and at that exact moment, the Holy Prophetsa said to Hazrat Ummarahra, who was sitting beside him: “A man has said that Muhammadsa tells the people that he is a Prophet and thinks that he informs you of the news from the heavens, yet he does not know where his she-camel is. (The Holy Prophetsa said) By God, I do not know anything except that which Allah the Almighty teaches me. (i.e., I do not possess the knowledge of the unseen. Whatever Allah tells me, that is all I tell you.) And indeed, Allah the Almighty has informed me about the she-camel, that she is in such-and-such valley,” and he pointed towards a specific valley. Upon hearing the words of that hypocrite, Allah the Almighty immediately displayed His indignation and informed the Prophetsa through a vision that the camel was in a specific place.
The Holy Prophetsa said, “It reins have become caught in a tree. So go and bring it to me.” Thus, the Companions went and brought it back.
Hazrat Ummarahra went back to his tent and said, “I swear by Allah, today a wondrous thing happened. The Holy Prophetsa had just informed us of a person’s words, due to which Allah Almighty elucidated and
revealed to him.” Someone in Hazrat Ammarah’sra tent said, “By Allah, what you have just mentioned as having been revealed to the Holy Prophetsa, was exactly what Zaid said before you came.” The man was sitting (in the tent). Upon this, Hazrat Ummarahra grabbed Zaid by the collar and said to his companions, “O servants of Allah, there was a serpent in my tent, and I was unaware of it, and I should throw it out!” He then addressed Zaid and said, “From now on, I have nothing to do with you.”
Some people opine that Zaid later repented, while others believe that he continued in this mischief and died in this very state. (Tarikh al-Khamis, Vol. 3, Ghazwah Tabuk, Dar Al-Kotob Al-Ilmiyah, Beirut, 2009, p. 18)
It is mentioned in a narration that the Companion who searched and brought back the she-camel from the place the Holy Prophetsa had described was Hazrat Harith bin Khazamahra. (Usd al-Ghabah, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, 2003, p. 603)
During this journey, the provisions (i.e., the rations) also became scarce. It is written with regard to this, as narrated from Hazrat Abu Hurairahra, that during the Expedition of Tabuk, people were extremely hungry. They said, “O Prophetsa of Allah, if you permit us, we will slaughter our watercarrying camels and will eat them and use their fat.” The Holy Prophetsa said, “You may do so.” They were in a dire condition due to hunger. The narrator states that when Hazrat Umarra came to know of this, he approached and said, “O Prophetsa of Allah, if you do this, the number of riding animals will decrease. It is better to instruct the people to bring forth the remainder of their provisions and then for you to pray upon them for the sake of blessings. It is entirely possible that Allah the Almighty may place blessings therein.” The Holy Prophetsa stated, “Yes, this is better.” The narrator says that the Holy Prophetsa asked for a leather mat, placed it down, and then asked that all remaining provisions (meaning all the food) be brought forth.
Some brought a handful of mustard, others a handful of dates and still others some pieces of bread, etc., until a small amount of food was collected upon the mat. The Holy Prophetsa prayed for the food to be blessed and instructed everyone to put food in their bowls. People continued to fill their bowls until there was not a single vessel left in the entire army that did not contain food. They all ate their fill, and some food was even left over. The Prophetsa then said, “I bear witness that there is none worthy of worship except Allah and that I am His Prophet. Verily, the one who meets his Creator believing these two things shall not be denied paradise.” (Sahih Muslim, Kitab al-iman, Bab ad-dalili ‘ala an mun mata ‘ala Tawhid…, Hadith 45(27))
There’s also mention of various incidents during this expedition – one details a fight that broke out between two people. Hazrat Ya’la bin Umayyahra narrates, “I accompanied the Holy Prophetsa during the expedition to Tabuk. A worker of mine who had accompanied me got into a fight with another man. One of them bit the other’s hand. The one who was bitten pulled his hand back from the other’s mouth with such force that he ripped out that man’s two front teeth.” The man had clenched the other
man’s hand so tightly between his teeth that he couldn’t get it out, such that when the man finally did remove his hand from the other’s mouth, it ripped out his two front teeth with it.
In any case, the two men appeared before the Messengersa of Allah. The man who lost his teeth demanded that, owing to his lost teeth, he be remunerated with blood money. The Holy Prophet denied this and rendered him silent, calling his demand unfounded. The Holy Prophet said, “Should he have left his hand in your mouth for you to chew it as well?” to imply as if it was in the mouth of a camel for it to be chewed, as it were. Thus, he meant that the man only extracted his hand with such force to defend himself, so no blood money applies in this case. (Sahih al-Bukhari (Translation), Kitab al-maghazi, Bab ghazwati tabuk wa hiya ghazwatu l-‘usrah, Hadith 4417, Vol. 9, pp. 299-300; Sunan Ibn Majah, Kitab ad-diyat, Bab mun ‘adda rajula fa naza‘a yadahu fa nadhara thanayahu, Hadith 2656)
Hence, the verdict of blood money is made based on each individual situation and the facts therein. Blood money is not given without looking at the facts of the case first.
Similarly, there are some other incidents during this expedition as well. For instance, Hazrat Humaid Sa’idi states that on the way to Tabuk, when they arrived at the Valley of Qura, there was a date-palm orchard. The Holy Prophetsa asked his Companions to guess how many dates there must be in the garden. Everyone made their guess, including the Holy Prophetsa, who estimated that it must be approximately 10 wasq – or 1800 kilograms’ worth — of harvest. The owner of the garden was a lady who was standing nearby. The Holy Prophet asked her to make note of the weight of the harvest.
The narrator records, “On the way back from Tabuk, when we passed by the garden and asked the woman, she said exactly the number that the Messengersa of Allah had guessed,” i.e., 10 wasq. Similarly, the narrator records that “when we arrived in Tabuk, the Holy Prophetsa advised us: ‘Stay vigilant tonight. There will be a fierce storm, so let no one stay standing outside at that time. Whoever has a camel, let him tie down his camel. And if anyone must go outside out of necessity, let him not go out alone but with another person.’” It seems that either the Holy Prophetsa could tell that a storm was coming or that perhaps God Almighty had informed him. The Companions record that “that night, in obedience to this command, we tied down our camels and a great storm raged. A man ended up standing by himself, and the wind hurled him all the way to the mountains of the Tay tribe.” Sahih alBukhari (Translation), Kitab az-zakat, Bab kharsi t-tamr, Hadith 1481, Vol. 3, pp. 124-125; Sahih Muslim, Vol. 12, Noor Foundation, p. 184; Al-Lu’lu’ al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 489)
Another narration states that two men from Banu Sa’idah neglected to obey these instructions. One left on his own to answer the call of nature, and the other left by himself in search of his camel. The one who had gone to answer the call of nature was afflicted with khanaq — a disease of the throat. As for the one who had gone in search of a lost camel, a violent wind blew and carried him away, throwing him
between the two mountains of Tayy. When the Holy Prophetsa was informed of this, he said:
“Did I not forbid you from going out alone without a companion?”
Of those who had fallen ill, the Holy Prophetsa prayed for them, and they recovered. The man who had been blown away into the mountains of Tayy was later brought back to Medina by members of that tribe themselves. (Tarikh al-Tabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 2012, p. 183; Feroz-ul-Lughat, Feroz Sons, p. 596)
Another narration relates that after the storm, when morning came, the people found that their water supply had been exhausted. They came to the Holy Prophetsa and reported this. The Holy Prophetsa prayed, and Allah the Almighty sent a cloud which poured rain abundantly upon them until they had filled all their water-skins and fully quenched their thirst. (Ibn Hisham, Al-Sirah al-Nabawiyyah, Dar Al-Kotob AlIlmiyah, Beirut, 2001, p. 819)
There is also another miraculous incident of rain, as a result of the Holy Prophet’ssa prayers, that is recorded during the expedition of Tabuk.
Hazrat Ibn Abbasra relates that people once asked Hazrat Umar bin al-Khaṭṭabra to tell them something about the expedition to Tabuk. He said:
“We set out for Tabuk during intense heat. We camped at one place, and thirst overwhelmed us until it seemed that our necks would become severed. The situation became such that a man would go in search of water and would not return; we would then think he had perished. Some among us slaughtered their camels, extracting what moisture they could from the stomachs to drink it, and stored the remaining portions in the stomach,” i.e., whatever place he has designated. It seems that what is meant by ‘stomach’ here is ‘container’.
Then Hazrat Abu Bakr al-Siddiqra said: “O Messengersa of Allah, Allah the Almighty has placed great blessing in your supplication; please pray for us.” The Holy Prophetsa asked: “Do you wish that I should pray for this?” They replied: “Yes, indeed.”
Then the Holy Prophetsa raised both his hands in prayer. Before he had even lowered them, a cloud appeared above them and rain began to fall. Everyone filled their containers to their brims. When they later surveyed the area, they found that not a drop of that rain had fallen beyond the bounds of their army. (Al-Lu’lu al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 490; Sahih Ibn Habban, Kitab al-Taharah, Bab Zikr al-Khabr al-Dal ala in Faratha ma Yu’kal Lahmah Ghair Najs, Hadith 1383, Dar al-Ma’rifah, Beirut)
Similarly, there is mention of a miracle of the spring of Tabuk, which swelled up.
Hazrat Mu‘adh bin Jabalra relates:
“We set out with the Messenger of Allahsa during the year of the expedition to Tabuk. The Holy Prophetsa would combine prayers – performing Zuhr with Asr and Maghrib with Isha. One day, he delayed the prayers, then came out and combined Zuhr and Asr prayers, after which he returned to his tent, and later came out again and combined Maghrib and Isha.
Then the Holy Prophetsa said:
“Tomorrow, insha-Allah, you will reach the spring of Tabuk. You will not reach it until the sun has risen high, so when you
arrive, do not touch its water until I come.” (There was a spring there, and he instructed that no one should touch it until he arrived.)
The narrator continues, “When we arrived, two men had already reached it before us, and the water was only trickling slowly.” The narrator continues:
“The Holy Prophetsa asked them, ‘Have you touched its water?’ They replied, ‘Yes.’ The Holy Prophetsa admonished them as much as Allah willed him to. The narrator then says: “The people then gathered a little water in their hands until it filled a small vessel. Then the Messengersa of Allah washed his hands and face in it and poured that water back into the spring. Instantly, the spring began to gush forth with great force until everyone had drunk to their fill.”
Then the Holy Prophetsa said to Mu‘adhra: “O Mu‘adh, if you live long enough, you will surely see this place filled with gardens.” (Sahih Muslim [Translation], Kitab alfada’il, Bab fi mu‘jizati n-nabiyysa, Hadith 4215, Noor Foundation, Vol. 12, pp. 184185)
Muhammad bin Abd al-Baqi al-Zarqani, in his commentary of this narration, writes that this was a prophecy which was literally fulfilled. The Holy Prophet’ssa specific mention of Mu‘adhra was itself a divine foretelling, for by God’s decree Mu‘adh later moved to this very region – Syria – where he ultimately passed away. It appears that the Holy Prophetsa had been informed by revelation that Mu‘adh would indeed see that place, which would become a valley abundant with trees and gardens.
Ibn Wadah, or Abu ‘Abdullah Muhammad bin Wadah, who lived between 199-287 AH and was a renowned scholar of Andalus, writes:
“I have personally seen that area around the spring. The greenery and flourishing of its trees were such that it seemed this state would last until the Day of Resurrection –exactly as the Holy Prophetsa had foretold.” (Sharh al-Zarqani ala al-Mauta, Vol. 1, Dar Ihya al-Turath al-Arabi, Beirut, 1997, p. 436; Siyar A’lam al-Nubala’, Vol. 10, Dar alHadith, Cairo, 2006, p. 469)
In Atlas Sirat-e-Nabawisa further details are given regarding the spring of Tabuk are written as follows:
“Sheikh Saleh, the head of the Court of Shari‘ah in Tabuk, stated that this spring had continued to flow for nearly fourteen hundred years until just two years ago. Later, when tube wells were dug in the low-lying areas (this incident is from when these were put in place), the water from this spring shifted towards those tube wells. After being distributed among about 25 tube wells, the spring eventually dried up. Sheikh Saleh then took us to one of those tube wells where we saw a four-inch pipe through which water was gushing out forcefully without the aid of any machine. We were told that the same was also the case with the other tube wells. It is indeed by virtue of the blessing of the miracle of the Holy Prophetsa that today Tabuk has such an abundance of water that apart from Medina and Khaibar, we did not witness so much water anywhere else. In fact, the reality is that Tabuk has even more water than those two regions. Making use of this water, gardens are now being cultivated all around Tabuk, and in accordance with the prophecy of the Holy Prophetsa, the area of Tabuk has become filled with orchards and continues to become even more so with
each passing day.” (Dr Shauqi Abu Khalil, Atlas Sirat Nabawisa [Translation], Dar alSalam, p. 431)
Regarding patrol duty during the Battle of Tabuk, it is written that the Holy Prophetsa appointed Hazrat Abbad bin Bishrra to lead the contingent for personal security. He, along with his companions, would patrol around the army. One day, he came to the Holy Prophetsa and said, “O Messengersa of Allah, we hear the sound of God being glorified from behind us into the morning. Did you appoint anyone else among us to patrol duty?” The Holy Prophetsa replied, “I did not, but perhaps some Muslims are voluntarily performing this duty.” Upon this, Hazrat Silqan bin Salamahra – who had not been assigned this duty but, out of his love for the Holy Prophetsa, was performing it on his own – said, “O Messengersa of Allah, I go out with ten Muslim horsemen and guard those on duty.” Upon this, the Holy Prophetsa prayed, saying, “May Allah the Almighty have mercy on those who guard those on duty for the sake of Allah. For every human and animal you have protected, you will receive a qirat of reward.”
A qirat is approximately two grams of gold, etc. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, p. 453; Mufti Muhammad Shafi’, Auzan-eShariah, Idaratul Ma’arif, Karachi, p. 40)
One narration states that during the journey to Tabuk, some people would fall behind after each stop. The Companions would inform the Holy Prophetsa, saying, “O Messengersa of Allah, so-and-so has fallen behind today.” The Holy Prophetsa would respond, “Leave him. If there is any good in him, God will bring him back to you. And if there is anything other than good in him, Allah will relieve you of him.” Then someone said, “O Messengersa of Allah, Hazrat Abu Dharrra has fallen behind, and his camel has become weak.” The Holy Prophetsa said, “Leave him. If there is any good in him, God will bring him back to you, and if there is anything other than good in him, Allah will relieve you of him.”
Hazrat Abu Dharr’sra condition was such that his camel was causing him trouble and had become weak. When it could no longer move, he dismounted, lifted his belongings onto his own back, and began to walk on foot behind the Holy Prophetsa After traversing some distance, the Holy Prophetsa stopped at a place to rest. One of the Companions saw something and said, “O Messengersa of Allah, there is a person walking alone on the path in this direction.”
The Holy Prophetsa said, رٰذَ
, i.e., “May it be Abu Dharr.” When the people looked closely, they said, “O Messengersa of Allah, by God, it is Abu Dharr.” The Holy Prophetsa then said, “May Allah have mercy on Abu Dharr. He walks alone, he shall die alone, and he shall be raised alone.” (Ibn Hisham, Al-Sirah al-Nabawiyyah, Ghazwah Tabuk, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, pp. 819-820)
This statement of the Holy Prophetsa concerning Abu Dharrra being alone was fulfilled to the letter during the Khilafat of Hazrat Uthmanra. Abu Dharrra had moved out of Medina with his family to reside in Rabadhah, which is a place at a three-day journey, approximately ninety-six miles from Medina. He lived there with his wife, children, and a worker. At that time, there was no other dwelling in that area. When
the time of his demise drew near, his wife became distressed due to their isolation and the lack of a shroud for burial, and she began to cry. Hazrat Abu Dharrra said, “Do not weep.” Then he continued, “I once heard the Holy Prophetsa say that one among you will die in the wilderness, and a group of believers will participate in his funeral prayer.” He then told his wife, “When the Holy Prophetsa said this, all who were present at that time have since passed away, and no one else has died alone in the desert, so it can only be me. Do not worry. When I pass away, bathe me and lay my body along the road that leads toward Medina.” She did exactly as he had instructed. Not long afterwards, Hazrat Abdullah bin Mas’udra passed by that way with his comrades. They were travelling from Iraq with the intention of performing Umrah. When he learned that the body was that of Hazrat Abu Dharrra, his eyes filled with tears, and he wept, saying, “The Holy Prophetsa spoke the truth when he said Abu Dharr walks alone, and he would die alone.” He then led his comrades in the funeral prayer and buried Hazrat Abu Dharrra there. Afterwards, he told his friends the entire incident of Hazrat Abu Dharrra in relation to the Battle of Tabuk and explained how perfectly the statement of the Holy Prophetsa was fulfilled. (Masnad Ahmad bin Hanbal, Vol. 7, Hadith 21700-21701, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 170; Al-Sirah al-Halabiyyah, Vol. 3, Ghazwah Tabuk, Dar Al-Kotob Al-Ilmiyah, Beirut, 2002, pp. 190-191; Al-Baladhri, Ansab alAshraf, Vol. 9, Dar al-Fikr, 1996, p. 443; AlLu’lu’ al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, pp. 483-484; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 487-488; Farhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, pp. 130 and 226)
There is an incident in relation to Hazrat Wathilahra bin Asqa joining the Muslim army. A few days prior to the Battle of Tabuk, he had come to Medina and accepted Islam. He was still residing in Medina when the Holy Prophetsa announced preparations for the expedition to Tabuk. (Usd al-Ghabah, Vol. 5, Wathilah bin Asqa’, Dar Al-Kotob AlIlmiyah, 2003, p. 399; Al-Lu’lu’ al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 532)
Hazrat Wathilah bin Asqa’ relates, “On the occasion of the Battle of Tabuk, the Holy Prophetsa made an announcement (for the believers to come forth). I returned home and, upon coming back, found that the Companions of the Holy Prophetsa had already departed. I then began to call out in the streets of Medina, saying:
“‘Is there anyone who will allow a man to ride along with him and, in exchange, take his share of the spoils of war?’
“An elderly Ansari responded, ‘Very well, we shall take his share and let him ride with us. We shall provide him with food and drink as well.’
“I replied, ‘I accept this condition, for I am that man.’
“The old man then said, ‘Then let us go forth, relying on the blessings of God.’”
Hazrat Wathilah says, “Thus I set out with a most excellent companion until Allah the Almighty granted us the spoils of victory. In my share fell a few swift shecamels. I lead them towards my companion. He came out, mounted his camel, and said, ‘herd them whilst their backs are to me.’
Then he said, ‘Now herd them towards me.’ After looking at them, he said, ‘Indeed, your camels are of fine quality.’
“I said, ‘They are yours, for this was our agreed condition.’
“He replied, ‘O my nephew, this is your rightful share; you may keep it. My intention was never to claim your portion.’” (Sunan Abu Dawud, Kitab al-jihad, Bab fi r-rajuli yukri dabbatahu ‘ala n-nisf…, Hadith 2676) Thus, by this means, he was enabled to join the battle.
Similarly, there is the incident of Hazrat Abu Khaithamahra joining the army. Among those who did not initially join the Holy Prophet’ssa expedition to Tabuk was Hazrat Abu Khaithamah. It appears that he was not in Medina when the Holy Prophetsa departed.
A few days after the Holy Prophet’ssa departure, on a day of extreme heat, Abu Khaithamah returned home to Medina. He saw that both his wives had sprinkled water upon their garden shelters, had prepared cool water for him, and laid out food for him. Standing at the entrance of the shelter, he looked upon the comforts that had been arranged for him and expressed:
“The Messengersa of Allah is out there in the scorching sun, facing the burning wind and the intense heat of the journey, while Abu Khaithamah enjoys the cool shade, fine food, beautiful wives, and the comfort of his possessions! This is sheer injustice.”
He then declared:
“By Allah! I shall not enter the house of either of you until I reach the Messengersa of Allah. Thus, both of you prepare my provisions for travel.” And so, they both made preparations for his travel. Then Abu Khaithamah mounted his camel and set out to join the Holy Prophetsa.”
During the intense heat of noon, the Holy Prophetsa saw a lone rider appear in the distance. According to the narration of Ibn Hisham, the Holy Prophetsa had already reached Tabuk at that time. Upon sighting the rider, the Holy Prophetsa remarked:
[‘Kun aba khaithamah’]
“May it be Abu Khaithamah!”
When the rider approached closer, the Companions said, “O Messengersa of Allah, by Allah, it is indeed Abu Khaithamah alAnsari!”
He dismounted his camel, came before the Holy Prophetsa, and offered his greetings. The Holy Prophetsa enquired, “O Abu Khaithamah, what kept you behind?”
He then related the entire incident. Upon hearing this, the Holy Prophetsa prayed for him. (Ibn Hisham, Al-Sirah al-Nabawiyyah, Ghazwah Tabuk, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, pp. 817-818; Usd al-Ghabah, Vol. 6, Abu Khaithamah Ansari, Dar AlKotob Al-Ilmiyah, Beirut, 1971, p. 89) Hazrat Musleh-e-Maudra has also mentioned this incident, saying:
“History records that when the Holy Prophetsa set out for Tabuk, a few Companions remained behind. Among them was Abu Khaithamah. He was a very pious man, and it was never his intention to stay behind. However, when the command for departure was issued, he happened to be away from home. When he returned, he found his wife waiting for him, as though she wished to converse about something. Overlooking this intention of his wife, he
asked his wife, ‘Has the Holy Prophetsa departed?’
“His wife said: ‘At least take a seat for a moment.’ He replied: ‘Shall it be that the Messenger of God sets forth for battle, and I remain here in comfort? Such a thing cannot happen from Abu Khathimah.’ He immediately left and, preparing his horse, set out on the route.” Hazrat Muslehe-Maudra has mentioned a horse here; however, in earlier narrations, some of them mention a camel, or maybe a horse was written erroneously. Nonetheless, perhaps there are two kinds of narrations.
“In any case, he took his mount and set off. He set off on the route taken by the Holy Prophetsa. After a strenuous and toilsome, and arduous journey, travelling for several days, he caught up with the Holy Prophetsa When he reached close to the army, and the Companions saw dust rising up from afar, the Companions began to wonder who might be coming. At the time, the Holy Prophetsa said:
Let it be Abu Khaithamah.’ This statement does not at all mean that the person coming was someone else, but he turned into Abu Khaithamah. This statement only meant that it is my desire that the person is Abu Khaithamah.”
(Tafsir-e-Kabir, Vol. 4, Qadian, 2004, pp. 168-169)
Whilst elaborating on the meaning of “Kun (be)” Hazrat Musleh-e-Maudra has written in another place – the first reference was from [the commentary of] a verse from Tafsir-e-Kabir, this reference is also from Tafsir Hazrat Musleh-e-Maudra has explained the meaning of “Kun”, saying:
“It should be borne in mind that the word ‘Kun’ in Arabic can be used as a command to someone, and also simply express a desire. Thus, when the Holy Prophetsa set out towards Syria with an army, there was a Companion by the name of Abu Khaithamah; the Holy Prophetsa trusted him greatly and loved him dearly. He thought that he would never neglect his duties. However, when he had left the town behind by some distance and looked to the Companions present in the army, he did not see Abu Khaithamah anywhere, and he was deeply disappointed by this, thinking that I had such high expectations from him, but he remained behind from this Jihad. When the Holy Prophetsa set off, someone said to him, ‘Your Holiness, someone is approaching from behind.’ The Holy Prophetsa looked in that direction and said: ةَمثَیۡخَ
– Let it be Abu Khaithamah.’
“When the dust settled and he came closer, the people saw that it was indeed Abu Khaithamah. Upon this he praised Allah the Almighty for fulfilling his desire so quickly. The meaning of
– Let it be Abu Khaithamah – was not that somebody else was approaching and with the Holy Prophet saying ‘Let it be Abu Khaithamah’ (it turned into him). The meaning was ‘Insha-Allah, let the person approaching be Abu Khaithamah.’ This is an idiom in the Arabic language whereby, at times, one expresses a desire through the word ‘Kun’”. (Tafsir-e-Kabir, Vol. 4, Qadian, 2004, p. 250)
I have not recited the verse for which Hazrat Musleh-e-Maudra explained this commentary; nonetheless, it is an
explanation of the word “Kun”. The rest will be mentioned in the future, insha-Allah
Pray for those who were injured during the attack on the mosque in Rabwah; may Allah the Almighty keep those who suffered serious injury under His protection and swiftly restore them to complete health. May Allah foil every ploy of the opponents in Pakistan. Today, there is a rally being held in Rabwah in the name of “Khatm-e-
Nabuwwat”, where clerics are spewing their filth and profanities or would have done so, as their rally would have concluded by now. May Allah protect against their evil.
Similarly, pray for the Ahmadis in Bangladesh. It seems the opponents have extremely ill intentions there as well. May Allah the Almighty protect every Ahmadi there.
Pray for the Palestinians as well; may
Allah the Almighty have mercy on them and free them from the oppressors. The supposed “ceasefire” was in name alone. The incidents of the previous two days prove that this ceasefire was only nominal. May Allah the Almighty protect these oppressed people from cruelties, and may He bring the oppressors to task.
(Official Urdu transcript published in the Daily Al Fazl International, 21 November 2025, pp. 2-7. Translated by The Review of Religions.)
