Al Hakam - 4 July 2025

Know your audience and create programmes accordingly

Staff of MTA International’s Canada Studios receive guidance from Huzoor

Islamabad, Tilford, UK, 29 June 2025: Staff of MTA International’s Canada Studios had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa.

The meeting commenced as Huzooraa graciously greeted the attendees and led them in silent prayer. Huzooraa then addressed Ataul Awwal Abbasi Sahib, the Head of MTA Canada Studios, who came forward to give a presentation.

MTA Canada Studios’ presentation

Abbasi Sahib reported that MTA Canada Studios came under the direct administration of MTA International in 2018. He affirmed that for all matters, including programme quality, compliance, social media and IT, the Canada Studios seek and follow the guidance of the Markaz. He mentioned that studios have now been established across Canada in Montreal, Toronto, Saskatoon, Calgary and Vancouver. A short video clip was then played, showcasing these various bureaus.

Following the video, Abbasi Sahib outlined the structure of MTA Canada.

In response to a query from Huzooraa, he confirmed that the social media department takes regular guidance from the central MTA International Online team.

He then detailed the function of their Commissioning Board, the purpose of

Night prayer of the Holy Prophetsa and his practice before Fajr

Hazrat Aishahra related (through Hazrat ʿUrwahra) that, “Allah’s Messengersa used to offer eleven rak‘ahs; that was his entire (night) prayer. During it, he would remain in each prostration for as long as it would take one of you to recite about fifty Quranic verses, before he raised his head. He would then pray two rak‘ahs before the [obligatory] Fajr prayer and lie on his right side until the mezzin came to call him for the salat.”

(Sahih al-Bukhari, Kitab al-witr, Bab ma ja’a fi l-witr, Hadith 994)

Deeds Are the Ornaments of Faith

Such incidents are frightening. Weigh your faith, for deeds are the ornaments of faith. If one’s practical condition is corrupt, then in reality he is devoid of faith as well. A believer is beautiful. If a beautiful person is adorned with even a simple and ordinary bangle, their beauty is enhanced manifold. In the same manner, deeds make a believing

Continued

Hazrat Mirza Ghulam Ahmadas, In His Own Words

This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 4 -

4 July

4 July 1978: On this day, Hazrat Khalifatul Masih IIIrh called on Albert Kenneth Cragg, who was an Anglican bishop and scholar who commented widely on religious topics for more than fifty years, most notably Christian–Muslim relations. This meeting took place in the Fazl Mosque compound, where views were exchanged in a friendly atmosphere.

(Al Fazl, 19 July 1978, p. 2)

4 July 1989: On this day, Hazrat

Khalifatul Masih IV audience to the then-president of Guatemala. Huzoor

5 July

5 July 1932: On this day, Hazrat Musleh-e-Maudra presided over a session of the All-India Kashmir Committee held in Lahore. This committee was formed by prominent Muslim leaders in 1931, and Huzoorra was elected as its first president.

For more details on this Committee and Hazrat Musleh-e-Maud’sra efforts for the rights of the oppressed Muslims of Kashmir, see “Hazrat Mirza Bashiruddin Mahmud Ahmad’sra services to the Muslim cause: Guidance for Turkey, peace in the Arab world alhakam.

correspondence was in continuation of his previous communications addressed to various leaders worldwide as part of his missionary efforts.

For details of a reply to him from the Indian Office, Whitehall, London, and other correspondences, refer to “100 Years Ago… – Brief report of one year’s Moslem missionary work in America” at alhakam.org (20 August 2021, p. 26).

8-10 July

Central American country a day before. This was the first-ever visit of any Khalifa to this part of the world. During his stay, Huzoor meeting with local Ahmadis and some dignitaries like the country’s Foreign Minister and Minister of Health, also inaugurated the first Ahmadiyya Muslim mosque and mission house in Guatemala. (Silsila Ahmadiyya, Vol. 4, pp. 856-857)

and the Kashmir Movement”, org 41-44).

(19 February 2021, Issue 153, pp.

6 July

inaugural reception of the Baitun Nur Mosque in Calgary, Canada. The event was attended by the Canadian Prime Minister, Stephen Harper and other dignitaries. The event was attended by more than 3,000 people. Huzooraa

5 July 2008: On this day, Hazrat Khalifatul Masih V delivered the keynote address.

It is interesting to note that before this reception, a historic flag-hoisting aa

6 July 1903: Mirza Imam Din departed this world on this day. He was the brother of Mirza Nizam Din and a cousin of the Promised Messiahas. Both brothers, on account of their irreligious temperaments and their worldly ways, were bitterly opposed to the Promised Messiahas In fact, they were enemies of Islam itself.

ceremony was also held; Huzoor Liwa-e-Ahmadiyyat, the

Canadian Prime Minister hoisted the national flag of Canada and Deputy

Mayor Ron Stevens hoisted the

To learn more about these relatives and details of some heavenly signs shown to them, see: “New historical evidence about the Muhammadi Begum prophecy” at alhakam.org (22 September 2023, pp. 1-5).

8 July 1935: On this day, Hazrat Sahibzada Mirza Sharif Ahmadra, son of the Promised Messiahas, was the target of a premeditated attack by members of Majlis-i-Ahrar. As he was leaving his office on his bicycle headed for his home, an assailant struck him three times with a long, sharp club. Hazrat Mirza Sharif Ahmadra displayed quick reflexes, courageously fending off the assault. Janbaz Mirza, the official historian for Ahrar, later acknowledged the organisation’s responsibility for this heinous act, detailing the planning and execution in Karwan-e-Ahrar, under the section “Ahrar ki Anokhi Jasarat”.

flag of Alberta province. The flaghoisting ceremony was covered by Al Fazl , 19 September 2008, p.

the country’s media as well. ( International 11)

6 July 1967: On this day, Hazrat Khalifatul Masih IIIrh departed from Rabwah for his first visit to Europe. (Tarikh-e-Ahmadiyyat, Vol. 24, p. 67)

7 July

7 July 1920: Hazrat Mufti Muhammad Sadiqra engaged in correspondence with notable figures in the British monarchy and political circles. On this day, he wrote to Her Imperial Majesty, Queen Empress Mary of England. This

For more details, see “Historical analysis of Ahrar’s anti-Ahmadiyya agitation – Part 3”, alhakam.org (20 October 2023).

9 July 1883: The elder brother of the Promised Messiahas, Mirza Ghulam Qadir Sahib, passed away on this day at 7 pm at the age of 55. In 1868, Mirza Ghulam Qadir Sahib became seriously ill. The Promised Messiahas had earlier seen a dream in which he saw that his brother would die, so he prayed to God for his recovery. His prayer was accepted and it was revealed to him that his brother would recover, as he did. Mirza Ghulam Qadir Sahib left behind no child and his wife, Hurmat Bibi, later entered the fold of the Jamaat as

foretold to the Promised Messiahas. (Tarikh-e-Ahmadiyyat, Vol. 1, p. 223)

9 July 2010: On this day, upon the completion of a series of Friday Sermons dedicated to the Lahore Martyrs, Hazrat Khalifatul Masih Vaa mentioned them collectively and instructed the Jamaat to remember them in prayers. (Al Fazl, Intl, London, 30 July 2010, pp. 5-9)

10 July 1910: A strike was observed in India, where students from all major educational institutions had participated. On this day, The Tribune (Lahore) reported this situation, mentioning Qadian and its educational institutes. The report read: “It will not be out of place if I draw the attention of both the Muslim leaders and the Muslim students to a class of students who may be put down as model students, at least as far as their relations with their teachers are concerned. They are the students who come from the Qadian High School [...]

“There have been four strikes among students in Upper India during the last two or three years, viz., the strikes in Aligarh College, the Government College, Lahore, the Medical College, and the Islamia college, and on all these occasions the Qadian students were conspicuous for keeping aloof from the strikers, in spite of the pressure that was brought to bear upon them by their fellow students…

To read this full report, see: “Education & Morality – The Flagship of Ahmadi Students” at alhakam.org (14 December 2018, p. 4).

10 July 2021: The foundation stone of the Fath-e-Azeem Mosque (meaning the Grand Victory) and the adjoining complex was officially laid on this day.

To read more about this milestone, see: ““Victory to Ghulam Ahmad”: Foundation of new mosque complex in Zion, USA” at alhakam.org (4 February 2022, p. 10).

Continued from page 1

which is to generate content ideas tailored to the needs of the country.

Regarding production output, he reported that 157 productions were sent to the Markaz in 2024, with a target of 250 for the current year. Another short video was then shown, highlighting the various programmes produced by the Canadian studios.

Looking ahead, he outlined several upcoming productions and the strategic goals for the studios.

The presentation concluded with some rare archival clips of the visits of previous Khulafa to Canada.

Presentations by Lajna

Next, a presentation was delivered by the Lajna team, led by Munazzah Khan Sahiba. She explained that the Lajna team is involved in numerous areas, including research, scriptwriting, post-production, production, MTA News, recruitment, IT and administration. She mentioned that their efforts have resulted in a range of programmes. A short video was then played to highlight the Lajna team’s work.

Huzooraa enquired who operates the cameras for Lajna productions. Upon learning that Lajna members perform this role themselves, Huzooraa advised that they should make use of wide-angle shots and avoid using excessive close-ups.

Following this, brief reports were also presented by Lajna’s Social Media and Subtitling & Translation departments.

Huzooraa then asked about the production of French-language programmes. The Head of Canada Studios responded that a dedicated studio has now been set up in Montreal for this purpose.

Individual interactions and guidance

Huzooraa then spoke to the attendees individually, who introduced themselves and described their respective duties.

While speaking to the coordinator of one of the studios, Huzooraa suggested that nature-related documentaries could also be produced.

Addressing the Head of the Lajna Team, Huzooraa provided practical guidance regarding working hours. He advised that Lajna members should ensure they are home by 9 or 10 pm, stressing that it should not be the case that children are waiting for their mothers to return home for their evening meal.

Huzooraa enquired from the Head of Canada Studios whether a separate programming department existed. Upon being told there was not one, Huzooraa guided that one should be established, which Abbasi Sahib confirmed would be done.

In response to a question from Huzooraa, the Head of the Lajna Team confirmed that the male staff accept their advice and are very cooperative.

General Guidance for MTA

Huzooraa then imparted general guidance on a range of matters.

He advised the team to observe other television channels from around the world to understand contemporary production

methods and trends. While they should use their own intellect, having more examples to study can provide valuable guidance. Huzooraa gave the specific example of Japan’s NHK broadcaster, noting they produce high-quality, useful, informative programmes catered towards the education of children from which they could draw inspiration.

Huzooraa instructed that they should work on producing programmes on the topic of science and religion too, aimed at teenagers aged 12 to 14, to instil the Islamic views on these concepts in their minds from a young age. He suggested they could involve Ahmadi scientists who have a strong connection with their faith and present current scientific theories, alongside an Islamic scholar who can provide the religious perspective on them. He noted that the Jamaat has many educated young men and women, including those with PhDs, who could be engaged for such programmes. The overall objective, he said, should be to create programmes on various contemporary topics.

Huzooraa stressed the importance of gathering audience feedback, stating this is a task for MTA in every country. They need to ascertain how many people watch MTA and its specific programmes in Canada and what their opinions are. He advised them to send out questionnaires through the auxiliary organisations – Lajna, Khuddam, Ansar and Atfal – to learn which programmes are well-received and what kind of content people wish to see. Huzooraa explained that they need to understand the audience’s mindset and preferences and create programmes accordingly. It is not a given that programmes the producers like will also be liked by the audience. The challenge is to see what the audience finds appealing and then to adjust that content to fit within the religious framework.

Huzooraa also observed that people’s attention spans for serious content are generally short now. He remarked that while people might watch hours of frivolous material, they often cannot tolerate a serious discussion for more than 15 minutes. In light of this, he advised the social media team to create short, two-to-three-minute clips. These can be posted on social media and also used to fill empty slots during the main broadcast. He said the Markaz should also be made aware of such short programmes so they can be utilised effectively in available broadcast slots, for the benefit and interest of the viewers.

Question-and-answer session

The staff then sought permission to ask some questions.

One member asked how the MTA broadcast system would function in the event of a nuclear war.

Huzooraa smiled and replied that the effects of an atomic weapon would likely not reach the satellites, so the transmission from the headquarters would, insha-Allah, continue. The broadcast would go on and those who are able to listen or watch, those who have electricity or power, would be able to do so. He noted that there are many remote areas and it is unlikely that the entire world would be destroyed; places like Africa and others may be spared. Huzooraa also mentioned his general guidance for jamaats to have satellite phones and for there to be

Continued from page 1

person appear more beautiful, but if a person performs evil deeds, then nothing remains. When one develops true faith within oneself, one begins to feel a pleasure in performing good deeds; one’s eye of divine understanding is opened; one offers the Prayer as it ought to be observed; one develops an aversion towards sin and detests vile gatherings; and one possesses a fervour and deep longing within one’s heart for the greatness and glory of Allah Almighty and His Messenger to be manifested. That very same faith will give them the strength to be put on the cross like the Messiahas. For the sake of God, and indeed for the sake of God alone, such a one is willing to be thrown into a fire like Abrahamas When a person aligns his own will with the will of God, then Allah the Almighty who is

knows full well what is in your breasts) becomes their Protector and Guardian. That God will take such a one down from the cross alive, and even pull him out of a fire, safe and sound. Only those who have full faith in God Almighty witness these miraculous wonders. In short, the truth and sincerity of Abu Bakr Siddiqra came to light as a fire was ablaze around him, at a time when the Holy Prophet, peace and blessings of Allah be upon him, was surrounded by his assailants. Although some of them were of the opinion that he should merely be banished from Mecca, most of them actually sought to put an end to his life. It was at that hour that Hazrat Abu Bakr Siddiqra demonstrated his sincerity and loyalty, which will shine as an example until the end of time. In this trying hour, the very selection of the Holy Prophet, peace and blessings of Allah be upon him, is a powerful argument in favour of the excellence and supreme loyalty of Hazrat Abu Bakr Siddiqra. For example, if the Viceroy of India were to choose someone for an important task, the opinion of the Viceroy would be better and more judicious than, say, a local watchman. It must be accepted, therefore, that the selection of the Viceroy is, in any case, better suited and more appropriate. For the government has appointed him as a deputy ruler, and has put its trust in his loyalty, farsightedness and experience. It is then that the government has handed over to him the reins of authority. It would, thus, be inappropriate to disregard the Viceroy’s effective management and sound judgement, and take the choice of an ordinary watchman to be more correct.

(

Malfuzat [English], Vol. 2, pp. 89-90)

independent power backup systems to facilitate a direct link for transmission. Ultimately, he advised, one must place their trust in Allah.

Another question was raised regarding the possibility of broadcasting some types of content on MTA that has been created by non-Ahmadi content creators, whose content is rejected by others.

Huzooraa responded that he would first need to see a sample of such work to make a judgement. He explained that some content, even if not suitable for a regular broadcast, might be appropriate for social media. However, he emphasised that any external content must be carefully reviewed to ensure it is in accordance with the teachings of Islam and the traditions of the Jamaat. He drew an analogy with large, secular newspapers, where articles, including those about Islam, are written but are still subject to the chief editor’s approval before publication. Without a concrete example, he said, a general verdict could not be given on this matter.

programmes to build a strong foundation for the children’s future.

on television due to the sensitive nature of the topics and the natural modesty of Ahmadis, especially female producers. The challenge, Huzooraa explained, is to find creative ways to impart moral training and tarbiyat through formats such as short stories. He reiterated his earlier advice about seeking feedback from both children and adults to shape their content. Furthermore, he again highlighted the need to gauge viewership. While social media platforms provide analytics on who has watched a video, this is not the case for television broadcasts. Therefore, it is essential to use the auxiliary organisations to gather this vital feedback.

A member of the Lajna team asked for guidance on the core lessons and qualities they should aim to incorporate into their

Huzooraa advised that they must first identify the specific issues and challenges children are facing in their local environment. Children learn different things in school, some of which cannot be openly discussed

The mulaqat concluded with the staff members having the honour of taking group photographs with Huzooraa (Summary prepared by Al Hakam)

How insights from Surah al-Kafirun can help us navigate the modern world

Allah the Almighty states in the Holy Quran in Surah al-Kafirun:

“Say, ‘O ye disbelievers! I worship not that which you worship; nor worship you what I worship. And I am not [going] to worship that which you worship; nor will you worship what I worship. For you your religion, and for me my religion.’” (Surah alKafirun, Ch.109: V.1-6)

Surah al-Kafirun is a Meccan chapter that was revealed before the Hijrah. It holds a pivotal place in the Quran due to its emphatic rejection of polytheism and unwavering commitment to monotheism. The chapter’s revelation serves as a definitive response to the pagans of Mecca who sought a compromise in worship between Islam and idolatry.

The uncompromising tone of this Surah negates the possibility of Muslims conforming to the disbelievers’ ways, regardless of pressure or enticement. This clear stance highlights the central tenet of Islam: the oneness of Allah.

Linguistic insights

لْقُ (“Say”): This command addresses not only the Prophet Muhammadsa but also every believer, urging them to boldly proclaim their faith. The repetition of “say” throughout the Quran underscores the importance of the subject it introduces.

(“the disbelievers”): This term refers to those who consciously reject faith after recognising its truth. It encompasses all forms of disbelief, whether active or passive.

Repetition of negation (“I do not worship” and “you do not worship”): The verses are structured to emphasise a complete and eternal rejection of idolatry –past, present, and future – highlighting the incompatibility of belief and disbelief.

(“For you is your religion, and for me is my religion”): The word نِيْدِ (deen) encompasses religion, lifestyle, and

system of belief. This verse sets a boundary, affirming mutual independence in matters of faith.

Thematic and spiritual insights

In an era where moral norms are increasingly ambiguous, these principles are vital. Empirical research supports the psychological and social benefits of such clarity and boundary-setting.

A study published in Frontiers in Psychology found that personal values significantly influence life satisfaction, with resilience and emotional intelligence acting as mediators. This suggests that individuals with clear personal values, bolstered by resilience and emotional intelligence, experience higher life satisfaction ( Frontiers in Psychology, 2024. Personal values, resilience, and emotional intelligence as predictors of life satisfaction. [online] Available at: https://www.frontiersin.org/ articles/10.3389/fpsyg.2024.1491566/full).

A Muslim’s identity revolves around the recognition of one’s relationship with Allah as the Creator and Sustainer. It is deeply rooted in the principles of Tawhid (Oneness of Allah), adherence to the Quran and Sunnah, and embodies Islamic values such as justice, humility, compassion, and integrity. These values serve as guiding principles for Muslims, shaping their spiritual, ethical, and social lives.

Personal boundaries

However, maintaining a Muslim identity in Western societies can often be challenging, as many Islamic practices and values differ from what is considered “normal” or mainstream. For instance, avoiding after-work mixed gatherings, refraining from mingling freely with the opposite sex, declining invitations to parties where alcohol and drugs are present, or adhering to modest dress codes are conscious choices rooted in faith. Yet, these practices may sometimes be misunderstood or viewed as unconventional in environments where such behaviour is the norm.

These challenges require Muslims to navigate their faith with resilience and conviction, often balancing their values with societal expectations. Upholding these aspects of Muslim identity in such contexts can be a profound expression of dedication to one’s beliefs and principles.

Research looking at the relationship between self-esteem, self-compassion, and psychological resilience suggests that a positive attitude towards oneself, which can be fostered by clear personal values and boundaries, serves psychological resilience and plays a role in preserving mental health and well-being. ( Psychology Research and Behavior Management, 2024. Self-esteem and self-compassion: A narrative review and meta-analysis on psychological resilience. [online] Available at: https:// www.dovepress.com/self-esteem-and-selfcompassion-a-narrative-review-and-metaanalysis-o-peer-reviewed-fulltext-articlePRBM)

Clear communication

So for Muslims, openly communicating their values – such as refraining from alcohol, attending prayers, or observing modesty – helps establish clear expectations with peers and reduces internal conflict over societal pressures. This clarity can mitigate stress and reinforce a sense of self-worth.

Initially, asserting personal boundaries and communicating one’s identity may feel difficult or socially isolating. For example, explaining why one avoids after-work gatherings or refuses certain social norms might create discomfort initially.

However, over time, consistent and respectful communication fosters mutual understanding and respect, potentially reducing future misunderstandings or conflicts. The Surah does not instigate hostility but establishes a dignified separation between believers and disbelievers in matters of faith. Clear communication, respectful disagreement, and the recognition of individual autonomy are essential for fostering understanding

and coexistence in a diverse world.

The verse “For you your religion, and for me my religion” quoted earlier provides a profound foundation for non-hostile debate, emphasising mutual respect and the freedom to hold differing beliefs. Scientific reasoning further supports this approach as essential for productive dialogue and social harmony.

Then, clear communication ensures that the intent behind words is not misinterpreted. Studies in communication psychology suggest that ambiguity in messaging can lead to unnecessary conflict and emotional distress (Fischer & Orasanu, 1999). ( Fischer, U. & Orasanu, J. (1999). Say it clearly and quickly: The role of message structure in effective communication Journal of Communication Psychology, 35(2), pp. 115-128.)

Research shows that respectful discourse, even amidst disagreement, fosters cooperation and strengthens interpersonal relationships. This aligns with the Quranic emphasis on dignified dialogue. Lastly, the Quranic approach of “For you your religion, and for me my religion” also respects the autonomy of free speech, encouraging coexistence rather than coercion.

Final thoughts

The reader can further reflect on this Surah and ask: How can the unwavering stance of Surah al-Kafirun inspire us in moments when our faith is challenged? What lessons can we draw from the Quran’s approach to disagreement and coexistence? How does this Surah encourage selfconfidence and clarity in personal identity?

Actionable wisdom can be derived from this Surah, helping us practice courage in openly affirming our beliefs without hostility or compromise. We can reflect on our boundaries in matters of faith and values, ensuring they align with Islamic principles, and engage with individuals of different beliefs respectfully, drawing inspiration from the Quran’s guidance on coexistence.

Sana Maryam Idrees UK

What does it really mean to destroy a mosque?

Kashifa Mehak Idrees, BA in the study of Religion & Politics UK

The phrase “our rooms are a reflection of our minds” is something that is commonly championed by masters of feng shui and minimalism in a noble attempt to get us to reevaluate the environment that we inhabit. It is undeniable that our surroundings have an impact on our mental well-being and ability to function. To put it candidly: messy room, messy mind and while I’m sure none of us are strangers to lazily kicking things under the bed or pretending we don’t see the piles of clothes we leap over to get across the room, in one way or another, we all endeavour to create spaces in which we are able to thrive.

In the realm of spirituality, mosques are transformed from their material formation of bricks and plaster into hubs of religiosity in which a believer is able to orient their attention towards worship. In this manner, our mosques become physical manifestations of the essence of spiritual growth that we hope to achieve through our prayers.

The beauty of Islamic architecture has been captured by eager Instagrammers globally, with tourists contorting in any position necessary to get that perfect picture in which the mosque gleams against the sunlight or bathes under the stars; however, structural beauty is not the only achievement of a mosque’s architecture.

Many architectural devices are at play in a mosque which are unflagging in their efforts to promote the maximum amount of religious devotion and attention to that larger task at hand (not a perfect Instagram picture) but of course, prayers.

Themes in Islamic architecture

1. Tawhid

The oneness of Allah (tawhid) is a core tenet in Islamic architecture. All aspects of stylistic choices are bound by the singular aim of promoting the ubiquitous power and awe of Allah throughout the mosque. The dome, geometric patterns, and use of symmetry are all devices used to centre God in a believer’s mind and focusing our attention on prayer.

Unlike other mediums of art, which promote storytelling through the artist’s personal creativity coming to life, mosque artistry aims to promote the infinite and boundless nature of God. This can be seen in the notable absence of figurative art in mosques as no images of animate beings will appear in any place of Islamic worship. Instead, the use of geometric shapes and arabesque designs offer little distraction to the worshipper, who is then allowed to concentrate on the duty of worship.

2. Detachment

Balancing the scales of deen (religion) and dunya (the world/material) is an inherent feature of every believer’s personal religiosity. Upon entering the mosque, we

consciously prepare ourselves for the prayer/ sermon that we are about to engage in both physically (ablution, taking our shoes off, lowering our voices, dressing modesty) and mentally (preparing ourselves for prayer, focusing our mind on devotion, etc).

The use of Arabic calligraphy of Quranic verses which appears in various parts of mosques are constant reminders of the words of Allah Almighty. Phrases such as “La ghaliba illallah” (There is no conqueror but Allah) which is etched into the walls of Alhambra Mosque in Granada, Spain work to promote Allah’s Omnipotence in every angle of the mosque.

The Sultan Ahmed Mosque in Istanbul is a unique example of Islamic architecture with its use of 20,000 hand-painted blue Iznik tiles that draw a worshipper’s eyes heavenward, reinforcing the spiritual connection between the earthly and the divine.

The unique use of light and colour through arches and columns such as in the Great Mosque of Cordoba, Spain, all generate an innovative illusion of vast space and optimise the feeling of serenity within a mosque. The lack of harsh colours/ imagery are all tools used to offer respite from material and worldly possessions and instead allow the mosque to be a space of humility that promotes an internal spiritual equilibrium.

3. Equality

The mosque is a space that transcends hierarchical boundaries of race, class, or social standing and instead offers a union for all worshippers. Standing side-by-side in prayer, the sense of brotherhood and comradeship is palpable and stands as an example of the ethos of equality in Islam.

An architectural feature that aids in promoting this is the orientation of the mosque which is positioned towards the Ka‘bah (Qibla) meaning that each and every Muslim is united in prayers as they pray towards the same sacred location. There is

no concept of “reserved” or “special” seating in mosques as all worshippers follow the same routine sequence of prayers under one singular Imam’s leadership.

Art as a form of devotion

Art and religion are no strangers to one another and their relationship has conceived some of the greatest patrons of art. Their masterpieces are renowned motifs that are ubiquitous in the cultural imagination and are revered by thousands. From Michelangelo’s “Hand of God” to Davinci’s “Last Supper”, religious imagery is scattered all over the domain of art and stems from a core intention of devotion.

Despite stylistic differences between mosque and church architecture that we have previously touched upon, it is clear that the two institutions are united in their efforts to create a space where religion can flourish.

Breaking away from static conceptions of devotion that only focus on scriptural and learned religiosity, it is important to note that even the space in which we worship has intention behind it. Each meticulous decision that is made, from the structure of the minarets to the colours of the walls, are a culmination of choices that capture the feeling of prayer.

It is no surprise that upon arrival, we feel a sense of calm and ease as we prepare ourselves physically via ablution and adhering to the etiquette of the mosque and are ready to commit to our prayer. The serene silence and cleanliness of the mosque all work to catalyse the spirituality of our prayer. All these features are subliminal testaments to the ingenuity of mosque architecture and shine a light on just one aspect of the beauty of Islamic devotion and how it seeps into divergent aspects of our lives.

The next time you step into a mosque, take notice of these features and assess how they help your prayer. In our own homes, we should try to mimic this by creating clean

and calm spaces for worship, so if you’re looking for an excuse to get someone in your household to clean up, you’ve found one: Salat

Destruction of physical sacrality

Having explored just how awe-inspiring the mosque is and how its very composition works to promote our connection with Allah, we can understand just how violent the act of destroying one is.

In his Friday Sermon on 17 January 2024, Hazrat Khalifatul Masih Vaa spoke on the destruction of an Ahmadi mosque in Daska, Pakistan, which had likely been built by Hazrat Sir Zafrulla Khanra, an advocate for peace and justice. As local administration and policing staff orchestrated a 4-hour-long demolition, it was not just bricks and mortar that their bulldozers aimed to destroy, but a space of sacred sanctuary. Not only had this building stood as a cultural remnant of prepartition sub-continent, but just like every other mosque across the globe, this had been built in the Glory of Allah and for the purpose of worship and gratitude.

It is a grotesque act of malice to destroy such serene structures and even more abhorrent to do so while claiming to act in the service of Allah. Thankfully, much to the dismay of malicious persecutors who are at the height of their hubris, our divine spirituality and love for Allah can never be bulldozed and will always remain intact.

For many of us living in other parts of the world, such instances should remind us what an honour and privilege it is to be able to visit our local mosques without fear of persecution, and render thanks to Allah. It is one that we should hold dear and near as we marvel at Allah’s creation and step into a hub of tranquillity and piety.

It is no wonder that the Holy Prophetsa is reported to have said:

“The parts of land dearest to Allah are its mosques […]” (Sahih Muslim, Hadith 671)

Church Peace Union, Universal Religious Peace Conference and Ahmadiyya missionary

Religion has always been a topic of discussion. Whether one follows a faith or not, belief remains a vital part of every person’s life. It is a deep and personal aspect of our being, and one of the most effective ways to explore it is through reflection, dialogue and comparison.

Platforms for comparing religions have been numerous throughout history. Some famous examples include Akbar’s “House of Worship”, the 1893 “World’s Parliament of Religions” and the 1924 “Conference on Some Living Religions Within the Empire”. Their purpose remained the same: to present the core teachings of each religion on one stage, allowing their representatives to compare them and make their choice. Rather than fostering division, these events have shown that true comparison brings people closer together – for if we sincerely reflect, we will realise that all these rivers have flowed from the same source.

Religious conferences 1893-1928

In September 1893, the “World’s Parliament of Religions” was held as part of the World Columbian Exposition in Chicago, which was the first formal gathering of religious representatives of the Eastern and Western parts of the world.

This event, according to The Toronto Mail of 26 January 1894, marked “a distinct stage in the history of religion. There was never a time in all the past in which such a gathering could have taken place.”

Around two decades later, on the eve of World War I in 1914, Andrew Carnegie (1835-1919) of New York assembled a group of leaders in religion, academia and politics, and appointed them trustees of

an organisation named the Church Peace Union – later The Carnegie Council for Ethics in International Affairs. Through this organisation, Carnegie hoped to make war obsolete.1

The end of the First World War marked a monumental moment in history, as the world slowly but surely began to move towards normality once again.

The 1924 Conference on Some Living Religions Within the Empire was a continuation of such endeavours and was graced with an address by Hazrat Muslehe-Maud, Mirza Bashir-ud-Din Mahmud Ahmadra. This conference was convened at the Imperial Institute in London from 22 September to 3 October.

This was followed by multiple efforts to hold worldwide religious conferences, for instance, in the late 1920s, the Church Peace Union of America put forward the idea of the Universal Religious Peace Conference. Hazrat Maulvi Abdur Rahim Dardra – the then Imam of the Fazl Mosque – was a member of its Provisional Committee and represented Islam in the Preliminary Meeting in September 1928. The aim of this proposed conference was to gather representatives from all countries and all faiths to deal with those questions which affect human brotherhood and international concord.

The Ahmadiyya Archive & Research Centre has been able to gather details of this proposed conference and the proceedings of its preliminary meeting, and this article aims to present a glimpse of it.

Proposal for the Universal Religious Peace Conference

The suggestion to hold an Universal Religious Peace Conference was proposed by the Trustees of the Church Peace Union

in 1924. This organization, in its plans to enlist religious-minded people and organise them against war and for peace, came to recognise that if its work is to be effective it must include in its program all the religions of the world.2

An initial announcement was made in June 1925, which was widely circulated in the press. A Canadian newspaper reported under the heading “World Peace”:

“To study world peace from the viewpoint of the world’s eleven leading religions a congress is being planned by the Church Peace union, founded by Andrew Carnegie, to be held at Geneva in 1928 by 1,000 representatives of these religions. They will be Christians, Jews, Moslems, Buddhists, Confucianists, Shintoists, Taoists, Hindus, Parsees, Jains and Sikhs. The congress will last fifteen days. It will organize and hear keynote addresses the first two days and hear representatives of each religion talk on a separate day on the topic: ‘What can my religion contribute to International justice and goodwill?’ The languages spoken will be English, French and German.”3

The Jewish Criterion of 18 June 1926 and The Restoration Herald of September 1926 also announced the proposal of this conference.

Among the English press of that time, The Review of Religions represented the Ahmadiyya viewpoint globally. We find that in its June 1925 issue, it mentioned this proposed conference under the heading “Congress of Religions”, and wrote:

“For the purpose of bringing the combined influences of the world’s leading religious faiths to bear upon the problem of world peace, an International Religious Congress will be held at Geneva in August, 1928. The first announcement of the Congress was made today at the headquarters of the Church Peace Union following a meeting of the trustees of that organisation.”4

A French-language Swiss newspaper, Gazette de Lausanne of 22 February 1928, announced the Preliminary Meeting of this proposed conference under the heading “World Conference of Religions for Peace” and wrote that The Universal Religious Peace Conference is scheduled to convene on 12-14 September 1928 in Geneva “which will be a preliminary conference only to prepare a much larger event planned for the year 1930.”

The New York Herald Tribune of 17 June 1928 also wrote about this upcoming meeting and stated, “Sir Eric Drummond, of the League of Nations, expressed himself as keenly interested ‘in the definition of the questions the conference will discuss.’”

Maulvi A. R. Dardra

Hazrat Maulvi Abdur Rahim Dardra, commonly known as “Maulvi A. R. Dard”, was a missionary of the Ahmadiyya Muslim Community and the Imam of the London Mosque. The Church Peace Union invited him as the representative of Islam and also nominated him as a member of the Provisional Committee for this proposed conference. During the Preliminary Meeting of this Conference in September 1928, Maulvi A. R. Dardra delivered a speech, representing the Islamic teachings.

Invitation and official report to The League of Nations

The records held at The League of Nations suggest that on 15 August 1928, the General Secretary of the Universal Religious Peace Conference, Dr Henry A Atkinson sent an invitation to Sir Eric Drummond, Secretary-General of The League of Nations. Dr Atkinson also served as the Executive Secretary of the Church Peace Union from 1918 to 1955. He wrote:

“I have the honor to hand you herewith the programme for the Preliminary Conference in preparation for the Universal Religious Peace Conference, of which I had the pleasure of telling you some years ago. We plan to have a meeting of about eighty persons. Up to the present, we have acceptances from almost a hundred and representatives of every one of the world’s great religions. It promises to be an important and impressive gathering. We would be very happy indeed if, in the midst of your busy days, you could look in, if only for a few minutes, during our sessions.”5

The Preliminary Meeting was convened in Geneva, Switzerland, on 12-14 September 1928. Thereafter, on 24 December 1928, the General Secretary of the Universal Religious Peace Conference sent a report of this meeting to the Secretary-General of the League. The covering letter from Dr Atkinson stated:

“I take pleasure in sending you herewith a pamphlet which gives the story of the remarkable preliminary conference held in Geneva, Switzerland, September 12 to 14, to make arrangements for calling a World Peace Conference of all religions in 1930.

“One hundred and ninety-one delegates were present, adherents of eleven religions. The speeches and discussions all showed a remarkable unanimity in ideals and teaching regarding universal brotherhood and peace.”6

The report mentioned that “Maulvi A. R. Dard” participated in the meeting, “representing the Moslems.” Mentioning the speech by Hazrat Maulvi Abdur Rahim Dardra on 12 September 1928, the report wrote:

“Beginning with a Moslem prayer, the white-turbanned Maulvi A. R. Dard, of the London Mosque, congratulated the Church Peace Union on convening the conference. The 235 million Moslems of the world welcome this movement which seeks to transcend race, cast, color.

“‘As soon as religion sets its own house in order, world peace will not take long to follow”, Mr. Dard continued.”7

Narrating about the Preliminary Meeting’s proceedings, the Educational Secretary of the Church Peace Union,

Ata-ul-Haye Nasir and Tahmeed Ahmed Ahmadiyya Archive & Research Centre

Rev Frederick Lynch, mentioned that “Mohammedanism was represented by Maulve A. R. Dard, one of the outstanding leaders of the Moslem world [...].”8

Press coverage on the proceedings

A Swiss newspaper, Journal de Geneve –dated 13 September 1928 – reported on this meeting, under the heading “Preliminary Conference for the Organization of the Universal Congress of Religious Forces for Peace” and wrote that “a delegate from the London Mosque in a white turban, Maulvi A. R. Dard, who, before speaking, recited a religious cantilena.” The article expressed that the scene was “picturesque” as the attendees of this gathering also included “an Orthodox bishop” and “a Mohammedan in a turban”.

The same periodical, in its 14 September 1928 issue, published a short report of this meeting under the heading “Report of the First Committee” and stated that “the committee recommended that the congress should meet in 1930, the choice of the place being left to the executive committee, but it appears that an Eastern country will be chosen, in accordance with the wish expressed by the delegates from India.”

La Tribune de Geneve of 14 September 1928 also wrote that “Mr. Maulvi A. R. Dard, of the London Mosque, said that the 235 million Muslims welcomed the movement to eliminate differences of race, caste and colour.”

Feuille d’avis de Lausanne of 15 September 1928, published a photograph (seen in the beginning) with the following caption:

“The Preliminary Meeting for the Organization of the Universal Congress of Religious Forces for Peace took place on Wednesday in the Salle de l’Athénée, Geneva.

“From left to right: Dr. Jal Pavry (son of the High Priest of Bombay); A. R. Dard, Imam of the London Mosque; Dr. ChengHuan-Chang of Peking, Miss Bapsy Pavry (daughter of the High Priest of Bombay); the Secretary of Dr and Miss Pavry; on the extreme right: Metropolitan Denis of the Orthodox Church of Warsaw.”

The same photograph was published by The Review of Reviews in June 1929.

This meeting caught considerable attention from the American and British press. For instance, a British newspaper, the Daily News and Westminster Gazette of 13 September 1928 wrote:

“Geneva, Wednesday – A preliminary conference to make arrangements for a universal religious peace conference opened here this morning under the presidency of Dean Shailer Mathews, of Chicago University. The speakers included Dr. J. Hertz, Chief Rabbi in the British Empire, London: Professor Tomoeda, Japan, representing the Shinto religion: Maulvi Daro [sic., Dard], of the London Mosque, representing the Moslem world [...]. All spoke in favour of religious brotherhood and declared that it was for the religious mind of the world to prevent wars. Three committees were appointed to consider various aspects of the proposed conference.”

A Finnish periodical, Församlingsbladet, mentioned this meeting in its 8 November 1928 issue and quoted Dard Sahib’sra speech. In December 1928, another Finnish periodical, Teosofin Joulu, mentioned this

meeting and wrote that “among others, the Islamic missionary, A. R. Dard, the Hindu Chatterji, and the Confucian Chen Huan Chang had arrived there, and together with representatives and leaders of Christian churches, such as the Archbishop of Warsaw of the Greek Catholic Church, they negotiated about interfaith cooperation.”

An American newspaper, The Birmingham News of Alabama, dated 4 November 1928, wrote that “A. R. Dard, the Mohammendan, said: ‘I am convinced that 235,000,000 Moslems of the world will welcome this peace effort, which promises to transcend all consideration of race, religion, caste and color.’”

Transcript of Dard Sahib’s speech

The official records of this proposed conference have provided the complete transcript of the speech delivered by Hazrat Maulvi Abdur Rahim Dardra at the Preliminary Meeting. The record states:

“Maulvi A. R. Dard a Muslim of India, commenced his address with a prayer in Arabic: ‘We should worship God alone who is Love.’ Then he said, ‘I thank God for having been given the opportunity of attending this Conference. The Holy Quran prophesied 1300 years ago that a time was to come when such conferences on religion would be held, and it is a great pleasure for me to see that the same Word of God is being fulfilled now in a wonderful manner. I must congratulate the convenors of this Conference on their having been selected to be the instruments through which this prophecy should be fulfilled.

“‘The very word Islam, by which our faith is known, means peace. The name of our God is peace. Our daily Muslim greeting to one another, here and hereafter, is ‘Peace be on you.’ A Muslim is one, says the founder of Islam, who brings about and helps peace among mankind with all that lies in his power. The heaven promised to Muslims in the next world is an abode of peace. Hence it is the sacred duty of all the Muslims of the world, which number about 235 millions, to help and welcome the convening of this Religious Peace Conference. Islam, moreover, is an international religion. It transcends all barriers of caste, color and country. Muslims from all parts of the world gather together every year at its birthplace and pay homage to the God of Abraham, Moses and Jesus and of all the world. A king kneels humbly by the side of a beggar and a white man prostrates with a black man, for before God all are equal. After all we are all members of one and the same human family and our common denominator is God Himself. Let us, therefore, work for peace and let us not be satisfied unless and until it is fully realized.

“‘The sphere of politics is too narrow for the growing magnitude of the world. Politics imply compulsion in one form or another. It is no good compelling people from without. All such efforts are bound to result in failure. The political atmosphere of the world today seems to be surcharged with mistrust and suspicion and the great cauldron is seething with discontent and dissatisfaction. Side by side with the signing of the peace pacts preparations are secretly made by all nations for war. The deadliest weapons are invented for destruction. Religion has often been made a tool for the furtherance of political and economic ends. Religious differences

themselves have in the past been the cause of much ill feeling and bitterness between peoples and nations. People have been ignoring, depreciating and attacking faiths other than their own, but never before in the history of the world has there been a determined attempt such as this to take a distinctly different attitude and bring about definite cooperation between groups of religions for the purpose of serving the humanity of all the world. Now is the time to come together and make a definite advance. Religion should set its own house in order. How can Moses be a Prince of peace, how can Mohammad be a Prince of peace, how can Jesus be a Prince of peace, how can Krishna be a Prince of peace, if we all continue to wrangle over our petty differences? Let us be reconciled to one another – not in mere tolerance, but love. The further we go from one another, the greater will be our distance from our Heavenly Father. Let us therefore come together and approach the centre of our faith, each in his own way, and as we come together the nearer we will be to God just in proportion as we are near to each other. The world needs peace; it is crying out again for a Prince of Peace. Let us listen to the Divine call and let us start our work together. May God help us.”9

The details of the proceedings of this conference have also been narrated by its General Secretary – Dr Henry A Atkinson – in his book, titled The World’s Religions Against War

What happened to this Conference?

Later on, the Universal Religious Peace Conference was renamed as “World Conference for International Peace Through Religion”. The Executive Committee had further meetings: In Frankfurt in August 1929, in Berne in August 1930, in Geneva in August 1931 and again in Geneva in August 1932.

In the Berne meeting of 1930, it was decided that the religious conference would be held in Washington D.C. in November 1932. However, during the 1932 meeting at Geneva it was decided to postpone the idea. Elaborating on this, the official report stated:

“This plan has now been somewhat modified and the Executive Body of the World Conference for International Peace Through Religion is at present centering its attention more on organising national committees; in collecting data and materials which will be helpful to these national committees as well as to other bodies, such as the League of Nations, the International Labour Office, etc; and in promoting peace in such national and international areas where misunderstanding is rife. The plan, however, of holding a universal conference in Washington this year has now been postponed.”10

The Church Peace Union is now known as The Carnegie Council for Ethics in International Affairs. After World War II, the Church Peace Union highlighted the need for a World Congress of Religion. Hence, they proposed the conference to be held in October 1948, in Boston.

In 1947, the Educational Secretary of the Church Peace Union, A William Loos, narrated the history of their endeavours for world peace. He stated that the recent

calls were “not a completely new venture on the part of the Church Peace Union. In 1925 a committee was set up to study the possibilities of holding a world conference of religious leaders. Preliminary meetings were held; and in 1928 a major conference was convened in Geneva, attended by 191 delegates who were adherents of eleven religious systems: Buddhism, Confucianism, Christianity, Islam, Shinto, Zoroastrianism, Bahaism, Theosophy, Ethical Culture, Judaism, and Hinduism.

“The tidal wave of reaction and repression that swept over the world in the 1930’s submerged the work. Following Mussolini came Hitler, and many a lesser dictator in other nations, all of them committed to an anti-democratic campaign of hate, intolerance, and brutality. Then came World War II and all plans for a World Congress had to be cancelled.

“Now, in this hectic period after World War II, we are faced with new symptoms of the old evils, which destroyed the League of Nations and threaten to make our century the bloodiest and most tragic in history. Our civilization can be saved, say the sponsors of this World Congress, if we are willing to use conscience and good sense.”11

He further wrote that “the Church Peace Union proposes to complete the task it undertook in 1928 by setting up a worldwide Committee of One Thousand, which will be recognized as the constituency of the Congress.”12

In 1948, the Church Peace Union organised the Conference of Religion for Moral and Spiritual Support of the United Nations13, where The World Alliance for International Friendship Through Religion was established to hold such religious conferences in the future. This organisation, in cooperation with the Church Peace Union, continued its endeavours in the years to come, however, this article does not intend to go into those details.

Endnotes

1 The New York Times, 12 February 1914, p. 8

2 The Geneva Preliminary Meeting of the Universal Religious Peace Conference, September, 1928

3 The Hamilton Spectator, 27 June 1925, p. 10

4 The Review of Religions, Vol. 24, No. 6, June 1925, p. 19

5 League of Nations Records, UNO Archives, “World Conference for International Peace Through Religion, Washington, November 1932”, Reference code: R3291/13/3437/510.

6 Ibid.

7 Ibid.

8 The Christian Union Quarterly, January 1929, Vol. XVIII, No. 3, p. 189

9 The Geneva Preliminary Meeting of the Universal Religious Peace Conference, September, 1928

10 League of Nations Records, UNO Archives, “World Conference for International Peace Through Religion, Washington, November 1932”, Reference code: R3291/13/3437/510.

11 The Witness, 16 October 1947, p. 9

12 Ibid.

13 Ibid., 16 December 1948, pp. 12-13

6th Jalsa Salana held in Greece

Jamaat-e-Ahmadiyya Greece held its 6th Jalsa Salana on 20 April 2025, in Athens, Greece.

The day began with congregational Tahajjud and Fajr prayers, followed by Dars-ulQuran. The inaugural session was presided over by Atta-ul-Naseer Sahib, National President of Jamaat-e-Ahmadiyya Greece, and began with a recitation from the Holy Quran, followed by a poem. In his opening speech, the National President highlighted the aims and objectives of Jalsa Salana. He also read out the special message from

Hazrat Khalifatul Masih Vaa

The second session included two speeches: “The Importance and Blessings of Truth” by Sadr Majlis Khuddam-ulAhmadiyya Greece and “The Financial Sacrifices of the Companions of the Promised Messiahas” by Sadr Majlis Ansarullah Greece.

During the third session, the first speech was on “The Importance and Blessings of Khilafat” by Chaudhry Mushtaq Ahmed Sahib, Naib National President of Jamaate-Ahmadiyya Greece and on “The Sonship of Jesus Christ” by the National President of Jamaat-e-Ahmadiyya Greece.

After the Zuhr and Asr prayers and a break for lunch, the final session began with a recitation from the Holy Quran, followed by a speech on “Prayer” by the National President. He narrated faith-inspiring incidents of the acceptance of prayers from the life of the Holy Prophetsa and the Promised Messiahas.

26 members were present at the mosque, while 12 members from different islands of Greece listened to the online session. The total attendance was 38.

Waqas

5th Jalsa Salana held in Kiribati

Khurshid Missionary, Kiribati

Jamaat-e-Ahmadiyya Kiribati held its 5th Jalsa Salana in the village of Bonriki on the island of Tarawa in Kiribati on 24-25 May 2025. The theme for this year’s Jalsa was “Islam’s Call to a Moral Life”.

On 24 May, the first session began with a recitation from the Holy Quran, followed by Hadith and opening remarks by Qasim Choudhary Sahib, missionary in Marshall Islands, on “The Holy Prophetsa as the guide for Moral Excellence”. This was followed by a speech by a local missionary in Kiribati, Nasiruddin Kiatoa Booa Sahib, on “Abstaining from vices and increasing in morality: Examples from the past and present”.

Guests were then encouraged to share their remarks. Pastor Borauea spoke about moral excellence from the perspective of Christianity; Ruth Cross Kwansing, Minister of the Ministry of Women, Youth, Sports and Social Affairs, represented the President and gave her remarks, which focused on how excellent morals can improve our

society and the world at large. In the end, Waqas Khurshid Sahib, missionary in Kiribati, delivered concluding remarks on how all religions teach similar morals and the importance of interfaith respect and understanding. The guests were gifted a copy of the Holy Quran as well as other material about the Ahmadiyya Muslim Community.

After the conclusion of the session, guests were served dinner and encouraged to visit the exhibition to learn more about Islam.

On 25 May, the second session of the Jalsa Salana began for members of the Jamaat-eAhmadiyya in Kiribati. The day started off with a Lajna session, in which speeches were delivered on reconciling the pacific islander culture with the moral excellences of Islam and the blessed moral example of Hazrat Amma Janra. The khuddam and ansar had a simultaneous discussion on the modern issues they face and how to better address these as men. To conclude the Jalsa, a joint session was held for all members and the weekend ended with du‘a, lunch and salat

‘Health for All’ event held by Majlis Khuddam-ul-Ahmadiyya Burkina Faso

In a groundbreaking initiative that blended service to humanity with the message of Islam Ahmadiyyat, Majlis Khuddam-ulAhmadiyya Burkina Faso organised a “Health for All” event on 31 May 2025, bringing medical aid and spiritual guidance under one roof. Healthcare professionals and volunteers offered free screenings for hypertension and diabetes, alongside a blood donation drive. At the same time, participants were introduced to the peaceful teachings of Islam through literature and personal interaction. This unique initiative stood out for its dual focus: addressing urgent health needs while exemplifying Islam’s message of compassion and service.

The event took place at the central mission of Jamaat-e-Ahmadiyya Somgandé, Ouagadougou, in collaboration with the Ahmadiyya Medical Centre and Denk

Pharma (a German pharmaceutical firm). The programme had two primary objectives: to encourage blood donation and to provide free health screenings for common chronic illnesses. Burkina Faso faces a critical shortage of blood. The National Blood Transfusion Centre in Ouagadougou receives a request of at least 300 blood units per day, but its fixed collection sites manage to supply only around 60 blood units. The remaining 240 must be obtained through mobile campaigns, making communitybased efforts vital. In this context, the efforts of Majlis Khuddam-ul-Ahmadiyya are both timely and impactful.

The representative of the National Blood Transfusion Centre, who attended the event, remarked, “Every day, we receive at least 300 requests for blood, which we are unable to fulfil. This is why we commend the Ahmadiyya youth for this donation. One unit of donated blood can save three lives.”

In addition to medical services, the

event offered a tabligh exhibition, where Jamaat literature was displayed, including the Holy Quran translated into Mooré, the local language. Informative brochures about Islam were distributed, offering visitors insight into the true, peaceful teachings of Islam.

The event officially began with a silent prayer led by missionary, Daouda Koné Sahib, representative of Amir Sahib Jamaat Burkina Faso. He also participated in the medical screening, setting an example of the Jamaat’s commitment to public health. He was joined by the Regional Missionary, Nasir Iqbal Sahib; Naib Motamid Mulk (representing Sadr Majlis), and Qaid Ilaqah of Ouagadougou.

The programme received media coverage, with press representatives conducting interviews and highlighting the event’s societal impact. A day before the main event, a door-to-door sensitisation campaign was carried out in the Somgandé

neighbourhood, educating residents about the importance of blood donation. Approximately 300 people were reached out to during this community mobilisation effort.

On the day of the event, 99 individuals came forward to donate blood, with 80 blood units successfully collected. 106 people benefited from free medical screenings for hypertension and diabetes. These screenings were facilitated by volunteers from the Ahmadiyya Medical Group of Burkina Faso, who offered their expertise throughout the day. In total, nearly 500 individuals were positively impacted by the initiative.

One of the day’s donors, Ali Kaboré, shared his thoughts on participating: “I decided to do it because I realised that in hospitals, every day, there are people who suffer, even die, due to a lack of blood. I’m more than happy to be able to give my blood to save at least one life. I invite those who have not yet done so not to hesitate.”

Khalida Ahmad Greece

Mirza Iqaan Ahmad Burkina Faso

The death of Socrates and the plight of Ahmadi Muslims in Pakistan

Ayezah Jehan Germany

“I think, therefore I am.” This famous sentence by the French philosopher Descartes permanently shaped the way of modern Western philosophy. His starting point was that the rational individual must first doubt himself and his thoughts to prove their existence, which in turn is proof of the existence of the individual itself.

Now, Descartes is not only your usual philosopher of the Renaissance. In fact, Descartes also reasoned that the proof of the existence of God is easier to find than mathematical evidence. For Descartes, nothing is sooner and easier to recognise than Him, the one and only God. Thus, making him a believer in the Islamic concept of Tauhid. (Revelation, Rationality, Knowledge & Truth, p. 42)

The Enlightenment’s findings are not new but have already been challenged by Ancient Greek philosophers like Socrates, a philosopher who has much more in common with the teachings of Islam Ahmadiyyat than you might think. A philosopher who was ready to give up his life for his faith in

Lajna Imaillah Ireland hosts 14th National Meena Bazaar

Najia Nusrat Malik

Sadr Lajna Imaillah Ireland

On 18 May 2025, Lajna Imaillah Ireland held its 14th National Meena Bazaar at the Educate Together School hall in Dublin. The event gathered people from diverse backgrounds to celebrate culture, charity and community spirit.

Guests enjoyed a vibrant range of homemade food prepared by members, including baked goods, savoury snacks and refreshing drinks. Colourful stalls featured henna art, traditional clothing, jewelry, scarves and a

the one God. Ahmadi Muslims today are also similarly martyred in Pakistan, giving up their lives for the sake of their beliefs.

The persecution of Ahmadi Muslims in Pakistan reached a turning point in 1974 Per the amendment, they were declared non-Muslims by the Pakistani National Assembly. Since then, many laws have been made, even justifying the death penalty due to the charge of blasphemy allegations for Ahmadi Muslims in Pakistan

Oppression of “disbelievers” has always existed and could be seen as a sign from God that proves the truthfulness of a person or group. This also dates back to Ancient Greece.

Socrates, one of the most influential Western thinkers in history, was also betrayed and sentenced to death by his fellow citizens. He, who always regarded the Athenian society and legal order as the best of all orders, was in the end doublecrossed by that exact system. Similarly, Ahmadi Muslims have historically proven to have contributed to the founding of Pakistan, but ended up being persecuted and marginalised by their own people.

Hazrat Mirza Tahir Ahmadrh describes

bouncy castle for children.

A major highlight was the promotion of the international “Voices for Peace” campaign, advocating a peaceful resolution to the conflict in Palestine. The event also showcased the newly released Irish translation of World Crisis and the Pathway to Peace, a collection of addresses by Hazrat Khalifatul Masih Vaa on peace and justice.

An information stall provided resources on Islam, encouraging dialogue and clearing misconceptions. The event also raised vital funds for ActionAid and Trócaire to support Palestinian communities. Charity representative Juliette praised the event’s spirit and impact.

Members of Lajna Imaillah Ireland continue to serve the wider community through ongoing initiatives, including support for shelters and the homeless and participation in national events like the St Patrick’s Day Parade.

Socrates as the “genuine description of a prophet who combines in him a perfect balance of revelation and rationality”. (Revelation, Rationality, Knowledge & Truth, p. 73) And while Socrates himself left no written texts, his life and work were handed down through his students Plato and Xenophon.

In 399 BC, he was sentenced to death in Athens because of allegedly “spoiling the youth” and “inventing new gods”. Plato’s dialogue Crito tells the story of his verdict and how his friend Crito tries to persuade him to escape prison. Socrates, who found his sentence unjust and wrong, nevertheless thought it was equally wrong to escape his judgment and flee. (Crito, 50a-54e)

Similarly, Ahmadis in Pakistan continue to face harsh persecution and imprisonment simply for existing. Nevertheless, they continue to act upon their faith. Not once has there been a case of Ahmadis defying the unjust law enforcement. Instead, they stay true to their beliefs and accept these unjust punishments. The sentences can range from a hefty fine to the death penalty.

But on what legal grounds was Socrates punished and executed? As previously mentioned, Socrates was accused of spoiling the youth. He was known for talking directly to the people in the streets of Athens and trying to engage them in deep philosophical conversations. He aimed to try to make the people think by asking them questions and responding to their answers with even further questions.

This made them question their thought process and, in some inadvertent cases, the government. Socrates’ students often saw him expose the great figures of Greek democracy, and he therefore had quite an influence on the younger generation. His high standard of morality and justice was seen as a threat.

In The Republic, Socrates, through the words of Plato, described the true nature of justice and how it can be meted out. Justice is neither for the weak nor the wealthy and powerful. Rather, it serves a purpose for everyone. To truly accomplish justice in a society, everyone must take part in that society. Nobody shall be excluded.

That doesn’t mean that everyone has the same tasks and should do the same amount of work. But rather, everyone should contribute to the common good to the best of their abilities. Similarly, Allah the Almighty states in the Holy Quran:

“And let not a people’s enmity incite you to act otherwise than with justice. Be [always] just, that is nearer to righteousness.”

(Surah al-Ma’idah, Ch.5: V.9)

Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdias, emphasising this teaching, writes, “treat your brothers and fellow humans with justice and not to

exceed in taking from them what is due to you and establish yourself upon justice.” (Izala-e-Auham, Ruhani Khazain, Vol. 3, p. 551)

Islam’s teachings put justice and righteousness as a top priority. It is seen as the pillar of a functional society. Additionally, without true justice, no sustainable peace can be established. Peace and justice can be seen as two sides of the same coin. Thus, the parallels between Socrates’ thinking and Islam’s teachings are very linear.

Recently, MTA News made a three-part documentary about Ahmadi Muslims in Pakistan who have been imprisoned because of their faith. Abdul Shakoor Sahib, a simple optician, was accused of terrorism and blasphemy. Tahir Mahdi Sahib, a publisher, was also accused of blasphemy for simply publishing a peaceful religious newspaper. Muzaffar Malik Sahib, an engineer, was jailed after being wrongly accused of throwing a bomb in a mosque.

These men tried their best to contribute to Pakistani society with their occupational skills while still trying to uphold their faith in Ahmadiyyat. But even that was too much for these so-called clerics in Pakistan. So, they introduced new criminal offences just to punish Ahmadi Muslims specifically. Thus, we can see that even self-proclaimed Muslim countries fail to serve justice to their own people and refuse to follow Islam’s teachings.

The criminal charge for which Socrates was punished was termed “Asebia” He was accused of “desecration and mockery of divine objects” and of “irreverence towards the state gods.” In Ancient Greek society, most people believed in the twelve deities – Zeus, Poseidon, Hera, Demeter, Apollo, Artemis, Athene, Ares, Aphrodite, Hermes, Hephaistos and Hestia – making the belief a polytheistic religion.

Socrates questioned the plurality of Greek mythology and was a true believer of the Unity of God, which made him an enemy of most Athenians. This steadfast belief in God, his belief in Divine revelation, made him give up his life happily and with such tranquillity that only a man of God could possess. (Revelation, Rationality, Knowledge & Truth, pp. 78-79)

“Even if you are sentenced to the gallows, then embrace the noose. But I have complete trust in my God,” said Hazrat Khalifatul Masih IVrh in a letter to one of the Ahmadis who was supposed to be punished with the death row in Sukkur. If one holds a committed and dedicated conviction in the one true God, even death becomes a sweet salvation.

Rationality and revelation are not opposites, as manifested in the character of Socrates. May we all realise that this temporary life is simply a preparatory phase for the life to come after. May we all be allowed to serve our faith to the end, like the martyrs before us. Amin!

Ways of worship Freeing ourselves from the shackles of everyday life

Syed Adil Ahmad Missionary, USA

All of us are slaves to something. Instagram likes, shoe collections, athletes, the companies that we work for – slaves to ourselves even. As believers, we channel an intrinsic desire to humble ourselves by worshipping and submitting ourselves to the Creator of the heavens and the earth.

No one is ever actually free. There are billions of dollars poured into marketing and advertising every day, so that we can presume we bought or did something out of our own choice, when actually, we are being bought and sold by the second every waking moment.

The question is, how do we sell ourselves to Allah Almighty? Like any product that is brought into your possession when you purchase it, we need to become possessions of Allah Almighty. At every instance, the following thought must prevail in our minds, that “God owns me, and He’s watching me, and I have to answer to Him.”

The five daily prayers

One way to worship Allah, or in other words, show Allah that He owns you, is, of course, Salat – the five daily regular prayers. How great would we think we are if we had five meetings with Lebron James, Lionel Messi or Elon Musk every single day? If there was someone who met the president of the United States even just two times a day, faint whispers of jealousy and awe would follow behind them, as we relish over the opportunity to even daydream such a circumstance.

So then what about Allah, who created and brought into existence every particle around us out of nothingness? We get to meet Him five times a day. Is He not more powerful than Lebron James, Lionel Messi, Elon Musk and the president of the United States?

“And to Allah belongs the kingdom of the heavens and the earth; and Allah has power over all things.” (Surah aal-e-Imran, Ch.3: V.190)

Do we want to be with someone who has actual power, or someone who has the illusion of power?

The Promised Messiahas stated the following:

“If even a single pious man lives in a village, then on account of that pious man and

for his sake, Allah the Almighty protects that whole village from destruction. However, when destruction comes, it encompasses everyone. Nonetheless, through some way or means, God still saves His servants. It is the practice of Allah that even if a single pious person remains, others are also saved on their account.” (Malfuzat [1984], Vol. 3, p. 262)

This is the power that Allah can give us. Provided with our piety and righteousness, our single presence can protect our society.

People who are married know every single detail of their partner’s lives. They meet them every day. The more we meet Allah, the more we will know about Him, and a true slave never stops wanting to be near his master.

Worship of Allah means that we are also thankful for everything He has given us. If we are to become possessions of Allah Almighty, then we would not want to act in a way that Allah considers us impure, so as not to hold us in His merciful hand.

Profanity

One of our weaknesses is profanity. Freely throwing around curse words or partaking in futile idol talk because we want to fit in, or because we don’t want to sound too smart to not have any friends.

The Promised Messiahas has said: “Uttering profanities will foster hatred, therefore, always keep your tongue under control.”

(Malfuzat [1984], Vol. 3, p. 346)

Profane language and the general lack of decent speech keep the mind at a low level. Petty fights, errant jealousies and a reactionary mindset become your character norm because of a literal inability to think at a higher level. Small words, small minds.

We can worship Allah Almighty by cleansing our speech. The cleaner our minds, the better we can absorb the greatness of Allah. You wouldn’t want to sleep in a room with a dirty carpet, so why would Allah visit you if your heart and mind are in the same state?

Allah Almighty paints various scenes of heaven in the Holy Quran. We will recline on couches, have rivers that flow underneath us, all sorts of fruits and foods, and He also says:

“And they will be guided to pure speech.”

(Surah al-Hajj, Ch.22: V.25)

Pure speech is a reward that Allah will give us. Profanity keeps your mind shack-

led, so if we clean up our speech, we can have a part of heaven on earth.

Anger

Another way to worship Allah, is to control our anger. Allah Almighty describes righteous people as the following:

“Those who spend in prosperity and adversity, and those who suppress anger and pardon men; and Allah love those who do good.” (Surah aal-e-Imran, Ch.3: V.135)

When we get carried away with our anger, we begin to ascribe a sort of godliness to ourselves, presuming that we have the right to judge someone, get angry at them, and punish them for often trivial matters.

We cannot be like Allah Almighty in everything, but we can be merciful and forgiving. Anger is the easy path, but the reward lies in the struggle to overlook, forgive and move on. The lives of too many people, for too long a time, have been subjected to unwarranted trauma because of the anger they face, and even the anger they inflict.

Anger has the potential to destroy, but on the flipside, our mercy has the potential to build.

The Promised Messiahas has said:

“Often a battle ensues between ostentation and forbearance. At times, in contradiction to the Book of Allah, man shows anger. Upon hearing abuse, his inner self becomes incensed. Righteousness demands that one ought to suppress their anger, as stated in the Quran:

‘And when they pass by anything vain, they pass on with dignity.’ (Surah al-Furqan, Ch.25: V.73)

“Many a time, an individual is also required to fight against impatience. This means that a person is confronted with such a multitude of difficulties whilst treading a path of righteousness that it is difficult to attain one’s objective, and thus, such a one becomes impatient. For example, if someone wanted to dig a well fifty cubits deep, but they stopped digging after a mere two or three cubits, this is mere pessimism. Now, the condition of righteousness is that one should fulfil the commandments that have been enjoined by Allah the Exalted to the end and not become impatient.” (Malfuzat [English], Vol. 1, p. 22)

Bonds of compassion

Lastly, another form of the worship of Allah is maintaining the bonds of compassion amongst ourselves.

“Sure [all] believers are brothers. So make peace between brothers, and fear Allah that mercy may be shown to you.” (Surah al-Hujurat, Ch.49: V.11)

This verse lays special stress on Islamic brotherhood. Allah Almighty has declared us in the Holy Quran as family until the end of time, which means we don’t decide who our family is; it has been decided for us.

The commentary on this verse is as follows:

“Islam tolerates no discord or dissensions between brothers. If there happens to arise a quarrel or dispute between two Muslim individuals or groups, other Muslims are bound at once to bring about reconciliation between the quarrelling parties. Islam’s real strength lies in this ideal of brotherhood which transcends all barriers of caste and color.” (Five Volume Commentary, Ch.49: V.11)

Malice and hatred for your own brother is a type of hell that we suffer from. This is one of the rewards of heaven mentioned by Allah Almighty:

“And We shall remove whatever of rancour may be in their breasts [so that they will become] as brothers [seated] on thrones, facing one another.” (Surah al-Hijr, Ch.15: V.48)

The Promised Messiahas states:

“Our community cannot flourish until we truly have compassion for each other. We ought to use all our faculties to love those who are weak.” In other words, whatever abilities and faculties we have been granted, we should utilise those and show love to those who are weak, instead of displaying hatred or contempt.

“I often hear that when an individual sees another stumble, rather than extending him courtesy, that individual looks at him with abhorrence and disgust.”

The Promised Messiahas stated this is wrong, and further said:

“A community can only be formed when people conceal the faults of one another and treat one another like true brothers.” (Malfuzat [1984], Vol. 3, pp. 348-349)

100 years ago...

Signs of the Latter Days, the second advent and the global spiritual awakening in 1925

Mosque of Hazrat Omar

It is sometimes said that the Ark of Noah rested at the original site of Jerusalem. As a matter of fact, the early history of this ancient city is very obscure, but there is no doubting the fact that it owes its sanctity to its being connected with several of the ancient Prophets.

The Israelites turned towards Jerusalem at the time of prayer. It is said that Solomon erected the Temple of Jehovah with great magnificence at this most sacred place. This temple was destroyed by Nebuchadnezzar and rebuilt by Zedekiah.

When Hazrat Omar[ra] conquered Jerusalem, he erected a mosque at the site of the Holy of Holies. This was rebuilt by Abdul Malik in 688.

His Holiness, Hazrat Khalifatul Masih II[ra], while coming to Europe, visited Jerusalem and prayed in this mosque in the place where Hazrat Omar[ra] is said to have prayed.

Conference report

The report of the Religious Conference held last autumn in London is published. It comprises 520 pages and can be had from Messrs. Duckworth, 3, Henrietta Street, London, WC. Price: 16/-.

His Holiness thanked Sir E. Denison Ross, CIE, PhD, the Chairman of the Conference Committee, in his introduction to the report of the Religious Conference, is pleased to write as follows:

“As we had foreseen, it was not always possible to secure the attendance in London of all whom we had invited to read papers, but the response was from the outset most encouraging, and we were especially gratified that the Khalifatul Masih [IIra], the Head of the Ahmadiyya Movement, immediately signified his intention to come to London with a number of his followers for the express purpose of attending the Conference. This remarkable enterprise led to great publicity in the press and secured considerable interest for our Conference.”

A step towards Islam

There was a time when the Holy Prophet Mohammad, may peace and the blessings of God be upon him, was terribly abused all over the West. But since the advent of the Prophet Ahmad, peace be on him, a happy change is coming over the world. Sectarianism and fanaticism are giving way to freedom of thought and opinion. In the summing up of the Religious Conference, Rev. Tyssul Davis says:

“All the Christs, the Buddhas, the Muhammads, the Gurus, the Rishis, and the Avatars belong to the human family and are

the common possession of humanity. They belong to us as men. No tribe has a monopoly on this or that teacher.”

Welcome

We have much pleasure in welcoming our brother Abdul Hamid Saka Tinubu, son of Brother Saka Tinubu, President of the Executive Committee of the Nigerian branch of the Ahmadiyya Movement in Islam, who arrived in London on 27 May [1925] and proceeded to Glasgow on 1 June for the purpose of studying medicine. We wish him and our dearest brother Martin, the late General Secretary of Nigeria, who is here studying law, every kind of success.

Fires, floods and famines

There have recently been terrible fires and floods in Japan, China and America, and now we learn that “Further heavy floods in the valleys of the Clarence, Lachlan, Murrumbidgee, Hawkesbury, and Nepean Rivers in Australia have caused considerable damage to property and lives. The Queensland coastal districts have suffered severely from violent storms and floods.”

About Russia, we read in The Times that “A Special Commission was sent to investigate conditions in the Morshansk, Borisoglebsk, Tambov, and other districts. It was found that in many villages, there had been no bread since the autumn. The food consisted either of remnants of potatoes or of boiled oats received as seed grain; many families are begging from door to door. Similar conditions obtain in other districts.”

Earthquakes

Dr Jagger, writing in Scribner’s Magazine for last October, pointed out that the interval between big shocks in North America during the past 300 years had been much less than an average of 50 years, and he added:

“Taking the whole of America and coming to the present century, we have had eight tremendous earthquakes since 1898, in Alaska, California, Guatemala, Mexico, Costa Rica, Jamaica, and Puerto Rico, averaging four-and-a-half years apart for the 26 years.”

It is a remarkable fact that eight earthquakes have occurred after the above article was written. And thus are fulfilled the words of the Scriptures that there would be earthquakes, famines and pestilences. Is it not then the time of the appearance of the Son of Man?

The second advent

Mr JF Rutherford, in his book, The Harp of God, which has been printed 150,000 times,

says:

“The most important thing to which all the prophecies point and for which the Apostles looked forward has been the Second Coming of the Lord. It is described by the Prophet as a blessed time. Daniel then says, ‘Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty (1335) days’ (Daniel 12:12). The watchers here, without question, are those who were instructed by the Lord to watch for his return. This date, therefore, when understood, would certainly fix the time when the Lord is due at his second appearing. Applying the same rule, then, of a day for a year, 1335 days after 539 AD, brings us to AD 1874, at which time, according to Biblical chronology, the Lord’s second presence is due. If this calculation is correct, from that time forward we ought to be able to find some evidences marking the Lord’s presence.”

This calculation has proved quite true. The Prophet Ahmad of Qadian, peace be on him, in whose person are fulfilled all the prophecies concerning the second advent of Jesus Christ, received his first revelations about the year 1875. Blessed is he that believes in him.

Nineteenth Century and Islam

In the Nineteenth Century [magazine] of 25 June [1925], some A. Rustem Bey, in his article on The Future of Islamism, has made, among others, a very serious and grievous mistake by misrepresenting the teachings of Islam. It is particularly painful and disgraceful because the writer calls himself by a Muslim name. The Christian missionaries could not injure the cause of Islam more than he has thus done. He says:

“The process of ‘denaturalisation’, as it may be called, which Islamism is undergoing, is completed by the renunciation throughout Islamism of the basic conception of the mission of the State formulated in the Koran. This mission is to extend the rule – not necessarily the doctrine – of Islam at the point of the sword, idolaters being given the choice between conversion and extermination, and the peoples of the Book (i.e., those provided with a written revelation) between conversion and political subjection. Humanity is divided by the Koran into two great divisions: the Mussulman world, called the Dar-ul-Islam (House of Islam), and the non-Mussulman world, called the Dar-ul-Harb (House of War). The hosts of Islam may not rest until they have achieved the conquest of the entire non-Mussulman world! War, war, war, perpetual war, in the cause of the Faith and apart from all practical interest – that is the primary policy to which Islamdom is committed by Mussul-

man doctrine.”

Nothing could be farther from the truth. We challenge the writer on this point and we declare that the Holy Quran is absolutely against what he has written. It clearly declares:

“There should be no compulsion in religion, for guidance has been made distinct from error, and every man can distinguish between the two.” (2: 256)

Western civilisation’s need for a Saviour

The Reverend Doctor Philip Yarrow, Superintendent of the Illinois Vigilance, America, is reported to have said:

“I sometimes think lately that this nation will decline and die as Rome declined and died. It seems to me that we have reached the peak of our democracy and that we shall soon be on the decline of the other side of the parabola.

“That is the history of nations. Always like a parabola, there is the rise and at the peak of this, there is the sorry story of great wealth and wild orgies, drink and debauchery and moral disintegration and then the downward slide.

“There is the modern dance – rubbing matches, I call them – and the diabolic combinations of dancing and gin drinking. The gin dulls the sensibilities, decreases the resistance and excites the sex instincts. The dance does the same thing. It is a devilish combination, too much for youth to withstand.

“Our present manners and customs are breaking down all sense of protective modesty in our young girls. By our manners and customs, I mean the motion picture and the shows, the salacious reviews we have one after another.

“Young girls go to the motion picture theatres and see things girls of other generations never witnessed. Bedchamber scenes are frequent, and the pictures almost laugh at lust.”

The Holy writ

A clergyman remarks that there have been, in the twentieth century alone, over 25 new translations and revisions of the Bible. He is apt to lament that “the inspired word” has come in for such “a prodigious amount of tampering, clipping, altering, and rewriting.” “The living word”, he moans, “is turned into a tower of Babel.” (The Hindu)

How true are the words of the Holy Quran: “They altered the words from their places.” (5:13)

(Transcribed and edited by Al Hakam from the original English, published in the July 1925 issue of The Review of Religions)

Friday Sermon

Mubarak Mosque, Islamabad, Tilford, UK

6 June 2025

Mastering restraint: Turning to prayers amid social media provocation

After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:

Nowadays, on the one hand, there are benefits of social media and indeed, people derive benefits from it; on the other hand, there are also some aspects of social media which are harmful. Taking advantage of social media, opponents of today use extremely foul language against the Ahmadiyya Muslim Jamaat. They spew lies and filth against the Promised Messiahas, which injure the sentiments of Ahmadis when they hear them.

Then, in retaliation, some Ahmadis respond to them in a wrongful manner. Though they may be well-intentioned, they end up using such language that can be taken in the wrong sense. This is not our practice. An Ahmadi should abstain from this. It is not our job to use inappropriate language or to respond in a manner where we inadvertently use language that can become the means of degrading anyone in any way, which the opponents can then take advantage of and go on to say that – God forbid – we dishonour the Holy Prophetsa or his Companions. When in actual fact, the rank in which we hold the Holy Prophetsa and his Companions cannot be comprehended by these people even to the millionth degree.

Everything that we possess is sacrificed for the Holy Prophetsa. He is the Seal of All Prophets, who is God’s beloved and final [law-bearing] Prophet. With regard to his Companions, there are countless instances in which the Promised Messiahas has spoken in such a manner which are far beyond the comprehension of these opponents who speak against us.

Thus, not only do our hearts revere the lofty rank of the Holy Prophetsa – indeed, we do and it is matchless – but we also hold dear the esteemed rank of his Companions.

Hence, every Ahmadi should bear this in mind, and every Ahmadi should avoid saying anything that creates a wrong impression or has the potential to leave a wrong impression in any way. Some Ahmadis think they have exhibited great honour by giving a particular response –this is their response upon asking them. However, this so-called honour is, in fact, ignorance. If an Ahmadi says such things that can be taken to mean the wrong thing in any way, then they are actually becoming a

means for defaming the Promised Messiahas and the Jamaat.

The Promised Messiahas states, “You must remain patient and always exhibit patience.”

On one occasion, the Promised Messiahas said:

“People use foul language against me, but I have no concern for their obscene language, nor do I feel sorry for them because they are helpless. The only way they can hide their helplessness and depravity is by cursing.”

They employ vulgarities and absurd ploys because they have no arguments or any answers, and so hurling abuse is all they can do.

The Promised Messiahas says:

“They can issue edicts of disbelief, file false cases, and concoct different types of false accusations and slander; they can exert all their efforts against me, and they will witness who the ultimate decision will be in favour of.”

They may try whatever they please, but Allah the Almighty is with the Promised Messiahas, and so they shall witness who will ultimately prevail. The Promised Messiahas states:

“If I were to start caring about their cursing, then it would take away from the task which God has entrusted to me. Therefore, while I do not care for their abusive language, I advise my Community that it would behove them to hear their curses and endure them, and under no circumstances should they respond to cursing with cursing, because that eliminates blessings. They should exhibit examples of patience and forbearance and demonstrate their high morals. Certainly, remember that there is a dangerous divide between intellect and passion. Intellect cannot prevail in the presence of passion and anger. However, a person who exhibits examples of patience and forbearance is given a light which brings about a new lustre to their abilities of intellect and understanding. Then this light begets light. Since anger and passion darken the heart and mind, darkness begets darkness.” (Malfuzat, 1984, Vol. 3, p. 180)

Hence, this is a lesson which we must always remember. Those who become selfproclaimed scholars and start responding

“

You must act according to the teachings of the Promised Messiahas, which in reality are the true teachings of Islam. Otherwise, whilst being a part of the Jamaat, you will be defaming it. May Allah the Almighty save us from the evil of the mischievous and also grant sense to those who display their false “honour” and at times become the means of spreading disorder and restlessness because of the language they use.

on social media to non-Ahmadis and socalled clerics who raise allegations against us should abstain from doing so. If they want to search for answers, then they should consult the scholars of the Jamaat, those who possess an in-depth knowledge of the literature of the Jamaat, and the responses given should be powerful, and they should emphatically refute the allegations being raised.

You must act according to the teachings of the Promised Messiahas, which in reality are the true teachings of Islam. Otherwise, whilst being a part of the Jamaat, you will be defaming it. May Allah the Almighty save us from the evil of the mischievous and also grant sense to those who display their false “honour” and at times become the means of spreading disorder and restlessness because of the language they use. Instead of responding on social media, if we were to prostrate before Allah the Almighty, offer our prayers with absolute devotion

and sincerity, and develop such pain in our prostrations that swiftly stirs the honour of Allah the Almighty, then we will quickly attain much better results than what these people seek to attain by giving responses. Hence, every Ahmadi should abstain from using any sort of language which needlessly gives the opponents an opportunity to say that an Ahmadi said such and such.

Our morals must be of the highest and loftiest standards. Those who do not have lofty morals do not honour their pledge of allegiance to the Promised Messiahas Therefore, we must analyse ourselves; everyone should assess themselves and ponder and instead of giving inappropriate responses, focus on prayers. May Allah the Almighty enable all of us to do so and turn the opponents’ evil back onto them and protect us against them.

(Official Urdu transcript published in the Daily Al Fazl International, 27 June 2025, pp. 2-3. Translated by The Review of Religions.)