How GitaGPT
is attempting to blur the lines of technology and theology
Imagine having the ability to directly communicate with the divine, not through subtle signs and mediums, but through direct dialogue. Historically, this has been an honour reserved for the most sacred and holiest of people: the Prophets of God and His saints. But what if there was a new method which democratised and disrupted this bond of sacred communication?
This is what various AI chatbots, such as Gita GPT, purport to do. The model is simple; users can ask “god” questions, and AI replies using sacred and religious texts as well as pre-trained data – though this remains an important caveat.
This seems pleasant and harmless at first, as all it does is make spiritual wisdom accessible to the masses. But the question must be asked: what happens when humans attempt to digitalise divinity?
The technology
Trained on the Bhagavad Gita, these large language models are presented as chatbots to simulate conversations between humans and “gods”. People can ask questions or converse with it and receive tailor-made responses based on the hundreds of verses of the Bhagavad Gita. Some of these chatbots are so advanced that they supposedly answer in the voice of “Lord Krishna” himself.
This might seem eerily similar to the story of the Holy Quran in which the Bani Isra’il made a mechanical golden calf for worship that produced a similar sound
to a real cow (Surah Ta Ha, Ch.20: V.88). Whereas it appeared to have life, it was ultimately a soulless creation, a deception of human craftsmanship mistaken for divinity.
It’s worth noting that these AI models don’t possess consciousness of their own. They pattern-match words without any real belief or divine understanding. So when users emotionally project real divinity onto them, that is where the deeper issues arise.
Technology might be able to simulate speech, but it cannot provide absolute truth or divine revelation.
Claiming the unseen
“He is Allah, and there is no God beside Him, the Knower of the unseen and the
seen. He is the Gracious, the Merciful.” (Surah al-Hashr, Ch.59: V.23)
In Islamic theology, one of the many divine attributes of Allah the Almighty is that of exclusive divine knowledge. It is beyond human comprehension and, therefore, must be beyond the comprehension of anything man-made.
This exclusion even applies to the honoured Prophets of God. Even the greatest of them, the Holy Prophet Muhammadsa, was asked about the soul and responded that it is an affair of God, and humans have been given a limited understanding of the concept of it. (Surah Bani Isra’il, Ch.17:
Joyful activities on the Day of Eid
Hazrat Aishahra narrated that during the Days of Mina, Hazrat Abu Bakrra came to her while two young girls were singing and beating a duff [frame drum], and the Holy Prophetsa was lying covered with his garment. Hazrat Abu Bakrra rebuked them, whereupon the Holy Prophetsa uncovered his face and said: “Leave them, O Abu Bakr; these are days of Eid.” And those days were the Days of Mina.
(Sahih al-Bukhari, Kitab al-‘idayn, Bab idha fatahu l-‘idu yusalli rak‘atayn, Hadith 987)
Hazrat Mirza
In His Own Words
A yearning for the manifestation of God’s greatness and glory
In the sight of Allah the Exalted, a saint and a man of blessings is one who develops such passion. God desires for His glory to be manifested. In the Prayer, one repeats
This is also an expression of the desire that God’s glory should shine forth and that His greatness be manifested in a manner that has no parallel. In the Prayer, when a person glorifies Allah and extols His Holiness, the same
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Ghulam Ahmadas,
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 7-13 November
7 November
7 November 1912: Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra entered the holy sanctuary of the Ka‘bah, Mecca, on this day during his Hajj journey. To read more about this historic journey, see: “Ahmadiyya and colonial Hajj: Between politics, pragmatism and
8 November
8 November 1939: On this day, an eminent Turkish pilot, Saifuddin Bay, visited Qadian. He was accompanied by Dr Muhammad Salim Bay, who was attached to the Turkish Army then. Hazrat Musleh-e-Maudra received these honourable guests and they had a chance to enjoy
afterwards. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 429)
10 November 1989: The Berlin Wall fell on the night between 9 and 10 November 1989 and according to the Islamic calendar, 10 Rabi al-Thani had started. Hazrat Khalifatul Masih IVrh said, during his Friday sermon on 23 February 1990, that the Islamic calendar and the Gregorian calendar had perfectly corresponded with one another, and that too on a Friday. Moreover, highlighting the connection of this incident with Ahmadiyyat, Huzoorrh mentioned the Promised Messiah’sas prophecy regarding the spread of Ahmadiyyat in Russia. To read more, see: “Friday the 10th: A glad tiding to the Ahmadiyya Muslim Jamaat” at www.alhakam. org (23 April 2021, pp. 18-20)
11 November
11 November 1949: On this day, Hazrat Musleh-e-Maudra visited Sargodha, a city located to the northwest of Rabwah and at a distance of around 50 kilometres, upon the invitation of Malik Sahib Khan Noon, retired Deputy Commissioner. After delivering the Friday sermon and leading the Jummah prayer, Huzoorra proceeded towards the Company Bagh to address a large crowd gathered to listen to him. Huzoor’sra two-hour-long talk was listened to carefully. (Tarikh-eAhmadiyyat, Vol. 12, p. 41)
arranged in Qadian on this day in connection with the departure of a research delegation. A proposed party of learned Companions was to travel to the Middle East to collect newly-found evidence and properly record and fortify the already available facts regarding the historic escape journey of Jesusas from his hometown towards Kashmir. This assembly was named “The Farewell Jalsa”. Due to certain compelling circumstances, the dispatch of this delegation was postponed. An address was delivered by the Promised Messiahas on this occasion. (Malfuzat [English], Vol. 2, p. 50)
12 November 2013: On this day, Hazrat Khalifatul Masih Vaa returned safely to the Fazl Mosque in London, after a historic tour of four countries lasting more than seven weeks. Huzooraa flew directly from Tokyo back to London, having visited Singapore, Australia, New Zealand and Japan. (“Head of Ahmadiyya Muslim Community Returns to UK,” www. pressahmadiyya.com)
13 November
13 November 1925: In the aftermath of the French bombardment of Damascus, Hazrat Musleh-e-Maudra strongly condemned this inhumane crime during his Friday sermon, delivered on this day. Huzoorra also backed the idea of Syrian independence from the French mandate. (Al Fazl, 21 November 1925, pp. 5-10)
An eyewitness account of this speech can be read at: “The Musleh-e-Maud: Eye-witness account of a waqif-e-zindagi” at www.alhakam.org (19 February 2021, pp. 20-22).
11 November 2005: On this day, Hazrat Khalifatul Masih Vaa inaugurated the Nasir Mosque in Hartlepool, UK. (Al Fazl International, London, 6 January 2006)
12 November
12 November 1899: A small but prestigious gathering was
13 November 1948: On this day, France witnessed a unique gathering convened in a public hall, which was presided over by a professor of Paris University. An Ahmadi missionary, Malik Ataur-Rahman Sahib, spoke at this event and introduced the message of the Jamaat. 1,000 published invitations were sent on this special occasion. Posters were printed and the meeting was also announced on the radio and in the press. (Tarikh-e-Ahmadiyyat, Vol. 11, p. 20)
Hazrat Chaudhry Sir Zafrulla Khanra with Prince Faisal of Saudi Arabia
Prayers for the Palestinians and the Ahmadis of Pakistan and Bangladesh
During his Friday sermon, delivered on 31 October 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, asked for continued prayers for the victims of the Rabwah mosque attack and for the other Ahmadis of Pakistan, as well as Bangladesh. He also expressed deep concern for the plight of the Palestinians and urged prayers for them, too. He said:
“Pray for those who were injured in the attack on the mosque in Rabwah; may Allah the Almighty keep the injured in
Continued from page 1 V.86)
A prophet of God, who is a recipient of divine knowledge, can admit to the limitation of human knowledge, which is a humility that AI-driven theology lacks.
Revelation or replication
Receiving revelation or divine dialogue is explicitly a process dictated solely by Allah’s will, as the Holy Quran testifies:
“And it is not for a man that Allah should speak to him except by revelation or from behind a veil or by sending a messenger to reveal by His command what He pleases. Surely, He is High, Wise.” (Surah ash-Shura, Ch.42: V.52)
Hence, it is a divinely initiated process, in the form and medium that Allah chooses. Attempting to “speak to god” through technology risks trivialising faith, essentially
His protection and grant them a swift and complete recovery. May Allah frustrate and render futile every plan of the opponents in Pakistan. Today in Rabwah, there is also a gathering being held in the name of “Khatme-Nubuwwat” [finality of Prophethood] and the clerics have spewed the filth and foulness they intended to utter – indeed, they have already done so; by now, their gathering must have concluded. May Allah safeguard us against their mischief.
“Likewise, pray for the Ahmadis in
turning spirituality into nothing more than a simulation.
This would render such discourse into mere replication. That is exactly what Musaylimah al-Khadhab, the false prophet of Yamamah, did by claiming prophethood and presenting his own rhymed sayings and poetry as “revelation”. His words might have mimicked the Holy Quran, but they certainly lacked depth, coherence and divine insight – it was mere replication.
The only difference now is that instead of Musaylimah, the inherent bias of such chatbots would be that of their creators, whoever they may be – and all based on pretrained data.
Reflection, not simulation
While Gita GPT might provide some shortterm and surface-level “answers”, it poses some real risks and points of contention. By blurring the boundary between the Creator
Caregiver burnout: Caring for yourself is as important as caring for others
Samar Hafeez, Clinical Psychologist and Counsellor India
Caring for a loved one – whether it is an old parent, a relative or a child – is a meaningful and rewarding experience. Caregiving can be considered a spiritual experience which includes profound emotional connection, mercy, empathy, compassion, sacrifice and deeper understanding of life.
Islamic beliefs on caregiving can be seen as a way to serve God Almighty by caring for another person. As the Holy Quran encourages by instructing its believers to: “Worship none but him, and [show] kindness to parents. If one of them attain old age with thee, never say unto them any word expressive of disgust nor reproach them, but address them with excellent speech.” (Surah Bani Isra’il, Ch.17: V.24)
The Holy Prophetsa beautifully
reinforced this teaching when a man sought permission to participate in jihad. The Holy Prophetsa asked the man if his parents were alive, and upon confirmation, he advised him to strive in their service. (Sahih Muslim, Hadith 2549a). While fulfilling this duty brings immense sense of achievement, caregiving can also be physically and mentally exhausting. Islam strongly advocates self-care, as the Holy Prophetsa advised: “Your body has a right over you.” (Sahih al-Bukhari, Hadith 5199) Hence, taking care of oneself too becomes important, as any unchecked and prolonged stress and pressure on care givers can lead to a condition called caregiver burnout – It is a state of physical, mental, emotional exhaustion that affects a person who helps people with their medical or personal needs. It happens when people take on too many mentally and physically challenging tasks that go beyond their
Bangladesh as well; there, too, the opponents seem to harbour very ill intentions. May Allah keep every Ahmadi safe there as well.
“Also pray for the Palestinians, that Allah may have mercy on them and grant them deliverance from the oppressors. As for what is being called a ceasefire, it is in name only. The incidents of the past two days have proven that it was merely a nominal ceasefire. May Allah protect these oppressed people from injustice and bring the oppressors to account.” [Amin.]
and His creation, would AI provide any real benefit or merely diminish revelation by mimicking scripture? Such efforts might appear to be building tools to replace God rather than to understand Him, which seems counterintuitive.
It would be worth pondering whether unchecked experimentation is worthwhile, or if humans should realise and accept the fact that there are certain limitations to their capabilities and refrain from what might be perceived as trespassing in the domain of God and the prophets?
The Quran does, after all, invite tafakkur (reflection), not simulation. “And these are similitudes that We set forth for mankind that they may reflect.” (Surah al-Hashr, Ch.59: V.22)
(Daniyal Mahmood Ahmad Al Hakam)
resources.
Caregiver burnout can be an insidious process, and one may not recognise it until it has negatively impacted his/her health and general functioning.
Knowing and understanding the major risk factors and stages of caregiver burnout can help you recognise and manage its symptoms and assist you in asking for help when you need it.
Few risk factors for caregiver burnout are: Unrealistic expectations: No one can single handedly and exclusively meet physical and emotional needs of another person. If you are planning to do it all alone, then you risk burnout.
Too many conflicting demands: In addition to the caregiving role, the person might have to cater to other demands such as taking care of household responsibilities, partner, children, and job which multiplies the pressure and stress.
High workload
Excessive workload is an aggravating factor for burnout. Some caregivers might be assisting a person with complex needs and if the person is highly dependent on you, then you risk physical and emotional exhaustion.
Continued from page 1
sentiment is expressed; and through these words, God encourages man to realise that he ought to demonstrate through his works and efforts—with a natural fervour—that nothing which goes against the greatness of God can dominate him. This is an exalted form of worship. Those people whose passion is aligned with the will of God are the ones who are known as divinely supported and it is they who receive blessings. Those who do not possess a fervour for the greatness, glory and holiness of God, the Prayers that they offer are disingenuous and their prostrations are futile. Until a person possesses a fervour for the sake of God, these prostrations are nothing more than futile incantations, by which they desire to attain paradise. Bear in mind that anything physical in nature that is empty of spirit cannot prove beneficial. For example, just as the meat of sacrifices does not reach God, your bows and prostrations do not reach Him either, until they are performed with a true spirit. God desires the essence. God loves those who possess ardour for His honour and greatness. People of this nature tread a fine path on which others do not have the strength to follow them. Until the essence is present, a human being cannot progress. It is as though God has sworn to not grant a person any pleasure until they possess a zeal for His sake.
Every human being possesses desire, but a person cannot become a believer until they give precedence to the greatness of God over all of their desires. The Arabic word wali means a near one or a friend. Therefore, a person is referred to as a wali (or a saint) when they desire what their Friend, i.e. God, desires. Allah the Exalted states:
And I have not created the Jinn and the men but that they may worship Me.
An individual ought to possess a zeal for the sake of God and if they do, they shall outstrip their fellow man and become among those who enjoy the nearness of God. One must not be like a dead corpse—when something is put in from one side of the mouth, it comes out of the other. In the same manner, when someone is in a wretched state, nothing good can go inside. Remember that no worship or charity is accepted until one possesses a sincere fervour for the sake of Allah Almighty—a fervour that is free from traces of selfishness or personal motive. It ought to be such that even a person himself is unable to explain why they possess this fervour. There is a dire need for such people, but nothing is possible without the will of God.
(Malfuzat [English], Vol. 2, pp.109-110)
From the markaz
‘Salat is the pillar of faith’
Khuddam from Germany’s Schleswig-Holstein Region meet Huzoor
Islamabad, Tilford, 26 October 2025: A delegation of 44 khuddam, comprising 37 members from the Schleswig-Holstein Region of Majlis Khuddam-ul-Ahmadiyya Germany and seven from Dietzenbach, had the blessed opportunity of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The meeting commenced as Huzooraa graced the hall with his presence and extended his salaam. The Regional Sadr of MKA Schleswig-Holstein briefly introduced the delegation. Following this, each of the khuddam had the opportunity to introduce himself. Huzooraa then graciously granted the khuddam permission to ask questions for their moral and spiritual guidance.
The essence of salat as an expression of gratitude
The first khadim noted that the motto for Khuddam-ul-Ahmadiyya Germany this year is “Salat is the pillar of faith.” He sought guidance on how they could truly act upon this and instil the love of prayer in their hearts.
Huzooraa explained that the foundation of prayer lies in gratitude. He drew an analogy, stating that if a human being gives us a small gift or does us a favour, we naturally feel thankful. Allah the Almighty, however, is the Lord of all the Worlds (Rabb
al-Alamin). His favours are boundless. He provides for us even from the time we are in our mother’s womb, ensuring our healthy birth and nourishment. Our parents, who raise us and provide for our education and clothing, are themselves a gift from Him. Since all these blessings originate from Allah, Huzooraa guided, our gratitude must be directed primarily towards Him.
The prescribed method for showing this gratitude is the five daily prayers. When we go before Allah five times a day to thank Him, He promises in the Holy Quran that He will bestow even more upon us. (Surah Ibrahim, Ch.14: V.8) Huzooraa clarified that Allah is not in need of our worship or thanks; rather, this system is for our own benefit. He rewards our gratitude with even greater rewards. If one offers prayers with this mindset – as a humble expression of thankfulness for innumerable divine bounties – then one’s focus in prayer will naturally increase and one will become a truly grateful servant of Allah, attracting even more of His grace.
Maintaining sibling bonds after marriage
A khadim asked how one can maintain the love and harmony between siblings after marriage, as this bond often weakens and can sometimes lead to discord.
Huzooraa stated that the core Islamic principle is to fulfil the rights of every individual. Allah the Almighty has commanded us to fulfil the rights of our parents, our siblings and also our wives, who are someone’s daughters whom we have brought into our home. Huzooraa mentioned his own series of Jalsa Salana addresses on the vast topic of human rights in Islam, noting that if a person truly focuses on fulfilling the rights of all, conflicts do not arise.
The first step, he advised, is to pray that Allah instils a love in our hearts that never fades. Secondly, all parties must demonstrate wisdom and a spirit of accommodation. Siblings must realise that their brother is now married and must help his new wife adjust to the family. The wife, in turn, must understand that she needs to adjust to her new home and family. The husband must be wise enough to strike a delicate balance between fulfilling the rights of his wife and those of his parents and siblings. If a person acts with wisdom and controls their emotions, fights will not occur. Such disputes, Huzooraa remarked, are a sign of ignorance, not education. He advised them to be educated in their conduct and to support this effort with prayer.
The harmony of science and the Holy Quran on the universe’s fate
A young khadim noted that science predicts the universe will end in either a “Big Crunch” or a “Heat Death” and asked how Islam’s concept of the Day of Judgement understands this.
Huzooraa explained that the Holy Quran contains profound truths that are in perfect harmony with scientific discovery. He guided that the Holy Quran describes the end of the universe in a manner strikingly similar to the Big Crunch theory, stating that the heavens will be rolled up “like the rolling up of written scrolls by a scribe” (Surah al-Anbiya’, Ch.21: V.105), with everything collapsing into what science calls a black hole.
Similarly, the Quran describes the universe’s origin in a way that corresponds to the Big Bang theory. Huzooraa cited the verse: “Do not the disbelievers see that the heavens and the earth were a closed-up mass, then We opened them out?” (Surah al-Anbiya’, Ch.21: V.31). He explained that Islam’s teaching is comprehensive, describing both the Big Bang and the eventual collapse.
Huzooraa then stated a fundamental principle: science is the action of God, while the Quran is the word of God and there can be no contradiction between the two. He narrated an incident from a trip to Australia, where he met with a high-ranking Christian priest who claimed that science and religion
were incompatible. Huzooraa explained to him that it was Islam that revealed these profound scientific truths 1400 years ago – from the Big Bang to the fact that all life was created from water. He then gifted the priest a copy of the Holy Quran so he could read these verses for himself. The priest was astonished that these facts were present in the Quran and not in other religious scriptures. This, Huzooraa remarked, is one of the proofs of Islam’s truth.
Managing differences of opinion within an amila
A khadim serving on an executive committee (amila) asked for guidance on how to handle differing opinions among its members.
Huzooraa advised that having a difference of opinion is not a bad thing in itself. The correct procedure is to discuss the matter in a consultative meeting. If another person’s argument is better, one should accept it with an open heart. If one’s own reasoning is stronger, it should be presented with evidence. If a consensus cannot be reached, the majority opinion should be accepted and acted upon. If there is still a serious concern that the majority decision could be harmful, the matter can be referred to the Markaz for guidance from the Khalifatul Masih.
The crucial point, Huzooraa stressed, is that a difference of opinion must never be allowed to become a matter of personal ego. The goal must always be to work together to find the best solution for the benefit of the Jamaat, humanity and the social fabric of the larger community.
On the ceasefire between Israel and Hamas
A question was asked about Huzoor’saa perspective on the recent ceasefire between Israel and Hamas and the future of the Middle East.
Huzooraa began by stating that Israel’s aggression never truly stopped for a new phase to “begin,” noting that even the US Vice President had stated that Israel’s actions were undermining President Trump’s peace plan. Huzooraa pointed out that there is a growing realisation even among some Americans that Israel cannot be fully trusted.
At the same time, Huzooraa expressed regret about the state of the Muslim world. If they possessed true faith, they could become a powerful, unified force, but this unity is absent. Each Muslim nation pursues its own vested interests. He also highlighted the historical hypocrisy of the West, noting that the historic persecution of the Jews was perpetrated by Germans, yet the price for this crime is being paid by the Palestinians.
Huzooraa then referenced a report by a UN-affiliated body which concluded that 60 countries were complicit in the oppression of the Palestinians. This list, he noted, includes not only Israel and Western nations but also Arab countries. If the Arab nations had shown unity and, at the very least, blocked some of the trade routes, Israel would have been forced to change its behaviour. Their failure to do so means they are indirectly complicit. Huzooraa concluded with the poignant metaphor: when the fire is started from within one’s own house, how can an outsider be expected to extinguish it?
Identifying a righteous spouse
A khadim asked that while the Holy Prophetsa advised us to give preference to faith when seeking marriage, how can one truly know if a potential partner is righteous?
Huzooraa explained that since only Allah knows the unseen reality of a person’s heart, the first and most crucial step is sincere du‘a and supplications. One should pray that if the prospective match is righteous and good for them, Allah should create ease and grant contentment to both hearts; otherwise, He should create a block. True, lasting love is the love that is for the sake of Allah.
The second step is to conduct a practical investigation through the Jamaat’s system. One can inquire through the Lajna and Khuddam organisations to learn about a person’s character. Key indicators include the regularity of prayer in their household, the emphasis on religious education, whether the girl observes modest and dignified dress and whether the family has a materialistic outlook. For instance, some families immediately make demands for a separate house. Such things should be clarified beforehand.
Huzooraa acknowledged that no one is perfect; both men and women have weaknesses. One should be willing to overlook minor faults in a partner and appreciate their good qualities. While it is difficult to find a “perfectly” righteous person, one must investigate to the best of their ability and then, above all, seek the help of Allah through prayer.
Guarding against the distractions of social media
The final questioner asked how, in an age where social media and worldly pursuits cause one to become heedless of faith, a khadim can maintain a strong connection with Allah.
Huzoor’saa advice was direct: if you know the harms of social media, then do not expose yourself to them. He counselled them to use social media purposefully –for news or academic knowledge – but to consciously avoid the vast amount of useless and vulgar content that is prevalent. One must be determined, especially at prayer times, to put away all distractions. The pledge to give precedence to one’s faith over the world is tested in these very moments.
Huzooraa reminded them that the first question on the Day of Judgement will be about salat. (Jami’ at-Tirmidhi, Kitab assalat, Hadith 413) Therefore, one must guard their prayers. By combining the protection of prayers with frequent istighfar and the intelligent, disciplined use of social media, one can remain safe. He warned that one link often leads to a list of other, often inappropriate, content and that even children’s programmes are now polluted with vulgar advertisements. The solution is to remain vigilant, to pray and to use these tools only for benefit, abandoning them the moment one sees harm.
The mulaqat concluded with the khuddam having the honour of a group photograph with Huzooraa and each attendee was graciously gifted a pen before he took his leave.
(Summary prepared by Al Hakam)
Lack of regular self-care
Without adequate quality time for oneself, family and friends, burnout becomes inevitable.
Understanding stages of burnout is crucial to early detection, early intervention and recovery, hence let’s explore these stages along with the symptoms.
Warning stage
Initially caregivers start with lots of energy and motivation, but as the responsibilities escalate one may feel the stress and tension and over a period of time the motivation and excitement wear off. This is known as the warning stage. Some of the symptoms include: Irritability and frustration, high stress response, increased fatigue/lethargy, difficulty sleeping or changes in sleep patterns, sore muscles, gastrointestinal issues like hyperacidity, chronic bloating, constipation or diarrhoea, and poor selfcare.
Control stage
In this stage the anxiety develops and increases rapidly. The caregiver might become obsessed with his/her activities and may even deny the exhaustion and overwork. Some of the symptoms exhibited in this phase are: Heightened need for control, impatience, obsessions around caregiving activities, withdrawal from family and friends, denial regarding caregiving responsibilities, guilt, feelings of helplessness, worry and fear, increased body pains and headaches/migraines, dizziness and slowed reflexes.
Survival stage
Caregiving duties begin to feel overwhelming at this point. People who enter this stage show signs of chronic exhaustion. Some of the symptoms include: Mental, emotional, physical exhaustion, isolation from family and friends circle, mood swings, eating in response to emotions, impaired selective or goal-directed attention, forgetfulness, feelings of resentment, loss of interest and motivation, impaired judgement, poor concentration, neglect of other familial responsibilities, procrastination, feeling trapped and overburdened.
Burnout stage
In this final stage the caregivers no longer are able to provide quality care. They might experience physical or mental breakdown. Some of the symptoms associated with this stage are: Chronic fatigue, difficulty learning new tasks, confusion or mind fog, nightmares, vivid dreams, loss of personal identity, decreased sense of purpose and accomplishment, extreme feelings of hopelessness and helplessness, extreme restlessness, emotional numbness, substance abuse, loneliness, signs of mood disorders and anxiety disorders begin to appear along with suicidal thoughts/ideations/attempts.
Prevention and management
A state of burnout is not only hazardous to the individual but to his/her family as well. Some helpful measures that can help prevent or manage this condition are as follows: Be Aware of the first signs of burnout: Awareness helps in early detection and
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intervention, which is crucial to quick recovery. Caregivers and their family members should look out for symptoms of burnout in each other. A self-test named ‘caregiver burden scale’ or a ‘caregiver burnout index’ to check levels of stress and signs of burnout can be downloaded online. This test will give you an idea as to where your stress levels stand.
Identify your stress response: Notice if you are experiencing an over excited stress response such as becoming agitated, overly anxious and aggressive, or whether there is an under excited state like slowed reflexes, feelings of sadness and/or withdrawn.
One-minute diaphragmatic breathing exercise: The key to deep breathing exercise is to breathe deeply, as shallow breaths from the upper chest indicate presence of stress/anxiety in the body and mind. Method: Close your eyes (optional), Start by breathing in deeply through your nose (six seconds), fill lungs with air. Hold your breath for a few seconds (two to three seconds) and exhale slowly through your mouth (for six seconds), repeat the same few times. This is a quick and handy way to relax, when you have very less time.
Practice self-care: Use your time off from work wisely: Catch up on sleep, as a good night’s sleep will help you think clearly, reduces physical and mental restlessness and reenergises spirit. Also eat healthy and avoid processed/ junk food. Furthermore, eat healthy snacks during short breaks, as it prevents dizziness, headaches, and fatigue. It is also very crucial to rehydrate often. Also, do blood routine check-ups at the physician’s office and whenever you find time, engage in activities that you love.
Practice mindfulness meditation: Focus on here and now, this helps reduce the rolodex of thoughts relating to past or future. Also, during intervals, try going on ‘slow mode’, observe and consciously reduce the rate of speed of your body movements. Keep movements as slow and steady as possible, this helps to reduce physical and mental fatigue.
Try out your favourite exercise with calming music: Exercise releases endorphins (happy hormones) which are responsible for elevating mood and cognitive functioning. Exercise and music together are great stress busters.
Yoga: Stretching can reduce the immediate effects of pain or strain. Yoga asanas increase blood circulation and aid in alleviating stress levels and promote sleep quality.
Work as a team: Avoid overloading yourself, always remember ‘you don’t have to do it all alone’. Delegate responsibilities to other family members whenever possible. Keep realistic expectations from yourself: Embrace the art of surrender. Let go of things that are not in your control and do whatever you have control over in a given situation. ‘Do Not Blame or Force Yourself’. Caregivers usually ask demanding questions like; “how could I possibly think of taking a break when my loved one needs me?” “I don’t think I am helping enough, should I be doing more?” etc., such imposing questions will only increase anxiety and tension in the present moment.
Gratitude journaling: Write down something you are grateful for at the end of
Preaching Islam in Egypt: The man who refused a singer’s handshake
Tahmeed Ahmad & Awwab Saad Hayat Ahmadiyya Archive & Research Centre
At the Ahmadiyya Archive & Research Centre, we are always on the lookout for historical accounts that shed light on the early days of the Ahmadiyya Muslim Jamaat. Recently, we came across a fascinating piece in an Egyptian weekly magazine, Misr Al-Hadithah Al-Musawwarah, edited by Tawfiq Al-Bazji, published on 19 February 1930 (Vol. 3, Issue No. 33, pp. 5-6).
This article offers a rare glimpse into the day-today activities of Hazrat Maulana Jalal-ud-Din Shamsra, a devoted missionary of the Ahmadiyya Muslim Jamaat. Known for his pioneering efforts, he not only helped establish the Jamaat’s chapters in Damascus and Haifa, but also spent nearly five months in Egypt (7 December 1929 - 1 May 1930), where he worked tirelessly to spread the message of Islam Ahmadiyyat, support new converts, and strengthen the faith of local Ahmadis.
This particular account does not seem to be recorded in Jamaat literature. Yet, it was deemed significant enough at the time to be published in an Egyptian magazine, which even featured a photograph of Hazrat Maulana Shamsra
Let’s experience this unique moment in history through the words of an eyewitness account from nearly a century ago. Misr Al-Hadithah Al-Musawwarah reports as follows:
The article
I attended a literary gathering to listen to a sermon on morality, the subject of which was the supreme ideal of friendship. That gathering included a large crowd of people from all races and continents of the world. This is not surprising, as Cairo – and Egypt along with it – is the mother of wonders.
At the end of the gathering, the customary exchange of greetings took place among the attendees. The American lady singer approached, shaking hands with the attendees as an encouragement for their participation. She extended her fair hand to an Indian man from Punjab. The man responded to the lady’s gesture with great courtesy, but he withdrew his hand and refused to shake hers with his right hand.
Our astonishment was no less than that of the refined lady, who, for the first time in her life, encountered an Eastern man who refused to shake her hand.
The man was neither rude nor fanatical, nor was he ignorant. On the contrary, he was a well-mannered individual with a pleasant demeanour, noble character, bright eyes, a beautiful soul, a smiling face, and a gentle nature.
So why did he refuse to shake her hand?
We raised this question to him in a simple, inquisitive manner, and he answered:
“It is not permitted in my faith to shake hands with a lady.”
This response surprised us more than before, and we asked him:
“So what is your faith?”
He replied, “I am an Ahmadi.”
“At the age of twenty-five, I was in Syria preaching Ahmadiyya. Scholars and dignitaries rose against me and sought to expel me from the country, but they failed. I remained there for over two years, and I have more than fifty students there who believe in Ahmadiyya and in the prophethood of Mirza Ghulam Ahmadas, who is Ahmad the Messiah.”
We asked, “Are you a Muslim?”
He said, “Yes, praise be to Allah.”
We said, “But Muslims shake hands with women and respect them.”
He said, “And I respect them, but in my faith, it is not permissible to shake hands with them.”
I asked, “Which sect do you belong to?”
He then added, “I am an Ahmadi.”
I assumed he was an Ismaili, a follower of Aga Khan.
So I asked him, “Are you an Ismaili?”
He smiled and said, “No, I am a Muslim.”
I asked, “Then how do you say you are an Ahmadi?”
He replied, “I am from the Ahmadiyya sect.”
We asked, “And what is this sect?”
He said, “The followers of Ahmadas: the Messiah.”
The combination of these two words – Ahmad and Messiah – amused us greatly when referring to a single person.
So we asked him, “Is Ahmad the Messiah one historical figure?”
He said, “Yes.”
We asked, “Where was he born and when?”
He replied, “He was born in Qadian, Punjab, in the year 1836 [sic., 1835].”
I asked, “Is he merely a human?”
He replied, “Of course, he is just a human.”
We asked, “Then how do you claim that he is the Messiah?”
He replied, “He is the awaited Messiah.
“He is the one whom people call the Mahdi, who is destined to appear in the last days, reform religion, spread justice, and guide people back to the right path.”
I was astonished by this matter and wanted to learn more about this strange news. We agreed to meet again, and the next day, we gathered at a café. The notebook was in front of me on the table, next to the cups of tea and a milk jug.
The man then began recounting astonishing details about the birth of Mirza Ahmadas, the Messiah – how he prophesied, how people gathered around him, and how the Ahmadiyya sect was organised. He showed me some of its books and explained some of its doctrines.
That evening, I was at the American missionaries’ temple in Azbakeya, where public speeches were permitted. Suddenly, I saw the same man standing on the podium, responding to the Christians with arguments as powerful as a torrential flood. He recited verses from all the books of the sacred scriptures fluently, without hesitation, and compared them like a great theologian. He analysed them in a way that supported his views, delivering one of the most beautiful interpretations of Quranic verses I had ever heard in my life.
All of this was surprising to me.
Even more astonishing was the fact that these people did not accept large payments for their preaching.
And that they maintained unity despite the presence of
potential disputes.
And that they refused to shake hands with women, no matter who they were.
And that they did not practice polygamy except for compelling reasons.
And that they believed in the continuity of prophethood even today and beyond.
And that they believed their message would spread across the world.
I asked, “In which parts of the world is your message spreading?”
He replied, “In all parts of the world.”
I asked, “Do you have missionaries in London?”
He said, “Of course.”
“In London, England?”
“Yes, in London, England.”
“And has it yielded results?”
“How could it not, when we have established the first mosque in the capital of England?”
I asked, “Was it built by you or by Muslims?”
He replied, “We are the Muslims.”
Then he began telling the story of the mosque:
“It was built with funds collected by devoted women who believed in Ahmadas, the Messiah. When this Ahmadiyya mosque was established, it was decided that it would be inaugurated with a grand ceremony. Prince Faisal, son of King Abdulaziz of Saudi Arabia, was invited to deliver a speech at the inauguration. He wrote to his
father, King Saud, informing him of the event. His father was very pleased, but our opponents alerted him that this was an abomination. He then wrote back to his son, forbidding him from participating because the mosque was not exclusively for Muslims but was open to people of other faiths as well.
We explained to the prince that, according to Wahhabi principles, the mosque welcomed all who worshipped ‘God alone.’ The phrase ‘God alone’ moved the heart of the King of Hejaz.
He saw that he could not forbid his son from dedicating a mosque that was open for the worship of God alone.
I asked, ‘So did he attend?’
The king wrote again to his son, Prince Faisal, giving him the authority to decide whether or not to speak at the mosque’s inauguration. However, the prince hesitated, fearing that some Muslim scholars might disapprove. For this reason, he did not deliver the speech.”
I then learned from him that his name was Jalal al-Din Shams, the man in the photograph, and that he was 29 years old. He inherited Ahmadiyya from his father – not because he was born Ahmadi, but because his father embraced the faith while he was still an infant. Thus, he grew up as an Ahmadi from childhood.
He said, “At the age of twenty-five, I was in Syria preaching Ahmadiyya. Scholars and dignitaries rose against me and sought to expel me from the country, but they failed. I remained there for over two years, and I have more than fifty students there who believe in Ahmadiyya and in the prophethood of Mirza Ghulam Ahmadas, who is
“Then I went to Haifa, where I stayed for over a year. There, I also had a similar number of followers. And today, I am in Egypt for the same purpose.”
I asked, “Do you truly believe that all people will follow your movement?”
He said, “Indeed, our message will spread to all nations of the earth.”
I asked, “And what is your evidence for this?”
He cited a verse, which they claim to be a prophecy revealed by God to Mirza Ghulam Ahmad, the Messiah, in which God tells him that his message will spread across all nations of the earth.
I asked, “Do you believe in this prophecy?”
He said: “Absolutely. It is not merely a prophecy of Ahmadas the Messiah – it has been fulfilled in every detail. And this prophecy will continue to be fulfilled in the near future. Soon, everyone will come to know the Lord and His true religion, which was brought by Jesusas and Muhammadsa and completed by Ahmadas the Messiah, who united both missions. He is destined to bring all religions together under his teachings.”
This faith is now spreading across all parts of the world – in England, France, America, and many parts of Asia and Africa. They are gaining followers from both Christians and Muslims. They have a well-organised system, a strong religious bond, and they hope to lead the most educated and elite members of society to their beliefs in many advanced nations.
Ahmad the Messiah.”
Answers to Everyday Issues
Women calling the azan, 73 sects and salvation, hereditary faith, age for marriage and fasting, nawafil at midday on Fridays
Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa, has given on various occasions in his written correspondence and during MTA programmes is being published officially below for everyone’s benefit.
Can women call the azan or iqamah in Islam?
A lady from the UK enquired of Hazrat Amirul Momineen, Khalifatul Masih Vaa: “According to the Jamaat’s position, women cannot call the azan or the iqamah However, there is a narration in Sunan alBayhaqi that Hazrat Aishara used to call the azan herself, say the iqamah herself and lead the women in congregational prayer herself. Similarly, according to some Maliki, Shafi‘i and Hanbali scholars, there is no harm in a woman calling the azan and saying the iqamah. I request guidance on this matter.”
In his letter dated 3 June 2023, Huzoore-Anwaraa provided the following guidance on this matter:
“The matter of women offering prayers is not new; indeed, women used to offer congregational prayers even in the blessed era of the Holy Prophetsa. However, there is no mention anywhere that they would call the azan or say the iqamah. On the contrary, there is a narration in Sunan Abi Dawud, a book of the Sihah Sittah [the six authentic Hadith collections], that upon the request of Hazrat Umm Waraqah bint ‘Abdullah ibn Nawfal al-Ansariyyahra, the Holy Prophetsa granted her permission to lead women in congregational prayer in her home. And upon her request, the Holy Prophetsa appointed a very elderly man as a muezzin to call the azan for her household. (Sunan Abi Dawud, Kitab as-salah, Bab imamati n-nisa’)
“Sunan Abi Dawud is one of the books of the Sihah Sittah and a hadith narrated in it is certainly more authentic than a narration from a later book like Bayhaqi. As for the narration in Sunan al-Bayhaqi, the same book also contains a hadith narrated from Hazrat Asma’ bint Abi Bakrra that the Holy Prophetsa said:
“‘There is no azan or iqamah upon women.’ (Al-Bayhaqi, Sunan al-Kubra, Kitab as-salah, Bab laysa ‘ala n-nisa’i adhanun wa la iqamah)
“Regarding the position of the Four Great Jurists on this issue, according to three
of the Imams, it is reprehensible [makruh] for women to call the azan. According to the Shafi‘is, a woman’s azan is invalid [batil] and if she intends to imitate men, it is forbidden [haram]. However, if a woman calls the azan for the remembrance of God [zikr], there is no reprehensibility in it, provided that she does not call the azan in a loud voice. (Kitab al-Fiqh ‘ala Madhahib al-Arba‘ah, Urdu translation, Part I; ‘Ibadat, Ulama’ Academy, Auqaf Department Punjab, 2013, p. 394)
“The Shafi‘is and Malikis further state that for a congregation of women, saying the iqamah is a praiseworthy Prophetic practice [masnun], but calling the azan is not, the reason being the fear of temptation [fitnah] spreading due to their voice. According to the Hanafis, saying the iqamah, like the azan, is also reprehensible for women. (Dr Wahbah al-Zuhayli, Al-Fiqh al-Islami wa Adillatuh, Urdu translation, Vol. 1, Dar alIsha‘at, Karachi, Pakistan, 2012, p. 459)
“Besides these references, if you have any references from authentic books of Hadith on this matter, please do send them to me so that this issue can be considered further.”
Does the hadith of 73 sects contradict the Quran’s message of salvation?
An Arab wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “The subject matter of the hadith about the 72 sects bound for Hell and one for Paradise seems to clash with the themes of verses 23 to 36 of Surah al-Ma‘arij, in which it is stated:
“‘Except those who pray. And are constant in their Prayer; And those in whose wealth there is a well-ascertained share For those who ask and those who do not; And those who affirm faith in the Day of Judgment; and those who are fearful of the chastisement of their Lord – the chastisement of their Lord is surely not a thing to feel secure from – and those who guard their senses, except in respect of their wives and those under their control; such are not to blame, but those who seek to go beyond that are the transgressors; and those who are watchful of their trusts and their
covenants; and those who are steadfast in their testimonies; and those who are strict in the observance of Prayer. These will be honoured in the Garden.’
“Similarly, the theme of the following verse also troubles me:
“‘Instead they say: We found our fathers holding to a certain course, and we are guided by their footsteps.’ (Surah azZukhruf, Ch.43: V.23)
“I think that if I, as an Ahmadi, do not research and do not read the books of others, I will be like those people mentioned in this verse. So, is hereditary faith or conviction the true conviction in the sight of God? And can I attain certainty without critically examining my religious thoughts?”
In his letter dated 29 June 2023, Huzoore-Anwaraa provided the following guidance on this matter:
“The fact is that there is no contradiction between the themes of the hadith of the seventy-three sects and the aforementioned verses of the Holy Quran. True salvation [najat] will be granted only to the one who possesses these qualities that are described in these Quranic verses. And the very purpose of the advent of the Holy Prophetsa is that mankind may become the true servant of its Creator. In the Renaissance of Islam, Allah the Exalted sent the Promised Messiahas, the spiritual son and true servant of the Holy Prophetsa, for this same purpose: to bring people towards the true Islam and to make them followers of the final and eternal law
with which the Holy Prophetsa was sent. Therefore, those who are true followers of the Promised Messiahas must necessarily possess these qualities.
“As for the rest, if any person possesses any good quality, Allah the Exalted does not let it go to waste and certainly grants them the reward for that good deed either in this world or in the Hereafter. Accordingly, Hazrat Hakim ibn Hizamra, who was among the staunchest opponents of the Holy Prophetsa and participated in the Battle of Badr on the side of the disbelievers of Mecca, was granted the opportunity to accept Islam on the occasion of the Conquest of Mecca. When he asked, the Holy Prophetsa told him that Allah the Exalted had granted him the opportunity to accept Islam by virtue of the good deeds he had performed in the preIslamic era of ignorance. (Sahih al-Bukhari, Kitab az-zakat, Bab man tasaddaqa fi shshirki thumma aslam)
“However, along with this, it is also essential to remember that true salvation is not possible without believing in the Messengers of God. Thus, the Promised Messiahas has explained the following Quranic verse:
“[‘Surely, of the Believers, the Jews, the Christians and the Sabians, those who truly believe in Allah and the Last Day and act righteously, shall have their reward with
their Lord, and no fear shall come upon them nor shall they grieve.’] (Surah alBaqarah: Ch.2: V.63)
“The Promised Messiahas stated:
“‘This is the verse from which – on account of ignorance and perverse thinking – it has been concluded that there is no need to believe in the Holy Prophet, may peace and blessings of Allah be upon him. […] In order to attain salvation, it is essential that one should cultivate perfect conviction in the existence of God Almighty – and not only cultivate conviction but also resolve to obey Him and recognise the paths that lead to His pleasure. Ever since the beginning of this world, both these objectives have been attained only through the Prophets of God. Therefore, how absurd is the notion that even such a one will attain salvation who, while believing in Tauhid, does not believe in the Messenger of God? O ye ignorant one, bereft of understanding! How is it possible to achieve Tauhid except through the Messenger? It is like a person who detests daylight and flees from it, yet proclaims, ‘For me the sun alone is enough; what is the need for the day?’ The foolish one does not even know that the sun is inseparable from the day.’ (Haqiqat-ul-Wahi, Ruhani Khazain, Vol. 22, pp. 145, 147)
“Therefore, through temporary and worldly good deeds, a person may hope for a minor reward and recompense from Allah the Exalted, but to attain the infinite rewards in the life of the Hereafter, it is essential, along with affirming the unity of God, to also believe in the Messengers He has sent and to follow their commands to the best of one’s ability. Without this, it is not possible to attain true salvation.”
Is hereditary faith sufficient for salvation?
“Whether a person adopts a truth themselves or receives it through their forefathers, there is no prohibition on pondering over it and researching it. In fact, the Holy Quran has declared the habit of reflection to be a sign of people of understanding, as it states, ‘
’, i.e., ‘And they ponder over the creation of the heavens and the earth’. (Surah Al-e-‘Imran, Ch.3: V.192)
“It is as a result of this habit of reflection that a wise person sometimes discovers new dimensions of insights and truths by observing their surroundings and delving into their own soul, and at other times, reflects upon those matters and beliefs that they have inherited from their forefathers. And until those beliefs convince their intellect and take root in their heart, they do not accept them with closed eyes merely as hereditary beliefs. Accordingly, Hazrat Musleh-e-Maudra, relating an incident from his childhood, states:
“‘I state this as a point of knowledge that I did not accept the Promised Messiahas because he was my father. Rather, when I was about eleven years old, I made a firm resolve that if, in my investigations, he turned out to be false – God forbid – I would leave home. But I understood his truth and my faith continued to grow. So much so that when he passed away, my conviction grew even stronger.’ (Al Fazl, Qadian Dar-ul-Aman, No. 95, Vol. 11, 6 June 1924, p. 8)
“Therefore, there is no harm in researching a religion and reflecting upon it. However, since Satan is constantly trying to
divert man from the path of truth, it is first necessary for a person to elevate their own academic and spiritual standard, so that they can act with justice in the matter they wish to reflect upon. Therefore, if a person wishes to research Ahmadiyyat by studying anti-Ahmadiyya literature and books, they should first thoroughly study the books of the Promised Messiahas and the Jamaat’s literature. This is so that if any doubt or suspicion arises due to the false propaganda spread by opponents, they will be aware of the answer and be saved from the attack of Satan.”
Is the age for fasting the same as the age of marriage in Islam?
Someone, with reference to the hadith of the Prophetsa that “the pen has been lifted for three: the sleeper until he awakens, the child until he reaches puberty and the insane until he regains his reason”, cited a statement of Hazrat Musleh-e-Maudra about the age for fasting and stated to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “The age of 18 that Hazrat Musleh-eMaudra has prescribed for fasting is not a permanent rule; rather, this standard can change according to the country’s climate and conditions and the prevailing societal norm [‘urf]. And the proof for this is the marriage of Hazrat Aishara at the age of 13, after which she became accountable for fasting in obedience to her husband. In that era, a girl was considered rational [‘aqil] upon the onset of menstruation, in terms of physical health. But now the custom [‘urf] has changed and according to the law, a rational [‘aqil] person is one who is 18 years old.” He then asked, “Is my personal reasoning [ijtihad] correct?”
In his letter dated 6 July 2023, Huzoore-Anwaraa provided the following guidance on this matter:
“The reasoning you have derived concerning the age for fasting by stating two different matters in your question is a false analogy. Firstly, when Hazrat Aishara was married to the Holy Prophetsa, she had certainly reached the age of maturity and womanhood. However, there is no such guidance from the Holy Prophetsa in which he told Hazrat Aishara that since she was now married, she should observe the fasts. If you have any such reference, please send it to me so that research can be conducted on this matter.
“As for the rest, there are different criteria and different instructions for being accountable for Islamic injunctions. Therefore, it is not necessary that the criteria and instructions for being accountable for one injunction must also apply to another injunction. Islam has prescribed a different standard for marriage and for the obligation of Islamic acts of worship, it has stated different standards and commands. Thus, clarifying the obligation of fasting, Hazrat Musleh-e-Maudra states:
“‘For every obligation and command, there are separate limits and separate times. In my view, the era for some commands begins from the age of four. And there are some whose era is from seven to twelve years. And there are some whose era begins from fifteen or eighteen years. In my view, the command of fasting applies to a child from the age of fifteen to eighteen years and this is the limit of puberty or maturity.’
Continued from page 5 each day, this acts as a buffer during difficult or challenging times.
Keep meaningful social contact and social support: Communicate your concerns with your loved ones or friends. Call someone who understands you, makes you smile, and helps you look at the bright side. Talking to someone whose suggestions you respect and value will enable you to look at your condition from an objective standpoint.
Enhance self-compassion and selfacceptance: Accepting ourselves and showing compassion to self is something we rarely do. Berating oneself is a negative way of coping that can lead to a gloomy assessment of one’s abilities and efforts, which can reduce performance and increase anxiety and conflict as a consequence. Show yourself mercy and forgive yourself for things that were out of your doing. Try to envision your best possible self and recognise failures as a shared human experience and as an opportunity to grow and learn, this helps to increase positive emotions and improve interpersonal relationships.
Prayer: Prayer brings clarity and strengthens your purpose. Small bits of prayers throughout the day, will help you to keep up your mental energy, resilience, hope, positivity and help in keeping anxious thoughts at bay.
Try using respite care services: When
you think you are at the point of exhaustion, you can always choose caregiver respite care service to help you manage your responsibilities and health effectively. Seek mental health support: If you feel overwhelmed then talk your concerns out to a therapist or a psychologist. A therapist experienced in caregiver mental well-being can help you establish healthy boundaries and tend to your emotional needs. Additionally, counselling can also help develop healthy coping mechanisms that prevent burnout in future.
Conclusion
The work of a caregiver requires sacrifice, dedication and persistence which may lead to a belief that you should not take a break or even that you do not deserve one. Some may even feel guilty about being burned out and their subsequent inability to help more. This is however untrue, as much as the work of a caregiver matters, he/she still deserves to rest, to feel content and to be healthy. Attending to your needs and well-being is necessary to be an efficient caregiver/carer.
References:
1. www.medicalnewstoday.com/articles/caregiverburnout
2. healprecisely.com/blog/4-stages-of-caregiverburnout
3. www.dementiapathways.com.au/view_ resource.php?resource_id=39
(Khutbat-e-Mahmud, Vol. 9, Friday sermon, 3 April 1925, p. 88)
“Similarly, at another place, he states:
“‘The childhood for fasting is different and for prayer, it is different. I explained this matter in great detail last year. For prayer, childhood ends by the age of ten or eleven. But for fasting, childhood lasts until the child attains full strength. For this reason, this childhood varies for different children, which is from fifteen to twenty years. Yes, if children observe a few fasts each year during their childhood, it is good. In this way, they will develop a habit. But at a very young age, they should not be made to fast even in this manner. This is not making them act upon the Sharia, but rather making the child ill and rendering them incapable forever. This wrong idea has spread that the child’s fast is credited to the parents. In fact, making such a child fast who is weak and has not become firm in their physical health is not a virtue but the commission of a sin. Yes, when the child’s essential faculties have developed, they should be made to observe some fasts each year, so that they may form a habit. For instance, at first, they are made to fast for one day. Then a gap of two or three days is given. Then they are made to fast a second time and a day is missed. In my view, some children reach this limit at the age of fifteen, when fasting becomes obligatory for them. Some reach this state at sixteen, seventeen, eighteen, nineteen, and at the limit, twenty years. At that time, it is compulsory to fast.’ (Khutbat-e-Mahmud, Vol. 10, Friday sermon, 26 March 1926, p. 119)
“Therefore, it is not correct to link reaching the age of marriage with the obligation of prayer, fasting, Zakat and Hajj. In relation to marriage, the standard and
instructions for it are different according to the responsibilities that fall upon the man and woman. And the age and standard for the obligation of prayer are different, the age and standard for the obligation of fasting are different and the standards and commands for the obligation of Zakat and Hajj are different. Therefore, it is not correct to bring all these matters under one standard and one command.”
Is it permissible to pray supererogatory prayers (nawafil) at solar noon on a Friday?
A lady from India wrote to Huzoor-eAnwaraa: “A missionary was stating on YouTube that it is permissible to offer supererogatory prayers [nawafil] at the time of the zenith on Fridays. Is this correct?”
In his letter dated 3 June 2023, Huzoore-Anwaraa gave the following reply to this question:
“The Holy Prophetsa permitted offering prayers at the time of midday or the zenith on Fridays and stated the reason for this to be that the fire of Hell is not stoked on Friday. Accordingly, it is narrated by Hazrat Abu Qatadahra that the Holy Prophetsa disliked praying at the time of midday, except on Fridays and he said that Hell is stoked intensely, except on Fridays. (Sunan Abi Dawud, Kitab as-salah, Bab as-salati yawmial-jumu‘ati qabla z-zawal)
“Therefore, the missionary’s statement is correct that there is no harm in offering prayers at the time of the zenith on a Friday.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)
Three Islamic remedies for everyday hardships – Guidance of Hazrat Khalifatul Masih I
Tanzeel Khurram, Student Jamia Ahmadiyya UK
When people face difficulties in life, they often don’t know where to turn. Their heart becomes heavy and hopelessness sets in.
Hazrat Hakeem Noor-ud-Deenra, the first Khalifa of the Ahmadiyya Muslim Jamaat, once presented three Islamic remedies a believer can use to find relief and strength during times of hardship. (Irshadat-e-Nur, Vol. 2, p. 419)
The first cure: Remain engaged in the remembrance of Allah Huzoorra said the first cure was to always remember Allah in every condition, moment and state.
While advising the Jamaat to remember God in every situation, Hazrat Khalifatul Masih Ira once said:
“Whether you go to work or to the marketplace, whether you are standing, sitting, or lying down; whether you are travelling or at home, in health or in illness – in short, in every state, remember your God.” (Irshadat-e-Nur, Vol. 2, p. 497)
Describing some forms of zikr-e-ilahi (remembrance of Allah), Huzoorra once said:
“A believer finds peace and comfort in the remembrance of Allah. The phrases ‘La ilaha illallah’ [There is no god but Allah], ‘Alhamdulillah’ [All praise belongs to Allah], and ‘Astaghfirullah’ [I seek Allah’s forgiveness] – are all forms of the remembrance of Allah.” (Irshadat-e-Nur, Vol. 2, p. 377)
He advised that one should engage in the remembrance of Allah during times of
“
No nation, no religion, no creed, and no book possesses that delightful faith which, in moments of sorrow and hardship, brings to the human heart the soothing voice of God; a voice that grants comfort and reassurance.
leisure too:
“When you are free from your official or daily duties, do not waste your time in idle discussions that bring no benefit to your worldly life or your faith. Instead, turn your heart towards God. Recite ‘La ilaha illallah’ [There is no god but Allah], send durood (blessings) upon the Holy Prophetra, do istighfar a lot [seek Allah’s forgiveness often], recite ‘Alhamdulillah’ [All praise belongs to Allah], and read the Holy Quran.” (Irshadat-e-Nur, Vol. 2, p. 386)
Urging members of the Jamaat to especially remember Allah at night to ease hardships, Hazrat Khalifatul Masih Ira said:
“If at night you remember God, your soul will draw closer to Him. When a believer turns even slightly toward God, every hardship becomes easy. Take a moment to focus your attention on Him, and all difficulties will become light.
[“So remember the name of thy Lord, and devote thyself to Him with full
complete satisfaction that no other book can ever equal it.” (Khutbat-e-Nur, p. 381)
Discussing how a lack of peace led to the suicides of learned Western scholars and emphasising the importance of the Quran for inner contentment, Huzoorra once said:
“What is the reason behind the suicides of Europe’s most learned philosophers? It is simply this: they could never find inner peace or tranquillity, because they had no faith in God – that very faith which, in times of pain and suffering, becomes a sweet and comforting companion.
“Remember this well: the faith and certainty brought by the Holy Quran are the true nourishment and sustenance of human nature. No nation, no religion, no creed, and no book possesses that delightful faith which, in moments of sorrow and hardship, brings to the human heart the soothing voice of God; a voice that grants comfort and reassurance.
“Just as a patient feels relief when a doctor tells him, ‘Do not worry, your illness is leaving you, you are getting better,’ so too – and far more sweetly – does God’s voice reach the ears of the believer, bringing them peace beyond measure.” (Khutbat-e-Nur, p. 43)
He further said:
“Nothing in this world surpasses the Holy Quran in light, healing, mercy, grace, and guidance – nor is there any collection of truer words than the Quran itself.” (Khutbate-Nur, p. 45)
On another occasion, Huzoorra said that if he ever felt physically weak, he would recite the Quran:
“The Holy Quran is my nourishment. When I feel extremely weak, I begin to recite the Holy Quran, and as I read it, strength returns to me.” (Irshadat-e-Nur, Vol. 2, p. 402)
And so, Huzoorra constantly urged the Jamaat to hold fast to the Holy Quran and to recite it often, as it would remain a constant companion in times of difficulty.
The third cure: Remain in the company of the righteous The third cure Hazrat Khalifatul Masih Ira mentioned was to “remain in the company of pure and righteous people.”
He said:
devotion.” (Surah al-Muzzammil, Ch.73: V.9)]
“Remember Allah’s name, and in the quiet of the night, detach yourself from the world.” (Khutbat-e-Nur, p. 527)
The second cure: Read the Holy Quran often
The second cure Hazrat Khalifatul Masih Ira prescribed for difficult times was to “read the Holy Quran often.” He presented the following verse to explain this point:
“And recite what has been revealed to thee of the Book of thy Lord.” (Surah alKahf, Ch.18: V.28)
Once, during a sermon, Huzoorra said:
“Listen – I will tell you about the armour that the Holy Prophetsa described, the armour that protects us in every hardship and sorrow. That armour is Islam. Yes, it is here in my hands – it is the Holy Quran. I believe with absolute conviction and
“To remain in the company of pure and righteous people is highly beneficial. From the verse ‘And keep thyself attached to those who call on their Lord’ [Surah alKahf, Ch.18: V.29], we learn this lesson. Along with it, it is also necessary to keep away from the company and association of the heedless. A heedless person is one who does not remember Allah and runs after low desires.” (Irshadat-e-Nur, Vol. 2, p. 419)
In today’s age, this guidance clearly points to the importance of remaining firmly attached to the rope of Khilafat and avoiding company that weakens our faith or draws us toward worldly and materialistic pursuits. True spiritual companionship keeps the heart alive and connected to God.
Hazrat Khalifatul Masih Ira gave these three simple but powerful cures for every kind of hardship: to remember Allah often, to read the Holy Quran regularly, and to keep the company of good and righteous people.
Through these steps, a Muslim learns that ease and comfort do not come from the world, but from turning back to God.
100 years ago...
Islam’s view on women: A lecture by Hazrat Malik Ghulam Farid in Chatham (1925)
Hazrat Malik Ghulam Farid[ra] MA, an Ahmadi missionary stationed in London, delivered a lecture on “The status of women in Islam” on 25 September 1925 in Chatham. The lecture was heard with keen interest and close attention by the audience.
A report of this lecture was published in the 25 September 1925 issue of one of the region’s leading newspapers – a joint publication serving three cities. The name of the newspaper, reflecting the three cities it covers, is the Chatham, Rochester and Gillingham News. The report is reproduced below:
“On Friday, 25 September [1925], at the Unitarian Church, Chatham, Mr Malik Ghulam Farid[ra] MA – who has for some time been engaged in the propagation of Islam in Western countries on behalf of the Ahmadiyya Community of Qadian –delivered an engaging and scholarly lecture under the chairmanship of Mr Bertram Harmer.
“Reverend Will Hayes, who posed several questions at the conclusion of the lecture, remarked that he had never before had the opportunity to hear such an erudite lecture in the Chatham Lodge.
Lecturer’s personality
“The lecture itself, as well as the lecturer, proved to be a matter of great curiosity for the Western audience. His medium stature, well-proportioned physique and scholarly countenance were all awe-inspiring. His appearance – accentuated by a close-fitting black coat and a mashhadi turban bordered with delicate embroidery – created a striking impression.
“Yet above all, it was his eloquence and fluency in the English language, coupled with a refined mode of delivery – free from the harsh inflexions typical of Eastern speech – that left the audience deeply impressed.
Condition of women before Islam
“The subject of the lecture was “The Status of Women in Islam.” Having briefly described the condition of women among various nations and civilisations prior to the advent of Islam – and after commenting upon the Christian conception of womanhood, particularly the views expressed by Saint Paul – the learned lecturer observed that
even in Arabia, the cradle of Islam, the condition of women was exceedingly pitiable. Women were deprived of the freedom to act according to their own will or judgement. In every matter – no matter how unrelated it might have been to men – they were compelled to obey them. This obedience was not given out of choice or consent, nor in accordance with any moral or legal code; it was enforced solely through the coercion of men.
“A woman was regarded with such contempt that, upon birth, she often became the victim of that barbaric custom – prevalent throughout Arabia – of being buried alive. Thousands of infant girls were thus consigned to the earth immediately after birth. In short, in that land, woman was looked upon as a being of the lowest worth and the most degraded status.
“Before the advent of the Prophet[sa] of Arabia, the plight of womankind was not merely pitiable – it was worse still. Women possessed no rights of inheritance; their marriages were arranged without and often against their consent. The moral condition of society was such that even a son could marry his stepmother. For the slightest provocation, men could dismiss their wives as carelessly as one removes a fly from a cup of milk.
“In such circumstances, it was solely through the blessed advent of the Holy Prophet[sa] that the self-assumed privileges of men, together with their arrogance, pride and self-conceit, were brought back to the path of moderation. Becoming the very embodiment of mercy, he delivered womankind from her state of misery and bestowed upon her the rightful privileges that were due to her.
Status of women in Islam
“According to the Holy Quran, in the realm of faith, the status of men and women is declared to be equal. Both have been created by God; hence, it is entirely improper for either men or women to boast of superiority over the other.
“In matters of faith and spirituality, man and woman hold an identical position and both have been endowed with equal rights from their very creation. As the Holy Quran states:
[“He has created wives for you from among yourselves that you may find peace of mind in them and He has put love and tenderness between you.”] (Surah ar-Rum, Ch.30: V.22)
“The Creator, out of His grace and mercy, has brought forth man and woman from the same essence so that they may find comfort in one another. He has instilled between them affection and compassion.
“Therefore, man has absolutely no right to pride himself arrogantly upon a supposed superiority over woman – a superiority which God Almighty has never conferred upon him.
“The learned speaker then recited several verses from the Holy Quran and various sayings [of the Holy Prophet Muhammadsa], providing English translations alongside, which deeply impressed the audience. The tender poetic expression:
“‘Paradise lies under the feet of mothers,’ left a profound impact, as did the verse:
“‘Women are a garment for men and men are a garment for women.’ (Surah alBaqarh, Ch.2, V.188)
“In this context, it was also emphasised that the sole purpose of human creation is the worship of the Creator of the universe – and in this sacred purpose, woman stands entirely equal to man. The Holy Prophet[sa] of Islam declared that women are among the most delicate creations of God Almighty.
Talaq and khul‘
“The Holy Quran provides a detailed exposition of the rights and status of women. Contrary to former times, a man can no longer separate from his wife merely on the basis of personal whim or caprice. However, divorce may be permitted in certain unavoidable circumstances – such as moral misconduct, incurable incompatibility, or barrenness – for these are conditions in which the mutual harmony and companionship between husband and wife become difficult to sustain and the
fundamental purposes of marriage can no longer be fulfilled.
“Undoubtedly, in such cases, a man may lawfully dissolve the marriage. Yet, if under similar circumstances a woman were not granted the right to separate herself from a husband with whom she finds no compatibility, or who is incapable of procreation, or who is so immoral and neglectful as to disregard his virtuous wife altogether, then such a denial would amount to injustice.
“Islam, however, has precluded this injustice altogether. Just as it has permitted men, under certain unavoidable conditions, to dissolve the marital bond, so too has it granted women the right to seek separation when such conditions arise. In this way, Islam has expounded the principles of equality in rights and status with remarkable clarity.
“Nevertheless, Islam regards divorce as a detestable act. It is clearly stated that although the laws concerning talaq (divorce initiated by the husband) and khul (dissolution initiated by the wife) have been set forth, these matters remain displeasing in the sight of God Almighty.
“The learned lecturer further explained that even when divorce becomes inevitable and no alternative remains, men are instructed to part from their wives with dignity and honour and to pay them their mahr (dowry) in full without delay. Likewise, if a woman seeks separation through khulʿ, she too must part respectfully –relinquishing her claim to the dowry and other similar rights, as an expression of fairness and goodwill toward the other party.
Islam and the identity of women
“In Islam, a woman possesses full and independent ownership of her property and even after marriage, she retains her personal identity and her own name.
“This stands in stark contrast to the condition of women in Europe – where, despite the popular claim of equality between men and women, a woman, upon marriage, loses even her maiden name and, with it, her individual identity. She becomes absorbed entirely into the person of her husband, her existence virtually merging with his.
Students from AMWSA Canada reflect on their 2025 trip to the UK
Daniyah Yaqoob, Sabiha Ashraf Chaudhry and Amtul Rafiq Tariq Canada
Editor’s Note: In October 2025, a delegation of Lajna Imaillah and Ahmadiyya Muslim Women Students’ Association (AMWSA) members from Canada travelled to the UK for a mulaqat with their beloved Imam, Hazrat Khalifatul Masih Vaa. Following this journey, Al Hakam received a number of heartfelt reflections from the attendees. To paint a comprehensive picture of their experience, we have merged the sentiments of Daniyah Yaqoob Sahiba, Sabiha Ashraf Chaudhry Sahiba and Amtul Rafiq Tariq Sahiba into a single narrative that captures the facts, feelings and faith-affirming moments of their blessed trip.
On 15 October 2025, a delegation of about 150 members of Lajna Imaillah Canada from coast to coast embarked on a historic journey to the United Kingdom. The group – comprising 29
members of the National Majlise-Amila, 11 regional sadraat and 107 AMWSA members – was filled with anticipation and prayer, counting down to the blessed opportunity of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
Their home for the next few days was the Baitul Futuh Mosque Complex and for many, the spiritual journey began the moment they landed. Without wasting a moment, the group went straight to the mosque and, standing within those sacred walls, filled their hearts with an immediate sense of peace and gratitude.
The days that followed were spiritually enriching. The delegation was honoured to offer Jumuah prayers behind Huzooraa at the Mubarak Mosque in Islamabad. For many, this was their first time seeing the Khalifa of the Time in person. The few moments watching him, radiating nur and humility as he walked from his office, was an experience that words could not capture.
The itinerary provided a deep connection to the Jamaat’s history and global efforts. A visit to Makhzan-e-Tasaweer offered a visual reminder of Jamaat’s rich history, with photographs spanning from the time of the Promised Messiahas to the present day. Tours of the MTA International studios at both Islamabad and Baitul Futuh instilled a new appreciation for the tireless, round-the-clock efforts to spread the message of Islam Ahmadiyyat to the corners of the earth. On Saturday, the group was blessed to visit the historic Fazl Mosque. Walking through the grounds where four Khulafa have led prayers was a profoundly moving experience, filling their hearts with awe.
Beyond the formal itinerary, it was the spirit of sisterhood and the subtle blessings of the institution of Khilafat that defined the trip. Every morsel of food from the Langar Khana was a reminder of the blessings of service. Volunteers selflessly ensured the delegation’s comfort and safety at every step
and the presence of a doctor within the group, always on duty, provided constant reassurance.
Each morning, the group awoke for Fajr together, beginning their days in collective prayer.
Surrounded by sisters from all over Canada, they shared stories, laughter and heartfelt conversations that strengthened their bonds. One member reflected, “Though I have no sisters by blood, Allah blessed me with many through faith –kindred souls bound by love for Khilafat.” These bonds, nurtured through shared prayers and tears of gratitude, became a cherished gift of the journey.
The highlight of the trip, the moment every heart had been waiting for, was the mulaqat with Huzooraa. On Sunday, 19 October, the AMWSA students were blessed with a mulaqat. As they entered the hall, emotions overflowed.
Hearts raced and grateful tears fell as a reverent silence descended.
To sit before the dearest of Allah on earth in this era was a blessing beyond words.
During the mulaqat, every heart was still and every soul attentive as they tried to absorb each word, each expression and each pause. In that silence, one attendee realised, “The love and concern reflected in Huzoor’saa words filled me with humility and immense gratitude.”
Huzooraa graciously provided guidance on a number of questions, helping the students to realise their potential as “ambassadors of Khilafat.” This spiritually uplifting experience left the entire room with a renewed sense of purpose and a stronger, more personal bond with their Imamaa
The delegation returned to Canada with spirits renewed and hearts overflowing with gratitude for their beloved Huzooraa, for their sisters and for the endless blessings of Khilafat they had witnessed together. They pray that Allah enables them to live by the guidance they received and that those who have yet to experience such a moment may one day sit in Huzoor’saa presence and feel that same peace and inspiration. (Amin)
“In Islam, however, a woman continues to preserve her name, her individuality and her personal existence after marriage, just as she did before it – indeed, even more securely.
“Within the domestic sphere, if the man is granted any measure of superiority, it is only in his capacity as the breadwinner. Just as the stability of a nation requires a sovereign, for without a head no state can function, so too must every household have a leader to ensure harmony and order. Since it is the man who bears the responsibility of providing for and maintaining the family, Islam has conferred upon him the position of headship within the home. Had this responsibility of provision been placed upon women, the leadership would naturally have been theirs.
Life of the Holy Prophet
“Thereafter, the learned lecturer narrated several episodes from the blessed life of the Holy Prophet Muhammad[sa], illustrating his theme so convincingly that his words left a lasting impression upon the audience. These incidents, which he explained with remarkable clarity, remain as instructive today as they were in the past – and shall continue to offer timeless lessons to people of every race and nation, whether of the East or the West.
“While recounting these events, the erudite speaker referred to the marriage of Khadijah al-Kubrara[ra], observing that the Holy Prophet[sa] contracted his first marriage at the youthful age of twenty-five with a lady fifteen years his senior. Throughout his domestic life, no instance can be found that suggests any lasting discord or unresolved dispute between him and his noble wives. On the contrary, the Prophet[sa] held women in the highest esteem, honouring them in both word and conduct. His consideration was so profound that even when his own daughter entered his presence, he would rise to his feet in respect.
“At this point, the learned speaker cited several traditions (ahadith) to illuminate this aspect further, mentioning one in which the Prophet[sa] declares, ‘He who does not honour and revere them – that is, his mother – has no connection with me.’
“Concluding his lecture, Mr Malik[ra] stated that Islam has bestowed upon women rights far greater than any European nation, despite modern circumstances, has yet been able to grant them.
Vote of thanks
“At the conclusion of the lecture, the audience expressed heartfelt gratitude to the lecturer, passing a unanimous vote of thanks for his scholarly and enlightening discourse. Several questions were then put forward regarding the subject, to which Mr Malik[ra] responded with admirable competence and satisfaction. Among those who participated in the discussion were Mrs Light and Reverend Will Hayes – both well-known local figures.”
(Translated by Al Hakam from the original Urdu, published in the 31 October 1925 issue of Al Fazl)
2nd Annual Ahmadiyya Conference for Entrepreneurs
(ACE) held in Canada
Syed Mukarram Nazeer Canada Correspondent
The 2nd Ahmadiyya Conference of Entrepreneurs (ACE) was held on 19-21 September 2025 at the Aiwnan e Tahir, Baitul Islam Mosque Complex, Vaughan, Ontario, Canada.
In 2024, a Canadian delegation travelled to Silicon Valley in California, USA and attended the American ACE. Upon their return, they recommended to Amir Jamaat Canada, Lal Khan Malik Sahib, a Canadian ACE Conference and the first ACE Conference was held in November 2024 at the Mubarak Mosque in Brampton, Ontario.
The theme of the 2025 event was “Connect, Learn and Innovate”. Each day was packed with carefully curated sessions, panel discussions and networking opportunities designed to inspire innovation, foster business acumen and build valuable connections among participants.
Day 1 was dedicated to the first Ahmadiyya Muslim Business Awards (AMBA). It set the stage with an opening dinner reception, welcome addresses, awards distribution and success stories exploring themes central to modern executive leadership and entrepreneurship.
Naib Amir Jamaat Canada, Kaleem Malik Sahib, presided over the session.
Day 2 was presided over by Naib Amir Jamaat Canada, Farhan Khokhar Sahib. With speakers and panellists from diverse sectors, including tech, finance and green energy, the sessions offered fresh insights into overcoming challenges and capitalising on emerging opportunities in today’s market.
Keynote sessions featured booths on various topics such as AI, green innovation and business tax strategies, further enabling participants to engage deeply with their specific areas of interest.
Day 3 saw ACE 2025 move to showcase various business pitches from young entrepreneurs. Attendees participated in the flagship panel discussion titled “The Canadian Advantage – Unveiling Tech Ecosystem Support”, which showcased investment avenues, government incentives and ecosystem resources accessible to entrepreneurs in Canada and beyond.
It provided insights into regional support structures for business growth, attracting entrepreneurs eager to tap into Canada’s growing innovation hub. Discussions covered scaling businesses, funding strategies, building resilient ecosystems and sparking meaningful dialogue on leveraging Canada’s unique advantages in technology and business.
16th Jalsa Salana held in Albania
Samad Ahmad Ghori Missionary and President, Jamaat Albania
On 19 October 2025, the 16th Jalsa Salana of Jamaat-e-Ahmadiyya Albania was held at the Bait-ul-Awwal Mosque in Tirana and it was attended by 250 people. In addition to Albanian Ahmadis and guests under tabligh from Albania, about 100 Albanian friends came from Kosovo. Albanian Ahmadis and guests under tabligh also came from North Macedonia and Montenegro. Other countries from which Ahmadis attended included Greece, Italy, Bosnia, Denmark, Sweden, the UK, Austria, the Czech Republic and Nigeria.
Muhammad Zakariya Khan Sahib, Amir and Missionary-In-Charge Denmark, was the Markaz representative.
At 9:30 am, the flag-hoisting ceremony was held and the first session was presided over by the Markaz representative and began with a recitation from the Holy Quran, followed by a speech by Dr Bujar Ramaj Sahib on “The Power of Prayer.”
After the first speech, a video from The Review of Religions’ God Summit was shown under the title “God Exists. Prove Me Wrong”. Next, a 6-minute video documentary was shown, comprising the humanitarian works carried out by Jamaat Albania over
recent years. After this, Mr Roland Caka, principal of a high school located in the district of Skrapar, appreciated and thanked the Jamaat Albania and Humanity First Germany for their work.
The second session was presided over by my humble self. After a recitation from the Holy Quran, Shefqet Luca Sahib narrated a faith-inspiring incident of the acceptance of prayers of Hazrat Khalifatul Masih Vaa Thereafter, I delivered a speech on “How should we act upon the blessed example of the Holy Prophetsa in the present age?”
Following the speech, another video was shown, in which a French youth sets out to validate atheism but ultimately becomes an Ahmadi Muslim.
At the end of this session, an engaging discussion programme was held on the subject of “Zarurat-ul-Imam” (The Need for the Imam), a book by the Promised Messiahas recently published in Albanian.
The final session began with a recitation from the Holy Quran, followed by a video on the theme “The Miracle of Prayer Acceptance Alongside the Imam of the Time.” After this, the Markaz representative delivered the concluding address on “Which Jamaat is upon the footsteps of the Holy Prophetsa?” In the end, he led the silent prayer, after which the Jalsa came to a close.
Recent activities of Jamaat in Ziguinchor, Senegal
Mujeeb ur Rehman
Regional Missionary, Ziguinchor, Senegal
In Senegal’s city of Ziguinchor, Jamaat-e-Ahmadiyya organised a Tabligh bookstall. Along with other Jamaat books, translations of the Holy Quran in local languages like Wolof, Pular and Mandinka were displayed. Pamphlets were also distributed for the purpose of introducing the Jamaat. Various speeches of Hazrat Khalifatul Masih Vaa about peace and harmony were distributed in the form of pamphlets in the French language.
A book exhibition was organised in the Assane Seck University of Ziguinchor city. More than 8500 students from 24 countries are studying at the university. Numerous students visited the exhibition. The teachers and students highly appreciated the message of peace. The director of the university was also presented with Jamaat books as a gift. He thanked the Jamaat for organising the exhibition and said that such activities prove to be useful for the students of the
Following the pitch panel, attendees toured Jamia Canada’s facilities in Innisfil, Ontario, Canada, which offered a firsthand look at how Jamia is operated. This experience allowed participants to
university because they get access to books other than the syllabus.
A blood donation programme was also organised at the regional hospital of Ziguinchor. The administration of the hospital appreciated this effort. At the end, Jamaat literature was given to the blood bank in the hospital.
A special team of IAAAE from Germany visited the remote village of Bamba Touma in the Ziguinchor region to install solar lights.
A meeting was arranged with a journalist who is a correspondent of some national newspapers in Senegal. He came to the regional mission house of the Jamaat and got more information about the Jamaat. He was very inspired by the religious activities and humanitarian works of the Jamaat. After some days, he published the introduction of the Jamaat with a picture of the Promised Messiahas, in L’Evidence. This is a daily newspaper in the French language with a daily circulation of 8500. Online readership is more than 100,000.
see various facilities and connect with missionaries, faculty and students.
Over 400 men and 80 women attended the conference and the event attracted participants from other countries too.
‘Remember, remember the 5th of November’
Remembering one of England’s darkest chapters in history
Jalees Ahmad
Al Hakam
“Remember, remember, the 5th of November, Gunpowder, treason and plot. I see no reason Why gunpowder treason Should ever be forgot.”
These lines are from a traditional poem that comes to mind each year as November arrives. November: the crackle of fireworks filling the air, and the sky glowing with colour. Families gather to enjoy the warmth and cheer of Bonfire Night. However, beyond the celebration, what is it that people in the UK truly remember?
Approximately 400 years ago, in November 1605, to be precise, a group of 13 men, including Guy Fawkes, plotted to blow up the Houses of Parliament and assassinate the Protestant King, James I, in order to replace him with a Catholic monarch. “Gunpowder Plot”, britannica.com, accessed on 1 November 2025)
“Gunpowder, treason, and plot,” as the poem goes. Interestingly enough, the Shakespearean play Macbeth, written between 1606 and 1607, also hints at these themes: a story about treason and the assassination of a king. (Macbeth, britannica.com, accessed on 1 November 2025)
Nevertheless, some potent questions are: What is being commemorated, and where did it all begin? Who was Guy Fawkes, and how is he linked to this dark chapter of England’s history? One thing is known for certain: Such an act was the result of frustration from the Catholics and of persecution – religious persecution – and a negation of religious toleration to Catholics. (“Gunpowder Plot”, nationalarchives.gov.uk, accessed on 1 November 2025)
Guy Fawkes, a Yorkshire-born Catholic convert and soldier famed for his courage, was recruited from the Spanish army in 1604 by a group led by Robert Catesby to aid in their plot against the Protestant King.
Fawkes was one of the 13 plotters; however, Robert Catesby was the mastermind behind the plot. “ The prince of darkness”, as he is stated to be, “at the centre of the Gunpowder Plot was Robert Catesby, not Guy Fawkes.” (Antonia Fraser, Faith and Treason: The Story of the Gunpowder Plot, p. 90)
It should also be noted that Catesby believed these acts were necessary, declaring that they were undertaken for the sake of the Catholic cause, “this must needs be done,” Catesby said. (Ibid., p. 145)
Indeed, this was a dark chapter in England’s history. And history, as they say, is deeply interconnected; every chapter is linked to those that came before and after.
To understand what fuelled this sad
sooth, we must go back 100 years, to Christian Europe in the early 1600s where the followers of Christ fell into division despite sharing the same message. For much of its early history, England was entirely Catholic. So, what changed?
From loyalty to Rome to loyalty to the Crown: England before the Gunpowder plot
It’s early Tudor time. A time when England saw many changes. The land of England was a Roman Catholic country, with its ultimate loyalty to none but the Pope in Rome. Religion guided daily life and political loyalty. They believed in God, followed the Bible, and saw the Pope as the head of the Church, a spiritual father and guide of the universal church.
However, religion, like any source of power, is vulnerable when abused and mixed with worldly ambition. England was grappling with the overlap between religion and royal power.
The King at the time, Henry VIII, desired to annul his marriage to Catherine of Aragon, who was unsuccessful in giving birth to a male heir. The Pope refused to grant permission to the King, and that denial flared one of history’s great schisms. Thus, King Henry now had a choice: spiritual loyalty or political control.
In 1534, King Henry broke away from the Catholic Church and declared himself head of the Church of England, known as
the Act of Supremacy. (UK Parliament Archives, “The Reformation and the Act of Supremacy”, 1534)
Resultantly, what occurred was a natural pattern we read much about in history: divided now were the Catholics, who remained loyal to Rome, and Protestants, who supported the new Church of England. For many, religious devotion became intertwined with loyalty to the crown. A tension that would later fuel events like the Gunpowder Plot. (The Elizabethan Religious Settlement, worldhistory.org, 2 June 2020)
Interestingly in history, when a Catholic monarch came to power, such as Queen Mary I, Henry’s daughter, Protestants were in turn heavily persecuted. Yet, when a Protestant ruler returned, such as Queen Elizabeth I, the roles reversed.
In fact, it is said that “England’s Elizabethan Catholics were public enemy number one. Their Masses were banned and their priests were executed.” (Elizabeth I’s war with England’s Catholics, historyextra.com, accessed on 1 November 2025)
Faith had become a test of loyalty, not of sincerity. The same followers of Jesus, who shared the same message, saw each other as rivals.
Elizabethan England was a deeply divided society in which Catholics had to navigate a dual existence: publicly conforming to the Protestant state while simultaneously secretly maintaining their own faith. Such was the tension. Such were the survival strategies imposed by religious and political
pressures. (Faith and Treason The Story of the Gunpowder Plot, Antonia Fraser, p. 22)
The Gunpowder Plot and its aftermath
It was this backdrop that led and fuelled the Gunpowder pilot.
Every collision has its climax. Indeed, it was in 1605 that the climax of this tension between the two came: The Gunpowder Plot.
A group of Catholics, including Guy Fawkes, attempted to blow up the Houses of Parliament to kill King James I. Their aim, goal and purpose: to restore a Catholic monarchy. As history testifies, and as we are yearly reminded, the plot failed.
Yet, the anxiety it birthed worsened the already distrust that had been polluting England’s air. Suspicion, as well as hatred increased for generations. The plotters themselves had anticipated this outcome, questioning what Catholics could accomplish even if Parliament were destroyed. They said that, as they lacked foreign support, even if the government were initially thrown into confusion, it would soon regroup to suppress and eliminate all Catholics in England. (Antonia Fraser, Faith and Treason The Story of the Gunpowder Plot, p. 145)
After the failed conspiracy, fears of further plots led to stricter enforcement of anti-Catholic laws. Ordinary Catholics bore the brunt of these measures, suffering the most as laws were passed that prevented them from practising law, serving in the army, or even voting. The entirety of the Gunpowder Plot created such distrust that many people even blamed Catholics for the Great Fire of London. (London’s Burning: The Great Fire, bbc.co.uk, 29 March 2011)
What we can learn and remember today
Every year, on 5 November, people – even after 400 years – continue to light bonfires and fireworks, commemorating the King’s survival and the failure of Guy Fawkes and the 13 plotters. A forceful reminder of a time when believers of the same faith turned their backs on unity and justice, and were driven by personal hatred.
Now, when I am reminded of 5 November, the words of the Holy Prophetsa resonate in my mind. He said:
“The ruler over the people is a shepherd, responsible for his flock; a man is a shepherd in charge of the members of his household, and he is responsible for them; a
Khilafat-e-Ahmadiyya A testament to the truthfulness of the Promised Messiah
Demba Bah Missionary, The Gambia
When the beautiful picture of Islam became dusty, Allah sent Hazrat Mirza Ghulam Messiahas as the Promised Messiah and Mahdi of this age, to clean this picture and restore the true Islam. In 1889, under divine guidance, the Promised Messiahas laid down the foundation of his community, which was later given the name Ahmadiyya Muslim Jamaat.
Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Imam Mahdias stated in one of his writings that Allah the Almighty revealed to him that God shall accept him and demonstrate his truthfulness with mighty assaults. “I shall bless you greatly, so much so that kings will seek blessings from
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woman is a shepherdess, responsible for her husband’s house and children; and a man’s slave is a shepherd in charge of his master’s property, and he is responsible for it. Thus, each of you is a shepherd, and each of you is accountable for your flock.” (Sunan Abi Dawud, Kitab al-kharaj wal-imarah wal-fay’, Hadith 2928)
This means that each of us has responsibilities, and the leaders of a family, community or country, carry the duty to uphold justice and treat everyone fairly. This hadith serves as a reminder that we will all be held accountable for the roles we play and how well, or poorly, we fulfill our responsibilities.
I would like to imagine – nay! I am certain that had the words of my beloved Master, Prophet Muhammadsa, been upheld even by people of other faiths and leaders, such atrocities would simply not have occurred.
So what can we remember from this dark chapter in history?
your garments,” Allah revealed to Huzooras (The Will, p. 4)
This advent was foretold by the Holy Prophetsa of Islam; Huzoorsa stated that Khilafat would be established with the advent of a Prophet and would begin after his death, as it did after the death of our Holy Master Muhammadsa. The Holy Prophetsa declared that the Khilafat of the Promised Messiah would be eternal, continuing until the day of resurrection. (Musnad Ahmad bin Hanbal, Kitab al-Riqaq, Bab al-andhar wa al-tahdhir)
In this regard, Hazrat Mirza Masroor Ahmadaa states: “The fact that the Holy Prophetsa remained silent after mentioning the second establishment of Khilafat upon the precepts of prophethood shows that this second manifestation and system of Khilafat
(1) Religion must never be used for power. Leadership in Islam is a trust, an amanah, not a privilege. Otherwise, the community will fracture.
(2) Disagreements can arise, but they shouldn’t result in extreme reactions, in order to ensure peace is maintained in society.
(3) Justice is the test of sincerity. When we are fair, even with those who oppose us, we prove that our faith is not just words but principles. Justice is easy when it scores points against your opponents. True justice is a test.
The tragedy of this episode in history reminds us that when people forget the essence of revelation, religion becomes a banner of conflict instead of a light of mercy.
The Holy Quran calls us back to what all prophets taught: hold firmly to the way of God, stay united upon it, and be just, even when it’s hard. Because faith bereft of unity turns to chaos, and faith bereft of justice becomes hypocrisy.
with Allah rests the final issue of all affairs.” (Surah al-Hajj, Ch.22: V.42)
As a case study, take the case of Zakat. There was a regular system of Zakat at the time of the Holy Prophetsa. When he passed, Hazrat Abu Bakrra became the Khalifa. The majority of Arabs refused to pay Zakat. They were under the misconception that it was a command only during the period of the Holy Prophetsa, but not for the period of later Khulafa.
would remain for a long time.’’ (Friday Sermon 27 May 2022)
The Holy Prophetsa has also stated that “Khilafat always follows Prophethood.” (Kanzul Amal [Arabic], 1981, Narration 32240, Vol. 11, p. 476) Similarly, the Holy Quran has also given us glad tidings of Khilafat. (Surah an-Nur, Ch.24: V.56) This promise is only with those who comply with faith and acts of goodness. Thus, it has long since been the practice of Allah to establish the institution of Khilafat after Prophethood.
The Promised Messiahas established a religious movement and set forth a legacy that serves as a living testimony to his truthfulness and divine mission. After his death in 1908, the institution of Khilafat was established to ensure the continuity of his mission. In this regard, it was revealed to the Promised Messiahas that:
“An event on the 27th.” (Tadhkirah [English], p. 1017)
Thus, under Divine Will, on 27 May 1908, amongst the trees and foliage of the Bahishti Maqbara in Qadian, the second Manifestation took root in the world. Khilafat was re-established on the precepts of Prophethood, fulfilling the prophecies and traditions found in divine scriptures.
The Promised Messiahas had already addressed his community and foretold: “For it is essential for you to witness the second Manifestation also, and its Coming is better for you because it is everlasting the continuity of which will not end till the Day of Judgment. And that second Manifestation cannot come unless I depart.
“But when I depart, God will send that second Manifestation for you which shall always stay with you [...] I am a personification of His Power. And after I am gone there will be some other persons who will be the manifestation of the second Power [of God]. So, while waiting for the second Manifestation of His Power, you all together keep yourselves busy praying. And let a Jama‘at of righteous people, one and all, in every country keep themselves busy in prayers so that the second Manifestation may descend from the Heaven and show you that your God is such Mighty God.”
(The Will, pp. 7-8)
Thus, Khilafat is not merely a leadership structure; it is a divinely ordained institution that safeguards the teachings of Islam. In this regard, the Holy Quran states:
‘’Those who, if We establish them in the earth, will observe Prayer and pay the Zakat and enjoin good and forbid evil. And
Hazrat Abu Bakrra refused to accept this and was determined to fight those who refused to pay Zakat, and vowed that he would not stop fighting until he received Zakat from them the same way they used to pay in the period of the Holy Prophetsa
Thus Khilafat plays an essential role in upholding and spreading the teachings of Islam. It serves as spiritual guidance, where the Khalifa offers direction to members of the Jamaat, reinforcing their faith and commitment to the tenets of Islam.
Allah, the Almighty creates extraordinary courage and bravery in the hearts of the believers, and they fear none other than Allah the Almighty and work for His pleasure alone. Despite constant abuse and violent persecution, prophets of God react with patience and prayer and are always triumphant in their mission.
Khilafat-e-Ahmadiyya is living proof of these promises. Not only has Islam Ahmadiyyat continued to win the hearts of millions, despite 136 years of opposition toiling to end it, but security and peace have been around the corner at every difficult turn. Khilafat-e-Ahmadiyya is thus a beacon of divine peace and security. For who can stop the works of God?
The era of Hazrat Khalifatul Masih Ira
Huzooraa states: “It is a great favour of Allah the Almighty that although the Jamaat experienced a great shock at the time of the demise of the Promised Messiahas, Allah the Almighty immediately took care of the Jamaat through Hazrat Khalifatul Masih Ira.” (Friday Sermon 26 May 2017)
Baseless allegations were raised, for example, claiming that Hazrat Khalifatul Masih Ira was “too old” and should not lead the Jamaat (Hayat-e-Nur, p. 687)
Hazrat Khalifatul Masih Ira would openly challenge them to try and snatch the divine mantle of Khilafat from him, while also guaranteeing their failure to do so. He said, “Khilafat is a matter of Shariah. Without Khilafat, the Jamaat cannot succeed. Allah has told me that if anyone from amongst them leaves, then He shall give me a whole Jamaat in return […] I believe in the grace of God, that He shall help me.” (Ibid., pp. 378-379)
The era of Hazrat Khalifatul Masih IIra
Thereafter, the Jamaat experienced another shock when Hazrat Khalifatul Masih Ira passed away, and certain prominent and leading members of the Jamaat abstained from taking the Bai’at [oath of allegiance] and rejected the Khalifa, and the Jamaat endured a very difficult period during this time.
Then, there was the episode of the partition, which was extremely grave and marred with danger. Moving hundreds of
thousands of Ahmadi Muslims from India to Pakistan without harm is an unimaginable feat that Hazrat Musleh-e-Maudra achieved with Allah’s help.
There was nationwide political unrest and the fear of being murdered, beaten and looted was very real. It was not an individual move for Jamaat members. Hazrat Muslehe-Maudra had to replant a whole garden in another land. Today, Rabwah stands as an example of how a model town should be in Pakistan.
The era of Hazrat Khalifatul Masih IIIrh
Then, the Jamaat faced very hostile periods during the era of Hazrat Mirza Nasir Ahmadrh, and despite the government of Pakistan’s dangerous plans, Allah the Almighty bestowed His grace, and they could not hinder the progress of the Jamaat.
A strong intellectual proof based on the Holy Quran, sunnah and ahadith presented by a team led by Hazrat Khalifatul Masih IIIrh in front of the National Assembly of Pakistan, the government decided to label Ahmadis as non-Muslims. What could have transpired if this were done to a community that didn’t possess a divinely appointed leader draws our imagination into dark and horrible places.
When this resolution was passed, conditions for Ahmadis across Pakistan instantly became dangerous. There was no government protection, and Ahmadis rightly feared for their lives and safety. They stopped attending schools, colleges and universities due to the harassment and violence that the constitutional amendment had released.
However, Hazrat Khalifatul Masih IIIrh urged them to keep their heads up high, not to lose faith in their Lord, nor be afraid of anyone. He instructed students to go back to their schools, colleges and universities and continue their lives.
The era of Hazrat Khalifatul Masih IVrh
During the time of Hazrat Mirza Tahir Ahmadrh, the Pakistani government intensified its persecution, and again Allah the Almighty granted the means to provide comfort. Moreover, the Jamaat continued to scale new heights, and newer means emerged for tabligh [propagation of the message of Islam].
In 1974, Zulfikar Ali Bhutto’s government declared Ahmadi Muslims as non-Muslim through the National Assembly of Pakistan. Ironically, Bhutto, who used to say that Ahmadis would be wasted, was hanged by his own handpicked General Zia ul Haq in 1979.
Although General Zia took over the government of Pakistan and executed Bhutto, he too tried to hatch a plot to arrest Hazrat Khalifatul Masih IVrh, but Allah frustrated and rendered futile his efforts. As the persecution of the Ahmadis continued, Hazrat Khalifatul Masih IVrh issued a Mubahilah, or a prayer duel, against General Zia. A direct challenge to the general, the Mubahilah would only be resolved when either leader outlived the other in this world.
In his statement, Hazrat Khalifatul Masih IVrh prayed: “Whichever of us in Thy sight are liars and fabricators, let Thy Wrath descend upon them within one year.
Islamic teachings of the purity of the body and soul
Aneelah Atiyatul Hayee Kauser USA
Allah says that he “loves those who turn to Him and loves those who keep themselves clean.” (Surah al-Baqarah, Ch.2: V.223) When we keep our body clean by keeping it free from dirt, we find it easier to keep our soul clean by avoiding impure actions. Thus, we are purified by Allah’s love for us; this is the true connection between the physical and spiritual.
The definition of purity is “freedom from contamination.” The Holy Prophetsa said that cleanliness is half of faith, meaning that physical purity is vital to maintain a good soul. (Sahih Muslim, Kitab al-Taharah, Hadith 223) Think of all the things that could have been emphasised, but the Holy Prophetsa chose to emphasise cleanliness. This is also why ablution is required before completing prayers. (Surah al-Maidah, Ch.5: V.7)
The Promised Messiahas writes that “the natural state of man has a very strong relationship with his moral and spiritual states, so much so that even a person’s manner of eating and drinking affects his moral and spiritual states. [...] If the natural state of a person is subjected to the control of the directions of divine law it becomes his moral state and deeply affects his spirituality, as is said that whatever falls into a salt mine is converted into salt.” (The Philosophy of the Teachings of Islam, p. 8)
The mind and body are deeply connected. Studies show that if one were to smile artificially, their heart would begin to experience joy. (“How the Experience of Emotion is Modulated by Facial Feedback”, pmc.ncbi. nlm.nih.gov, 27 September 2017) Huzooras
May Thou inflict such disgrace, torment and punishment upon them that all people can witness their debasement and utter destruction.” (Ian Adamson, A Man of God, p. 120)
The power of Hazrat Khalifatul Masih IV’srh message caused an international stir, as copies of his sermon were made in multitudes and sent to various nations. Yet the persecutions in Pakistan did not abate, and General Zia took no notice that he had been warned.
On 17 August 1988, five minutes after being airborne in his presidential plane, he crashed to his death. The exact reasons for the crash remain unknown, but it was of significant interest that all that was left of General Zia after he was blown to “smithereens” were his teeth. (The Sun, 18 August 1988)
The Holy Quran states:
“And hold fast, all together, by the rope of Allah and be not divided.” (Surah Aal-e-
similarly gives an example and writes that “when our eyes are filled with tears, even if the tears are artificially induced, the heart is immediately affected and becomes sorrowful.” (The Philosophy of the Teachings of Islam, p. 9)
In the case of tears, the heart can become sorrowful even after simply seeing someone else’s tears. If the physical body can influence the mind in such a way, it only makes sense that it can impact our soul, spirit, and morals as well. The Promised Messiahas continues, “when we draw ourselves up physically and strut about [...], this attitude induces a mood of arrogance and vain glory. These instances establish clearly that physical conditions certainly affect spiritual conditions.” (Ibid.)
Huzooras states that even what a person consumes can have some sort of influence on them. Herbivorous animals lack the courage that carnivores have, and people who eat more meat are generally braver and suffer a decline in meekness and humility compared to vegetarians. Maintaining a balance is key, and the Quran has commanded for this very reason to “eat and drink but exceed not the bounds.” (Surah al-A’raf, Ch.7: V.32)
Allah has given us clear instructions in the Holy Quran on how to remain physically pure and clean to maximise our inner purity. Logically, if one must begin the process of becoming pure, it would be easier to start on the outside and work their way inwards. Maintaining a pure soul is far more complex than achieving physical cleanliness, since it encompasses many different elements.
According to the Holy Prophetsa, the spiritual effect of praying five times a day has the same effect as if one were to bathe one’s physical body five times a day. Hypo-
`Imran, Ch.3: V.104)
Hazrat Khalifatul Masih IVrh said:
“When a nation divides into two sects or splits into three, four or five sects, and none of them attach with Khilafat or hold fast to this rope of God in a way that they are all united and joined at one hand, then, according to the decree of the Holy Quran, their bond with the rope of Allah breaks. The fact of the matter is that, except for the institution of Khilafat, no other system in this world can unite [people]. You must have seen many sects, but no sect possesses the unity that you observe under the institution of Khilafat.” (Friday Sermon 13 November 1987, Khutbat-e-Tahir, Vol. 6, p. 84)
Progress of Ahmadiyyat in the era of Hazrat Khalifatul Masih Vaa
Now, in the era of the fifth Khalifa, the modes of tabligh further expanded, and not just thousands or hundreds of thousands, but the message of the Jamaat has begun to reach millions. All of this shows that despite the temporary hurdles, the victory of Islam
thetically, if a person did bathe five times a day, would there be any filth left on them? Certainly not. In the same way, water cleanses the body, prayer affects the soul. (Sahih al-Bukhari, Kitab Mawaqit al-Salah, Hadith 528)
The Promised Messiahas also explained regarding this matter, “Anyone who desires to develop an inner state of righteousness and purity must also be physically clean as well.” (Malfuzat [English], Vol. 1, p. 254)
However, what is the point if a person keeps their body clean but does not believe in God and seek to perform good deeds? Being clean means nothing without morals. Physical purity is supposed to translate to purification of the self. Thus, as Muslims, we should cut out the bad things from our lives to cleanse our souls and be close to Allah. Good actions, not just physical cleanliness, are necessary to maintain a pure soul. Islam is structured to shield us from falling into impure circumstances. For example, the institution of purdah and modesty is meant to protect both men and women by shutting all doors through which the temptation to commit adultery may enter.
This is why the Holy Prophetsa has said, “Indeed Allah is pure and loves what is pure.” (Jami‘ at-Tirmidhi, Kitab al-adab an Rasul Allah sallallahu alayhi wa sallam, Hadith 2799)
Kalima is the first pillar of Islam, and only the pure of heart can truly believe in Allah. Performing Salat seeks to purify the soul, and it requires us to do ablution to clean ourselves physically. Ramadan helps us reflect and improve our spiritual purity, and Islamic teachings also tell us that we should especially refrain from impure deeds during fasting.
The fourth pillar is Zakat, which literally means purity; giving out of our wealth helps us stay away from love of the world and avoid evil. Finally, Hajj, or pilgrimage, also seeks to purify pilgrims, who must stay in ablution and wear clean clothes.
Cleanliness is important for ourselves and for the sake of others. Islam is such a beautiful religion because it effectively prevents Muslims from being in impure circumstances and also guides us on how to remain clean in our everyday lives.
is destined to happen through the Promised Messiahas and the institution of Khilafat, which was established after him.
One of the most significant affirmations of the Promised Messiah’s truthfulness is the existence of countless miracles and signs attributed to him, which continue to manifest under the institution of Khilafat. Khilafat has transcended geographical boundaries, with Ahmadis actively working in various parts of the world. The rapid and widespread growth of the Ahmadiyya Muslim Community and its ability to foster peace in society bear witness to the divine support behind this institution.
In conclusion, the institution of Khilafat-e-Ahmadiyya does not just stand as a relic of history; rather, it is relevant today as proof of the truthfulness of the Promised Messiahas. I invite Ahmadi Muslims today to reflect on the role of Khilafat in our own lives and the greater community. Let us embrace the guidance provided by our Khalifa and strengthen our bond with the mission of the Promised Messiahas as we continue to work together to create a better world.
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
10 October 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:
After the Conquest of Mecca and following the return of the Holy Prophetsa to Medina, some further expeditions were undertaken by the Holy Prophetsa as well, which I will mention. One of them is the Expedition of Qais bin Sa’d bin ‘Ubadah. This was towards Suda in the eighth year after Hijra. After the Holy Prophetsa returned to Medina from Ji’ranah, he sent delegations to various places for the purpose of calling people towards Islam. As such, Muhajir bin Abi Umayyah was sent towards Sanaa, the capital of Yemen and Ziyad bin Labid was sent to Hadhramaut.
A contingent was prepared as well, and Qais bin Sa’d was appointed as their leader. The Holy Prophetsa sent off Qais bin Sa’d with 400 men so that they could call the Yemeni tribe of Suda towards Islam. According to another narration, the Holy Prophetsa instructed them to fight the tribe of Suda. If this narration is correct, although the first narration seems to be more authentic, then the Muslims must have received news of this tribe intending to harm the Muslims, upon which the Holy Prophetsa took this step. That is, provided this narration is correct and authentic. It is further written that the Holy Prophetsa tied a white flag for them, and he also gave them a black banner. They set up camp in the valley of Qanat. Qanat is located between Medina and Uhud and is one of Medina’s three well-known valleys. Hazrat Qais was the son of the leader of Khazraj [tribe], Hazrat Sa’d bin ‘Ubadah. Hazrat Qais bin Sa’d was counted among the most noble companions. On the occasion of the Conquest of Mecca, when the Holy Prophetsa took back the flag from Hazrat Sa’d bin ‘Ubadah, he gave it to his son, Qais. He was considered to be sound of opinion and a great horseman. He was also known for his
generosity. Hazrat Qais had set up camp in Qanat when an individual from the tribe of Suda, Ziyad bin Harith, passed by. He had recently accepted Islam. Why was it the case that he was not surprised when he came to learn that this army was heading to attack his tribe? He must certainly have known that the people of his tribe intended to harm the Muslims and that the Muslims were approaching them in defence. In any case, when he saw that his tribe was soon going to be attacked, he immediately went to the Holy Prophetsa and requested him: “Call back the army that you have dispatched. I give you a guarantee on behalf of my people and also promise their acceptance of Islam.” In other words, he guaranteed that they would not attack the Muslims and also that they would gradually start accepting Islam. The Holy Prophetsa accepted his request and called back the army. From this, it also becomes evident that he did not send a contingent in order to conquer the area or in order to subjugate the people. Rather, he did so in order to convey the message of Islam and in order to protect the Muslims. Hazrat Ziyad bin Harith acted in accordance with his promise and fulfilled it, and the people of his tribe gradually started accepting Islam. If the intention was only to forcefully convert people to Islam, then they would not be permitted to accept Islam gradually and after understanding its teachings. They would be told directly, “Either accept Islam or face the sword.” Nonetheless, after this, when the Holy Prophetsa gradually preached to them, they accepted Islam, because attacking and forcing people to become Muslim is contrary to the teachings of Islam, as well as to the example and practice of the Holy Prophetsa. After they accepted Islam, the Holy Prophetsa appointed Hazrat Ziyadra as
their leader and granted their tribe a written guarantee of protection. (Sharah Allamah AlZurqani Ala’ Al-Mawahib Al-Ladunniyyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, pp. 28-29; Subul al-Huda, Vol. 6, Vol. 5, p. 222, Dar Al-Kotob Al-Ilmiyah, 1993, pp. 349-250; Noor-ul-Yaqeen Fi Sirah Syed AlMursileen, Al-Maktabat-ul-Asariyah, 2000, p. 247; Furhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, p. 239; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 387-389)
Such a letter of protection would not have been necessary if all of them had already become Muslims, which shows that some among them had not yet accepted Islam.
The expedition of Hazrat Uyainah bin Hisn al-Fazari towards the Banu Tamim is also mentioned. This expedition took place in the month of Muharram, 9 AH, under the leadership of Hazrat Uyainah bin Hisn.
Its background is as follows: The Holy Prophetsa had sent Hazrat Bishr bin Sufyan to a branch of the Khuza‘ah tribe, the Banu Ka‘b, for the collection of alms, i.e., the Zakat funds. These people lived between the region of Suqya and the land of the Banu Tamim. By the order of Hazrat Bishr bin Sufyan, the wealth of the Khuza‘ah began to be gathered from all areas and brought to him.
The Banu Tamim, who were not yet Muslims, thought this collection of wealth to be excessive and said, “Why is he wrongfully taking our property?” and they drew their swords. The Banu Khuza‘ah said, “We have accepted the faith of Islam, and this is a command of our religion – we are willingly paying it. Why does it trouble you?” But the Banu Tamim replied, “This Bishr bin Sufyan will not even reach his camels [alive]!”
Seeing this state of quarrel and hostility, Hazrat Bishr bin Sufyan withdrew without collecting anything and returned. This deeply offended the Banu Khuza‘ah; they were very upset. They attacked the Banu Tamim, driving them out and saying, “Had you not been related to us by blood, you would never have reached your towns alive. Surely, we shall now face some trial from the Messengersa of Allah (i.e., because of what they said and stopped from paying the Zakat), but you obstructed the representative of the Holy Prophetsa and stopped him from collecting our alms.”
Meanwhile, Hazrat Bishr bin Sufyan reached the Holy Prophetsa and informed him of the situation. The Holy Prophetsa said, “Who will teach this tribe a lesson?”
Hazrat Uyainah bin Hisn immediately stood up and said, “I am ready.” The Holy Prophetsa sent him with an Arab cavalry unit of 50 men – none of whom were from among the Muhajirin or Ansar – towards the Banu Tamim.
Uyainah and his companions travelled by night and hid during the day until they reached the desert where the Banu Tamim were encamped, tending to their cattle. When the Banu Tamim saw the approaching force, they fled, leaving everything behind. 11 of their men, 11 women, and 30 children were taken captive and brought to Medina. By the command of the Holy Prophetsa, the captives were kept at the home of Hazrat Ramlah bint Harith. (Subul al-Huda, Vol. 6, Dar Al-Kotob Al-Ilmiyah, 1993, p. 212)
Later, a delegation of 80 or 90 leaders from the Banu Tamim came to the Holy
Prophetsa. Among them were the eloquent poets and orators of the tribe. They arrived at the mosque while people were waiting for the Holy Prophetsa to lead the Zuhr prayer. The members of the delegation thought that perhaps the Holy Prophetsa was taking too long to come out, so some of them went near his chamber and began calling out loudly, saying, “O Muhammad[sa], come out to us!”
When the Holy Prophetsa came outside, these people began speaking with him. Then the Holy Prophetsa led the Zuhr prayer, and after offering the prayer, he sat in the courtyard of the mosque. The leader of the delegation said, “We wish to compete with you in poetry and prose,” meaning [they asked] to compete with them in speaking and poetry, to see which nation’s orators and poets were superior. They said proudly that their orators were excellent, and so too were their poets. The Holy Prophetsa replied, “The purpose of my advent is not to engage in contests of speech and poetry,” meaning, “I have not been sent to boastfully state prose and poetry. My purpose is to bring others towards Allah the Almighty. However, since you have come with that intent, then demonstrate your skill, if you wish to do so, and we will respond to it.”
The delegation then brought forward their orator, Utarid bin Hajib, who gave a speech. The Holy Prophetsa told Hazrat Thabit bin Qais bin Shammas to reply, and he delivered such a powerful address in response that it completely surpassed the enemy’s speech. (Tarikh-ul-Khamis, Vol. 3, Dar Al-Kotob Al-Ilmiyah, 2009, p. 4)
At that time, Hazrat Hassan bin Thabit was not present in the gathering, so the Holy Prophetsa called for him. After this, the delegation’s poet, Zibriqan bin Badr, recited his verses. Then the Holy Prophetsa asked Hazrat Hassan to present his own poetry in response, and so Hazrat Hassan composed an impromptu reply. (Sirat ibn Kathir, Kitab-ul-Wufood Al-Waridain Ila Rasulillahsa, Vol. 4, Dar-ul-Ma’rifah, 1976, p. 81; Al-Bidaya Wa Al-Nihaya, Vol. 5, Dar AlKotob Al-Ilmiyah, 2001, pp. 45-46)
When Hazrat Hassan finished, the members of the delegation gathered among themselves, and Aqra bin Habis, who came with them, exclaimed openly before his companions, “Their orator has surpassed our orator, and their poet is far greater than our poet. They have excelled us.” Then when they had finished, the delegation accepted Islam. According to some narrations, Hazrat Aqra bin Habisra had already accepted Islam beforehand and had now come again with this delegation.
After the people of Banu Tamim accepted Islam, the Holy Prophetsa returned their captives to them and also bestowed many gifts upon them. According to one narration, he gave each member of the delegation 500 dirhams. (Tarikh Al-Tabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, 1987, p. 190; Usdul Ghaba, Vol. 1, Dar Al-Kotob Al-Ilmiyah, 2003, p. 264; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 403)
One of the members of the delegation, named Utarid bin Hajib, who had been mentioned earlier, presented a cloak to the Holy Prophetsa as a gift after accepting Islam. This cloak had been given to him by the Chosroes, the Persian Emperor. It is said that the cloak was of very fine silk and was embroidered with gold. When
the Companions saw its beauty and exquisiteness, they were greatly impressed and began to touch it. Seeing their amazement, the Holy Prophetsa said, “Are you so amazed by this cloak? The cloaks of Sa’d in Paradise will be far softer and far better than this.” (Sahih al-Bukhari, Kitab al-hibbah, Hadith 2615; Sahih Muslim, Kitab fada’ili s-sahabah, Hadith 6348; Sunan at-Tirmidhi, Kitab-ul-Manaqib, Hadith 3847; Usdul Ghaba, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 2003, p. 40)
Hazrat Mirza Bashir Ahmad Sahibra has also generally mentioned this. He wrote, “After some time, when certain fine silk fabrics were sent as gifts to the Holy Prophetsa, some Companions expressed astonishment at their softness and smoothness, considering them extraordinary. The Holy Prophetsa said, ‘Do you marvel at their softness? By God, the cloaks of Sa’d in Paradise are far softer and far better than these.’ His statement was metaphorical, indicating the high level of comfort that Sa’d had attained in Paradise. In reality, as established by the Qur’an and Hadith, the blessings of Heaven cannot be compared with those of this world, nor can the blessings of Heaven be literally called material. The truth is that the words used in the Qur’an and Hadith merely serve as metaphors and similitudes, pointing towards the excellence of heavenly rewards.”
(Sirat Khatam-un-Nabiyyeen, pp. 614-615)
Then there is the expedition of Qutbah bin Aamir, which took place in the month of Safr in the 9th year of Hijrah. Qutbah bin Aamir was given command of 20 men and sent by the Holy Prophetsa to the Khatham tribe. According to one narration, they were sent to the outskirts of Tabalah en route to Yemen – Tabalah being a city situated in the land of Tihamah. Between here and Mecca is a distance of 8 days’ journey (approximately 156 miles).
According to another narration they were sent to the outskirts of Bisha with the instruction to attack the enemy suddenly. They must have been causing agitations. On the way, they captured a man and interrogated him, but the man pretended that he could not speak. When they arrived near the man’s tribe, he suddenly began screaming to warn his tribesmen, at which point the man was killed owing to his deception.
Since the enemy was now aware of their presence, the Muslims waited until it was darker to attack. A fierce battle ensued in which both sides were heavily wounded, the opposing tribe faced many casualties, and Hazrat Qutbah eventually brought back camels, goats and women as spoils of war. After accounting for the Khums [one fifth of the spoils], they each received four camels or 40 goats each from the spoils. (Mu’jamul-Buldan, Vol. 2, Dar Al-Kotob Al-Ilmiyah, pp. 10-11; Furhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, p. 226; Subul al-Huda, Vol. 6, Dar Al-Kotob Al-Ilmiyah, 1993, p. 214; Sharah Allamah Al-Zurqani Ala’ Al-Mawahib Al-Ladunniyyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, pp. 4041; Al-Tabaqat al-Kubra li Ibn Sa’d, Vol. 1, Dar Al-Fikr, Bierut, 2012, p. 460; Tarikh-ulKhamis, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, 2009, pp. 5-6)
In any case, it was owing to the dangerous schemes of these people that the Muslims had to do something to stop them.
Then there is mention of the expedition of Dahhak bin Sufyan Kilabi, sent toward the Banu Kilab in the month of Rabi’ul Awwal during the 9th year after Hijrah. The Holy Prophetsa sent Hazrat Dahhak bin Sufyan Kilabi toward Dahhak’s own tribesmen – the Bani Kilab – located in Qurata. Qurata is the name of one branch of the Banu Bakr tribe, who lived about 7 days’ journey from the blessed city of Medina. They met them at Zujlawah in Najad. They conveyed the message of Islam to them, but the tribespeople rejected the message. The situation deteriorated until fighting broke out. The Muslims defeated the people of Qurata and returned with the spoils. (Furhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, p. 233; Subul al-Huda, Vol. 6, Dar Al-Kotob Al-Ilmiyah, 1993, p. 215; Tarikh-ul-Khamis, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, 2009, p. 6)
There’s also a faith-inspiring incident that took place during this expedition. Salama bin Qurt was a disbeliever and one of the chiefs amongst the enemy, although his son, Asyad bin Salama, who had already become a Muslim, was fighting on behalf of the believers in this army. When the enemy failed to cope with the force of the Muslim attack and began to retreat, Hazrat Asyad’s father, Salama, was amongst them. When Asyad pursued his father, his father jumped with his horse into the water. Asyad followed after his father and once again invited him to Islam, hoping that somehow, he would be saved from hellfire, but his father responded by hurling abuse at him. When the son saw that his father was unmoved in his ways, he hamstrung his horse, while another man came and killed his father. (Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 426-427)
Although there is yet another narration that says that when Asyad came to Medina and accepted Islam, his aged father wrote him a letter that contained poetry, expressing his dismay at having to witness his son disobey him during old age and also mocked his son’s acceptance of Islam. He also wrote asking the reasons why Asyad had abandoned his aged father and accepted Islam. When Asyad saw this letter, he presented himself before the Holy Prophetsa and explained the entire situation and sought permission to write a response to his father, at which the Holy Prophetsa gave him permission to write a letter of invitation to Islam, at which his father accepted Islam. This narration seems to be more authentic. (Usdul Ghaba, Vol. 1, Dar Al-Kotob AlIlmiyah, 2003, pp. 253-254)
Then there is mention of the expedition of Hazrat ‘Alqamah bin Mujazziz towards Jeddah. Ibn Sa‘d writes that this expedition took place in Rabi‘ al-Thani, 9 AH, whereas other narrations record it as having occurred in Safar, 9 AH.
The Holy Prophetsa was informed that some warriors from Abyssinia had landed on the coast of Jeddah. According to some reports, they intended to carry out raids against the people of Mecca. One book records that they had crossed the sea in an attempt to cause harm to the Muslims.
Jeddah is a city situated on the coast to the west of Mecca. It remains so to this day, being one of the principal cities of the Hijaz. The distance between Mecca and Jeddah is approximately 75 kilometres, while the distance from Medina to Jeddah is about
250 miles.
The Holy Prophetsa dispatched Hazrat ‘Alqamah with a contingent of 300 men. When those who had come from Abyssinia to the coast of Jeddah learned of Hazrat ‘Alqamah’s approach, they boarded their boats and fled by sea. Hazrat ‘Alqamah pursued them up to an island.
A notable incident from this expedition is recorded as follows: Hazrat Abu Sa‘id Khudri relates, “The Holy Prophetsa appointed ‘Alqamah bin Mujazziz as commander over a certain army, and I was among that contingent. When we reached their destination and, having completed the mission, prepared to return swiftly, a group sought permission from their commander to travel ahead. He granted them leave and appointed ‘Abdullah bin Hudhafah Sahmi as their leader. This man had a lighthearted temperament. As they journeyed, they halted and kindled a fire to warm themselves.”
It is narrated in Sunan Ibn Majah that ‘Abdullah Sahmi said to them: “Do I not have a right over you that you should listen and obey?” They replied: “Indeed.” He said: “Then will you act upon whatever command I give you?” They answered: “Yes.”
He then said: “I command you to throw yourselves into this fire.” Some stood up, ready to leap in. When he saw that they were about to do so, he said: “Stop yourselves – I was only joking with you!”
When they returned and this incident was reported to the Holy Prophetsa, he said:
“If any among your leaders commands you to disobey Allah, then do not obey him.”
In another narration, the Holy Prophetsa said:
“There is no obedience if it involves disobedience of Allah.; obedience is only in what is “ma‘ruf” [in accordance with the teachings of Allah].” (Humaare Huzoorsa, Az Ahlia Dr Sehrab Anwar, Dar-ul-Isha’at, p. 411; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 432; Furhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, p. 86; Google Maps; Subul al-Huda, Vol. 6, Dar Al-Kotob Al-Ilmiyah, 1993, p. 216; Sunan Ibn Majah, Kitab-ul-Jihad, Hadith 2863; Al-Lu’ Lu’ Al-Maknoon Sirat Encyclopaedia, Vol. 9, Maktabah Dar-ul-Islam, p. 410; Tarikh-ulKhamis, Vol. 3, Dar Al-Kotob Al-Ilmiyah, 2009, p. 4)
Another narration states that when this incident was brought before the Holy Prophetsa, he became displeased and said:
“Had they entered it, they would never have come out of it until the Day of Resurrection. Obedience is only in what is mar uf.” (Sahih al-Bukhari, Kitab almaghazi, Hadith 4340)
Hazrat Musleh-e-Maudra also cited this incident, explaining that obedience does not apply in matters that contradict the sharia. He said:
“On one occasion, the Holy Prophetsa appointed a Companion as a commander of a small expedition. During the journey, that commander gave an instruction which some Companions did not follow,
whereupon he became angry and said: ‘The Messengersa of Allah appointed me as your leader, and he also said that whoever obeys my appointed commander obeys me, and whoever disobeys him disobeys me. Since I am the deputy of the Messengersa of Allah, why then did you disobey me?’
“The Companions responded: ‘We shall obey you.’ The commander said: ‘Very well, I will now see whether you truly obey.’ He ordered a fire to be lit, and when it was ablaze, he said: ‘Throw yourselves into it.” Some prepared to do so, but others restrained them, saying: ‘Obedience is in matters of religion; this command is contrary to sharia, for giving our lives by leaping into this fire is prohibited. Allah the Almighty has forbidden suicide.’
“When the matter was presented before the Holy Prophetsa, he approved of those who had refused and said that leaping into the fire would indeed have been unlawful.”
(Khutbat-e-Mahmud, Vol. 19, pp. 260-261, Friday Sermon 22 April 1938)
Then there is mention of the expedition of Hazrat Alira towards the Fuls an area of the tribe Banu Tayy. This took place in Rabi‘ al-Thani, 9 AH.
Fuls was an idol situated in the region of Najd, and the tribe of Tayy used to worship it, offering sacrifices and even dedicating weapons to it. The Holy Prophetsa dispatched Hazrat Alira with 150 men from among the Ansar, along with 100 camels and 50 horses, to demolish this idol, Fuls, of the Banu Tayy. A distinguishing feature of this expedition was that, apart from Hazrat Alira, all others were from among the Ansar – none of the Muhajirin accompanied them.
Banu Tayy was a renowned Arab tribe residing near the Levant. For this expedition, the Holy Prophetsa gave Hazrat Alira a large black banner and a smaller white flag.
Hazrat Alira attacked at dawn and demolished the idol of Fuls. Many captives and herds of livestock were taken. This was the tribe of the famous, generous chieftain Hatim al-Tayy, and among the captives was his daughter Saffanah.
Hatim’s son, ‘Adi, who was the tribal chief, fled towards Syria. Hazrat Abu Qatadah was appointed to guard the captives, while Abdullah bin Atiq was placed in charge of the livestock.
From the spoils of war, one-fifth was set aside for the Holy Prophetsa, and the remainder was distributed among the soldiers. However, Hatim’s daughter, Saffanah, was not included in the division; she was brought as a prisoner to Medina. (Al-Tabaqat al-Kubra li Ibn Sa’d, Vol. 1, Dar Al-Fikr, Bierut, 2012, p. 460; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 435; Al-Lu’ Lu’ Al-Maknoon Sirat Encyclopaedia, Vol. 9, Maktabah Darul-Islam, p. 418; Furhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, p. 64)
Hatim Tayy’s daughter Saffanah was kept with the rest of the prisoners in a tent outside the door of the Holy Prophet’ssa Mosque. Saffanah was a brave and intelligent woman. When the Holy Prophetsa passed by her tent, she stood out of respect for him and said, “O Messengersa of Allah, my father has passed away and my brother, who was my guardian, has fled. Treat me with kindness; Allah will reward you.” The Holy Prophetsa asked, “Who is your guardian?” She responded that it was Adi bin Hatim Tayy. The Holy Prophetsa said, “The same person who has
fled from Allah and His Messengersa?” After saying this, the Holy Prophetsa left. The next day, when the Holy Prophetsa passed by the same place, Saffanah said the same thing she had said the previous day, and the Holy Prophetsa also gave the same response as the previous day and left, causing Saffanah to become despondent. On the third day, when the Holy Prophetsa passed by her tent, Hazrat Alira was with him, walking behind. Hazrat Alira gestured for Saffanah to stand and present her plea once again. She immediately stood out of respect and presented the same request before the Holy Prophetsa. The Holy Prophetsa said, “I have accepted your request. You are now free; however, do not be hasty in departing from here. Whenever we find someone trustworthy, you will be sent with him to your brother in Syria.”
According to another narration, she asked the Holy Prophetsa to show kindness by freeing her, and so the Holy Prophetsa freed her as an act of kindness. As a result, she became a Muslim. There is also a narration which mentions that she became a Muslim prior to being freed, or immediately upon being freed. A few days later, some people from the Banu Khuza’ah came to Madinah and intended to travel to Syria. Saffanah found out about them, and so she submitted to the Holy Prophetsa that she trusted these people and requested permission to go to Syria with them. The Holy Prophetsa granted permission and also gave her some clothes, a riding animal and some provisions for the journey.
She departed from there and reached her brother Adi in Syria. When she reached Syria and met her brother, she taunted him, saying that he fled with his wife and children but left his sister and his honour behind. Upon hearing this, her brother sought her forgiveness and expressed his embarrassment. Only a short while later, Adi asked his sister, “Tell me what you think about Muhammadsa.” Saffanah, who had become a Muslim after observing the moral character of the Holy Prophetsa, said,” By Allah, I think you should go to him as soon as you can. If he really is a prophet, then one who goes to him swiftly will find success. If he is a king, then it will not make any difference to your honour and dignity.” Adi said, “This is sound advice.” He then quickly made preparations and went to Medina.
The Holy Prophetsa was sitting in the mosque. Adi introduced himself, and the Holy Prophetsa took him along towards his home. On the way, an elderly lady stopped the Holy Prophetsa to speak with him or ask him a question. The Holy Prophetsa remained there for quite some time to speak with the elderly lady. Adi, observing all of this, thought to himself that a person who stops upon the request of an elderly lady in this manner can not be a king. Upon reaching his home, when the Holy Prophetsa offered Adi a leather cushion filled with date palm leaves to sit on, Adi stated that the Holy Prophetsa ought to sit on it; however, the Holy Prophetsa said, “No, you should take a seat on it,” and then sat on the floor. Upon this, Adi again thought to himself, “By God, this man cannot be a king.”
The Holy Prophetsa started a conversation with him, speaking about Adi’s religion and also about some personal matters. These matters included such things which no one except Adi knew about. This convinced Adi
that he was certainly a prophet, and he said, “I have become convinced that you truly are a Messenger of Allah, because you have been informed of such things which were secret.”
Hazrat Adi narrates, “The Holy Prophetsa said, ‘O Adi, accept Islam and you will remain protected.’ I said that I already follow a religion. The Holy Prophetsa said, ‘I know about your religion better than you do.’ I asked how it could be that he knew more about my religion than I did. The Holy Prophetsa said, ‘Yes, I know more about your religion than you do.’ Then, the Holy Prophetsa said, ‘Do you not follow Rakusi, a religion that is something between Christianity and Sabaism?’ I said indeed this was the case. The Holy Prophetsa said, ‘Are you not the leader of your people?’ I replied in the affirmative. The Holy Prophetsa said, ‘As the leader, do you not keep a fourth of the spoils?’ I said I did indeed keep that amount. The Holy Prophetsa said, ‘It is not even permissible in your religion for you to keep this amount.’ I felt remorse and embarrassment. Then, the Holy Prophetsa said, ‘O Adi, perhaps the poverty of Muslims is hindering you from joining this faith. By God, soon there will be an influx of so much wealth that there will not be enough people to claim it. Or perhaps the vast number of opponents is stopping you (perhaps the large number of Islam’s opponents was stopping him). But, by God, soon you shall hear of a woman who will travel alone on her camel from Hira and perform the pilgrimage to the House of Allah – the Ka‘bah – without any fear. Perhaps it is also this factor that prevents you from embracing the faith — that presently, authority and sovereignty lie with others. Yet, by God, the day is not far when you shall hear of the white palaces of Babylon being opened to the believers, and the treasures of Chosroes shall be laid bare before them.’ The Holy Prophetsa repeated this statement three times.”
Adi, relates that upon witnessing the noble character of the Holy Prophetsa and listening to his words, he accepted Islam. Hazrat Adi recounted the incident of his acceptance of Islam and also mentioned that he witnessed a lone woman travelling from Hira and performing the circuits [tawaf] of the House of Allah without any Companion. Moreover, he himself was part of the expedition that led to the conquest of the Persian empire.
After accepting Islam, Hazrat Adi would greatly honour the Islamic commandments. He would remain in a state of ablution at all times and was extremely diligent and concerned about the observance of prayer.
As for those who repeatedly raise the question about whether a woman must have a mahram [male guardian] to travel for Hajj – this stipulation was necessary due to the circumstances of the time. I have addressed this question on multiple occasions. However, this very narration supports the notion that it is possible for a woman to travel alone, as Hazrat ‘Adi himself testified to having seen a woman journey from Hira alone to perform the pilgrimage, without a mahram accompanying her.
Soon after the expedition led by Hazrat Alira, a delegation from the tribe of Tayy arrived before the Holy Prophetsa and accepted Islam. (Al-Sirah Al-Nabawiyyah, Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, pp. 853-854; Al-Sirah AlHalabiyyah, Vol. 3, Dar Al-Kotob Al-
“Remember, salvation is not something that will be manifested after death. On the contrary, true salvation exhibits its light in this very world. Who is the one who attains salvation? Such a person is he who believes that God is true and that Muhammad, peace and blessings of Allah be upon him, is the Intercessor between God and all His creation, and that under the heaven there is no Messenger equal in rank to him, nor is there any book equal in status to the Quran. God did not desire that anyone should remain alive eternally, but this Chosen Prophet lives forever.
(Hazrat Mirza Ghulam Ahmadas, Noah’s Ark, p. 23)
Ilmiyah, 2002, p. 288; Sahih al-Bukhari, Kitab al-manaqib, Hadith 3595; Ghazwahe-Tabuk, Nafees Academy, Karachi, pp. 4647; Musnaf ibn Abi Shaiba [translation], Vol. 11, Maktabah Rahmaniyyah, pp. 239-240; Tarikh Al-Tabari, Vol. 2, Dar Al-Kotob AlIlmiyah, 1987,pp. 187-188; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 435)
Then there is the mention of the expedition of Ukashah bin Mihsan, which was sent towards Jinab. This took place in the month of Rabi‘ al-Thani in the 9th year after Hijrah. This expedition occurred in the northern region of Medina, among the tribes of Udhrah and Balli, who resided in its vicinity. Some narrations also refer to this area as “Jibbab.” (Subul al-Huda, Vol. 6, Dar Al-Kotob Al-Ilmiyah, 1993, p. 220; Al-Tabaqat al-Kubra li Ibn Sa’d, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 1990, p. 124; Sharah Allamah Al-Zurqani Ala’ Al-Mawahib Al-Ladunniyyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 50; Furhange-Sirat, Zawar Academy Publications, Karachi, 2003, p. 197)
Not much detail is provided regarding this expedition, aside from the confirmation that it did occur. (Al-Sirah Al-Nabawiyyah, Ahmad bin Zaini Dahlan, Vol. 2, Dar Ahya Al-Turath Al-Arabi, Beirut, p. 132)
Now, I will present some introductory details regarding the Battle of Tabuk. This campaign took place in the month of Rajab, in the 9th year after Hijrah, corresponding to September 630 CE. Following the Battle of Ta’if, the Holy Prophetsa set out for Tabuk in Rajab, 9 AH. This was the final battle during the blessed lifetime of the Holy Prophetsa in which he took part. Tabuk lies approximately 685 kilometres from Madinah. (Sirat Khatam-un-Nabiyyeen, p. 842; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 452 and 456)
This campaign was named after the spring of Tabuk, near which the army encamped.
Upon nearing the area, the Holy Prophetsa said to his Companions:
“Tomorrow, God willing, you shall arrive at the spring of Tabuk.” (Sahih Muslim, Kitab al-fada’il, Hadith no. 706, (5947), Darul Ma’rifah)
The Holy Quran refers to the Battle of Tabuk as Sa‘at al-‘Usrah – the Hour of Difficulty – and thus this campaign is also known as Sa’at al-‘Usrah. (Surah at-Taubah: 117; Sahih al-Bukhari [translation], Vol. 9, Kitab-ul-Maghazi, [footnote], p. 300; Sharah Allamah Al-Zurqani Ala’ Al-Mawahib AlLadunniyyah, Vol. 4, Dar Al-Kotob AlIlmiyah, 1996, p. 66)
This was due to the severe hardships endured by the Muslims. These included extreme heat, the vastness of the journey, scarcity of mounts, and an acute shortage of water along the route. There was also a lack of financial means to prepare the army. Owing to these immense trials, this army was called Jaysh al-‘Usrah, meaning the “Army of Difficulty.” (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4415; Al-Lu’ Lu’ Al-Maknoon Sirat Encyclopaedia, Vol. 9, Maktabah Dar-ul-Islam, p. 445)
This expedition is also known as Ghazwat al-Fadihah – the “Battle of Exposure” – because in Arabic, Fadahat means to expose or unveil as many hypocrites were exposed, leading to their further disgrace and humiliation and thus was given this name. (Al-Sirah Al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, 2002, p. 183; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 454)
What were the causes, factors, and background of the Battle of Tabuk? The people of Madinah were constantly under the threat of invasion from external forces, particularly from the Banu Ghassan, who were supported by the Romans. There were also reports indicating that both the Romans and the Ghassanids were preparing for war. Regarding the fear of a Ghassanid attack, Hazrat Umarra himself relates, “We were always apprehensive of an assault from the Ghassanids. It seemed that they could launch an attack at any moment.” (Al-Sirah Al-Halabiyyah, Vol. 3, Dar Al-Kotob AlIlmiyah, 2002, p. 357; Sahih al-Bukhari, Kitab at-tafsir, Hadith 4913 [translation], Vol. 12, p. 266)
The immediate cause of the Battle of Tabuk, as mentioned in one narration, was that a group of traders who had arrived in Medina from Syria with olive oil informed the Muslims that the Romans had assembled a massive army in Syria, and that Heraclius had provided these soldiers and their allies with provisions for one full year. Alongside them had joined the tribes of Lakhm, Judham, ‘Amilah, Ghassan, and other Christian clans, and their vanguard had advanced as far as Balqa. Balqa was a region in the land of Syria situated between Damascus and Wadi al-Qura. (Mu’jam-ulBuldan, Vol. 1, Dar Al-Kotob Al-Ilmiyah, pp. 579-580; Sirat-ul-Nabi, Dr Ali Muhammad Sallabi, Vol. 3, Maktabah Dar-ul-Islam, p. 528; Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, p. 433)
Another reason mentioned in certain narrations is that the Christian Arabs wrote to Heraclius, saying that the man who claimed prophethood – Muhammadsa – had perished (God forbid), that his followers were afflicted by famine, and that their livestock had perished. They wrote that this was the most opportune time to attack them and establish the dominance of Christianity. Upon hearing this, Heraclius dispatched his general with an army of 40,000 soldiers. The name of this general was Qubaz or Zannad. When the Holy Prophetsa received news of this army, he instructed the preparation of his own army. (Sharah Allamah Al-Zurqani Ala’ Al-Mawahib Al-Ladunniyyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 68; Al-Sirah Al-Halabiyyah, Vol. 3, Dar AlKotob Al-Ilmiyah, 2002, p. 183; Al-Lu’ Lu’ Al-Maknoon Sirat Encyclopaedia, Vol. 9, Maktabah Dar-ul-Islam, pp. 447-448)
The underlying cause appears to have been that, after the conquest of Mecca and the decisive defeat of the powerful tribe of Hawazin in the Battle of Hunain, the Muslims had gained ascendancy over all the tribes surrounding Arabia. Witnessing this, the Jews, Christians, and hypocrites once again conspired together. Having seen all their previous efforts fail, they resolved to seek help from the then superpower – the Roman Empire – and thus devised a perilous plan. On one hand, they established contact
with the Roman Emperor and persuaded him to send his army to annihilate the Muslims; on the other, the hypocrites in Medina began spreading rumours that the Roman Emperor was preparing to send his forces to Medina to completely destroy Muhammad, peace be upon him, and all the Muslims.
In this manner, the hypocrites and other opponents desired that the Holy Prophetsa himself would march towards Syria to confront the Romans, and in either case –whether due to the hardships of the journey or in battle against the Romans – his demise would become inevitable (God forbid).
In any case, this was their wish. Further details of this incident will be mentioned later, insha-Allah
Today, in the Mahdi Mosque in Gol Bazar Rabwah, terrorists launched an attack, and around 5-6 of our members have also sustained injuries. Two of them are in serious condition and are undergoing surgery. May Allah the Almighty improve their condition and also bestow His grace upon the others who have been injured as well. Those who have been seriously injured sustained gunshots in the abdomen. Our security officer also shot dead one of the terrorists, whilst the other one fled from the scene. This is according to the latest reports; further details will come through.
May Allah the Almighty swiftly seize the terrorists and those who violate the law and the opponents of the Jamaat. The Punjab government and the Chief Minister claim that they have controlled 100% of the crime in Punjab, and no more criminals remain. However, the daily attacks on Ahmadis, martyring them, injuring them, and burning their properties, are perhaps not considered as crimes in their eyes. May Allah the Almighty grant wisdom to such governments and quickly manifest His sign in support of the Jamaat.
(Official Urdu transcript published in the Daily Al Fazl International, 31 October 2025, pp. 2-7.
Translated by The Review of Religions.)