Islamabad, Tilford, UK, 13 June 2026: Members of Majlis Ansarullah from Los Angeles, in the South West Region of the United States, were blessed with a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih V (aa).
During the meeting, each nasir had the opportunity to introduce himself, after which members sought guidance from Huzoor (aa) on attaining success in faith and worldly life, hospitality, the system of Wasiyyat, maintaining Islamic values in an individualistic society, conflicting approaches to healthcare and praying for a good end.
There is no shortcut to success in faith or worldly life
A member requested a single principle through which one might attain true success in both faith and worldly life.
Huzoor (aa) directed him towards the proper observance of the five daily prayers. He explained that salat should be offered with due attention and understanding, rather than merely completing its physical movements. A person should pray and seek help from Allah through salat.
Huzoor (aa) said that Allah has prescribed the five daily prayers so that human life may become disciplined. When a person offers them properly and prays sincerely, Allah also accepts their supplications. However, offering salat correctly does not mean performing the prayer while neglecting the other commandments of Allah. It also requires fulfilling the rights owed to Allah and the rights owed to His servants.
Huzoor (aa) referred to the Quranic warning concerning those whose prayers are rejected because they fail to fulfil the broader demands of faith. Therefore, the observance of salat must be accompanied by obedience to Allah’s commandments and the discharge of one’s responsibilities towards other people.
Upon learning that the questioner was a dentist, Huzoor (aa) prompted him to reflect on the rigorous path he took to qualify. By highlighting the specific stages – from his early education to dental college and eventually acquiring higher qualifications in the United States – Huzoor (aa) illustrated that, just as professional success requires years of dedicated study, spiritual growth also demands sustained, purposeful effort. There is no simple formula of a few words that can immediately make someone a wali or friend of Allah. A person must make continuous effort.
Hospitality should combine good food with good manners
The Secretary Ziyafat of the Los Angeles Jamaat sought guidance on balancing the preferences of elderly members, who generally favoured traditional food from the Indian subcontinent, with the different tastes of the younger generation.
Huzoor (aa) advised that if one type of curry was being prepared, it should be suitable for a broad range of people and should not contain excessive spice. He observed that many people in parts of the United States, including Mexican communities, were also accustomed to eating spicy food, but the preferences of those attending should nevertheless be considered.
Huzoor (aa) referred to the arrangements made at Jalsa Salana, where an alternative such as pasta may be prepared for those who do not eat the traditional meal, alongside a dish such as meat and potato curry. In the same way, both types of food could be offered according to need.
He advised that the organisers should determine which preference was more common. If most people preferred traditional Pakistani food, a greater quantity of curry could be prepared. If more preferred pasta or another alternative, then the quantities could be adjusted accordingly.
Huzoor (aa) said that the essential requirement was to provide food that was both good and affordable. Hospitality should be offered cheerfully and with courtesy. Those serving should not behave as though the responsibility placed an unwelcome burden upon them.
Wasiyyat and the fulfilment of the rights of Allah and humanity
A member asked how the system of Wasiyyat would develop as increasing numbers of countries came to have Ahmadi Muslim majorities and sought to follow Islamic economic principles.
Huzoor (aa) recalled that in 2005 he had called for greater participation in the system of Wasiyyat. He explained that wider participation would assist the Jamaat in meeting its expenses and in fulfilling the needs of those requiring support, including needy people, students, patients and widows.
Huzoor (aa) said that the Promised Messiah (as) had explained the purposes of Wasiyyat in Al-Wasiyyat. As greater numbers of people enter this system, a stronger economic arrangement will be established within the Jamaat.
He explained that as Ahmadiyyat spreads and increasing numbers of countries accept it, the same system will continue to expand. It will help to meet the needs of people, including the poor and orphans, alongside supporting the wider work of the Jamaat.
Huzoor (aa) advised the member to read Nizam-e-Nau, or The New World Order, by Hazrat Musleh-e-Maud (ra), in which this subject had also been discussed. He further directed attention to the concluding portions of Al-Wasiyyat, where the Promised Messiah (as) had explained the purposes of the system.
Huzoor (aa) said that apart from supporting the propagation of the teachings of Islam, Wasiyyat is also intended to serve people. Thus, it enables believers to fulfil both the rights owed to Allah and the rights owed to their fellow human beings.
Selfishness arises when people move away from Allah
A member referred to the growing trend of individualism and concern only for oneself in Western society. He asked how an Ahmadi Muslim could preserve an Islamic and Jamaat identity based on serving others and giving precedence to collective welfare, without becoming isolated from wider society.
Huzoor (aa) explained that selfishness means considering one’s own rights to be foremost while failing to give others their due. He asked whether this tendency existed only in the West, pointing out that selfishness was also found in Pakistan, India and other developing countries.
He said that selfishness generally develops when people move away from Allah. For this reason, Allah has given two fundamental commands: that people should fulfil His rights and also fulfil the rights of His creation.
Huzoor (aa) referred to the series of Friday sermons he is currently delivering, in which he has been drawing attention to these matters through the examples of the Holy Prophet (sa) and the Promised Messiah (as).
He explained that the Promised Messiah (as) had described two principal purposes of his advent. The first was to bring people closer to Allah so that they might worship Him in the correct manner and fulfil His rights. The second was to establish the rights of Allah’s creation.
Huzoor (aa) said that if an Ahmadi is a true Ahmadi, a genuine believer, one who acts upon the teachings of the Holy Quran and gives precedence to faith over the world, then that person will fulfil the rights of Allah and the rights of His servants. Such a person will not merely follow the selfish tendencies of the surrounding society, but will care for those who are in need.
Huzoor (aa) also referred to research indicating that, in Western and other countries, those who give more to charity and care for others are generally religious people and that Muslims remain particularly active in giving charity and helping others. He said that this quality, therefore, still remained among Muslims and it was now the responsibility of Ahmadis to preserve it.
Huzoor (aa) said that members pledge to give precedence to faith over the world. They deliver lectures, organise large gatherings and listen to speeches at Jalsa Salana. However, there is no benefit in simply enjoying speeches without acting upon what has been heard.
He referred to an address in which he had spoken about the generosity of the Holy Prophet (sa), explaining that if people truly believed themselves to be Muslims and followers of Islam, they should practise such teachings and remain established upon them.
Huzoor (aa) warned that if people became absorbed in worldliness, they would also move away from religion. He observed that some ansar, despite their advancing age, might still say that they offered only three or four prayers and were trying to improve. At that stage of life, they should instead be able to say that, alongside the five daily prayers, they also offered nawafil and tried to fulfil the rights of Allah’s servants.
Huzoor (aa) said that this outlook must be continuously cultivated. The duty of office-bearers and members was to advise and draw attention to it repeatedly. These values should also be instilled in their children, who should then pass them to their own children. In this way, the teaching would continue from one generation to the next. Otherwise, Ahmadis would gradually become like those who were entirely absorbed in the world.
Considering conflicting approaches to cholesterol and healthcare
A member asked how one should respond to conflicting healthcare advice. He gave the example of general medical guidance concerning the treatment of high cholesterol, while some practitioners of alternative systems, including Ayurveda, naturopathy and Chinese medicine, appeared not to accept its effect upon the heart.
Huzoor (aa) observed that homoeopathy also contained remedies used in relation to high cholesterol. When it was suggested that Chinese and Ayurvedic practitioners did not believe that cholesterol affected the heart, Huzoor (aa) said that such systems also offered remedies and dietary guidance for reducing bodily fat, regardless of whether they described it specifically as cholesterol or used another term.
He explained that practitioners of Ayurveda and other traditional systems often prescribe both medicine and dietary restrictions. A person may be told to avoid particular foods, to restrict butter or to reduce the intake of milk and other items. If such restrictions are being prescribed, then the underlying concern is still being acknowledged, even if different terminology is used.
Huzoor (aa) said that claims of completely rejecting the issue could sometimes be connected with business interests or an attempt to promote one particular system over another. He stated that elevated cholesterol can be connected with the blockage of arteries and heart-related problems, for which medicines and procedures such as angioplasty may be used.
Huzoor (aa) also referred to homoeopathic remedies used in this context. Regarding Ayurveda, he said that although he did not know its details extensively, it was evident that its practitioners also prescribed dietary restraint. If a person follows appropriate dietary restrictions, this itself may improve their condition.
Huzoor (aa) then referred to an account associated with Tibb-e-Nabawi, or Prophetic medicine, concerning a person suffering from a condition involving the heart and difficulty in breathing. In that account, the Holy Prophet (sa) advised the use of Ajwa dates crushed together with their stones. Huzoor (aa) said that preparations involving Ajwa dates were also used by some practitioners of traditional medicine.
Huzoor (aa) advised that those of advancing age should exercise restraint in their diet. He added that if a person’s arteries were healthy, they could eat, but they should also walk regularly, mentioning a daily walk of five miles.
One should pray for a good end throughout life
A member asked about the broader meaning of praying for a person’s good end when that person is in the final days of life.
Huzoor (aa) said that it was not right to wait until a person reached the end of life before praying for a good end. A person should always pray for a good end, both for themselves and for others, including loved ones and friends.
He explained that no one knows what may happen during life or when a person’s mind and spiritual condition may change. Someone may initially be righteous and active in the service of the Jamaat, but later their thinking may alter and they may even begin denying Allah and religion.
For this reason, Allah and the Holy Prophet (sa) taught believers to pray for a good end. Huzoor (aa) referred to the following supplications of the Holy Prophet (sa), which he had mentioned in his Friday sermon:
اَللَّھُمَّ اِنِّیْ اَعُوْذُبِکَ مِنَ الْبُخْلِ وَالْکَسَلِ وَاَرْذَلِ الْعُمُرِ وَعَذَابِ الْقَبْرِ وَفِتْنَةِ الْمَحْیَا وَ الْمَمَاتِ۔
O Allah, I seek refuge in You from miserliness, laziness, the infirmity of old age, the punishment of the grave and the trials of life and death. (Sahih Muslim, Kitab adh-dhikri wa d-du‘a’i wa t-tawbati wa l-istighfar, Hadith 4865)
اَللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ وَالْعَجْزِ وَالْكَسَلِ وَالْجُبْنِ وَالْبُخْلِ وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ۔
O Allah, I seek refuge in You from anxiety and grief, helplessness and laziness, cowardice and miserliness, the burden of debt and being overpowered by others. (Sahih al-Bukhari, Kitab al-da‘awat, Hadith 6369)
Huzoor (aa) said that this prayer should be made continually for oneself and for others throughout life. It is not connected exclusively with death or a person’s final moments.
Referring to the recitation of Surah Ya-Sin when someone is approaching death, Huzoor (aa) explained that its purpose is to provide comfort. It can also be recited in ordinary circumstances and for those who are ill. If the person’s final time has arrived, the prayer is that Allah may create means of comfort for them; and if further life remains, that Allah may still grant them peace and relief.
Huzoor (aa) reiterated that a person should pray for a good end whether healthy or ill, young or old and even while at the height of life. The questioner acknowledged that he would now make this prayer regularly.
Huzoor (aa) said that one should not wait until the moment of death and only then begin praying for a good end. He referred to the account of the person who had killed 100 people and then sought forgiveness, explaining that this should not be misunderstood to mean that a person may spend an entire lifetime in wrongdoing, assume that Allah will forgive them and then only seek a good end at the last moment. Rather, a person must strive throughout life to remain faithful and righteous.
(Summary prepared by Al Hakam)