“I think, therefore I am.” This famous sentence by the French philosopher Descartes permanently shaped the way of modern Western philosophy. His starting point was that the rational individual must first doubt himself and his thoughts to prove their existence, which in turn is proof of the existence of the individual itself.
Now, Descartes is not only your usual philosopher of the Renaissance. In fact, Descartes also reasoned that the proof of the existence of God is easier to find than mathematical evidence. For Descartes, nothing is sooner and easier to recognise than Him, the one and only God. Thus, making him a believer in the Islamic concept of Tauhid. (Revelation, Rationality, Knowledge & Truth, p. 42)
The Enlightenment’s findings are not new but have already been challenged by Ancient Greek philosophers like Socrates, a philosopher who has much more in common with the teachings of Islam Ahmadiyyat than you might think. A philosopher who was ready to give up his life for his faith in the one God. Ahmadi Muslims today are also similarly martyred in Pakistan, giving up their lives for the sake of their beliefs.
Oppression of “disbelievers” has always existed and could be seen as a sign from God that proves the truthfulness of a person or group. This also dates back to Ancient Greece.
Hazrat Mirza Tahir Ahmadrh describes Socrates as the “genuine description of a prophet who combines in him a perfect balance of revelation and rationality”. (Revelation, Rationality, Knowledge & Truth, p. 73) And while Socrates himself left no written texts, his life and work were handed down through his students Plato and Xenophon.
Similarly, Ahmadis in Pakistan continue to face harsh persecution and imprisonment simply for existing. Nevertheless, they continue to act upon their faith. Not once has there been a case of Ahmadis defying the unjust law enforcement. Instead, they stay true to their beliefs and accept these unjust punishments. The sentences can range from a hefty fine to the death penalty.
But on what legal grounds was Socrates punished and executed? As previously mentioned, Socrates was accused of spoiling the youth. He was known for talking directly to the people in the streets of Athens and trying to engage them in deep philosophical conversations. He aimed to try to make the people think by asking them questions and responding to their answers with even further questions.
This made them question their thought process and, in some inadvertent cases, the government. Socrates’ students often saw him expose the great figures of Greek democracy, and he therefore had quite an influence on the younger generation. His high standard of morality and justice was seen as a threat.
In The Republic, Socrates, through the words of Plato, described the true nature of justice and how it can be meted out. Justice is neither for the weak nor the wealthy and powerful. Rather, it serves a purpose for everyone. To truly accomplish justice in a society, everyone must take part in that society. Nobody shall be excluded.
That doesn’t mean that everyone has the same tasks and should do the same amount of work. But rather, everyone should contribute to the common good to the best of their abilities. Similarly, Allah the Almighty states in the Holy Quran:
“And let not a people’s enmity incite you to act otherwise than with justice. Be [always] just, that is nearer to righteousness.” (Surah al-Ma’idah, Ch.5: V.9)
Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdias, emphasising this teaching, writes, “treat your brothers and fellow humans with justice and not to exceed in taking from them what is due to you and establish yourself upon justice.” (Izala-e-Auham, Ruhani Khazain, Vol. 3, p. 551)
Islam’s teachings put justice and righteousness as a top priority. It is seen as the pillar of a functional society. Additionally, without true justice, no sustainable peace can be established. Peace and justice can be seen as two sides of the same coin. Thus, the parallels between Socrates’ thinking and Islam’s teachings are very linear.
Recently, MTA News made a three-part documentary about Ahmadi Muslims in Pakistan who have been imprisoned because of their faith. Abdul Shakoor Sahib, a simple optician, was accused of terrorism and blasphemy. Tahir Mahdi Sahib, a publisher, was also accused of blasphemy for simply publishing a peaceful religious newspaper. Muzaffar Malik Sahib, an engineer, was jailed after being wrongly accused of throwing a bomb in a mosque.
These men tried their best to contribute to Pakistani society with their occupational skills while still trying to uphold their faith in Ahmadiyyat. But even that was too much for these so-called clerics in Pakistan. So, they introduced new criminal offences just to punish Ahmadi Muslims specifically. Thus, we can see that even self-proclaimed Muslim countries fail to serve justice to their own people and refuse to follow Islam’s teachings.
The criminal charge for which Socrates was punished was termed “Asebia”. He was accused of “desecration and mockery of divine objects” and of “irreverence towards the state gods.” In Ancient Greek society, most people believed in the twelve deities – Zeus, Poseidon, Hera, Demeter, Apollo, Artemis, Athene, Ares, Aphrodite, Hermes, Hephaistos and Hestia – making the belief a polytheistic religion.
Socrates questioned the plurality of Greek mythology and was a true believer of the Unity of God, which made him an enemy of most Athenians. This steadfast belief in God, his belief in Divine revelation, made him give up his life happily and with such tranquillity that only a man of God could possess. (Revelation, Rationality, Knowledge & Truth, pp. 78-79)
“Even if you are sentenced to the gallows, then embrace the noose. But I have complete trust in my God,” said Hazrat Khalifatul Masih IVrh in a letter to one of the Ahmadis who was supposed to be punished with the death row in Sukkur. If one holds a committed and dedicated conviction in the one true God, even death becomes a sweet salvation.
Rationality and revelation are not opposites, as manifested in the character of Socrates. May we all realise that this temporary life is simply a preparatory phase for the life to come after. May we all be allowed to serve our faith to the end, like the martyrs before us. Amin!
22 June 2025, Islamabad, Tilford, UK: Members of the national amila of Majlis Ansarullah Norway, along with some other ansar, had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa.
After his arrival, Huzooraa graciously greeted all the attendees and took his seat. Huzooraa first addressed the Sadr of Majlis Ansarullah Norway, who informed him that the delegation comprised the national amila members of Majlis Ansarullah Norway and some other ansar.
Huzooraa then led the attendees in silent prayer, after which the members of the delegation had the opportunity to introduce themselves one by one.
Guidance for amila members
Addressing the Naib Sadr for Saff-e-Dom, Huzooraa enquired about the number of ansar who regularly engaged in cycling and other forms of exercise.
Huzooraa instructed the Qaid Talim-ul-Quran and Waqf-e-Arzi that all the amila members and ansar present in the meeting should be encouraged to participate in waqf-e-arzi for a couple of weeks. Huzooraa advised them to move beyond mere words and take practical steps.
Huzooraa asked the Qaid Waqf-e-Jadid and, later, the Secretary Waqf-e-Jadid whether the contributions from ansar constituted one-third of their Jamaat’s total contributions to these schemes. When they replied that they did not have the exact figures, Huzooraa advised that they ought to be aware of such details.
Turning to the Jamaat’s Secretary Wasaya, Huzooraa enquired what percentage of the total regular chandah-paying members had joined the institution of al-Wasiyyat and how many new members he had successfully encouraged to join during his tenure. The secretary mentioned that some applications were currently being processed. Huzooraa instructed him to ensure that applications are always processed swiftly.
Huzooraa asked the Qaid Ithaar about the extent of their humanitarian aid efforts. He reported that they had provided assistance in Africa amounting to one hundred thousand Norwegian kroner.
Addressing the Tarbiyat and Tabligh departments, Huzooraa noted that they needed to be more active. He asked the Qaid Tarbiyat about the number of salat centres or mosques in Norway. The Qaid replied that there were three, to which Huzooraa remarked that this number was for Oslo alone. The Qaid clarified that he thought the question pertained only to Oslo. Huzooraa reminded him that he was the Qaid for all of Norway, not just its capital.
Huzooraa emphasised that the moral and spiritual training of members required significant attention. Huzooraa advised that if all ansar simply began to offer their daily prayers in congregation, the mosques would become vibrant and full. He instructed the Qaid to draw the attention of ansar towards this and towards the recitation of the Holy Quran. Huzooraa explained that through devotion to prayer and the Quran, all other moral qualities would naturally flourish.
Regarding tabligh, the Qaid Tabligh mentioned that they set up stalls for preaching. Huzooraa advised that merely setting up stalls is an old method and is not sufficient. He guided them to set aside outdated, conventional approaches and instead assess the mindset of the local populace to devise more effective means of preaching. Huzooraa counselled that they should explore and implement new methods to open up fresh avenues for conveying the message of Islam. He stated that they should not be bound by strategies that were devised fifty years ago. Although they are ansar, many are not of an advanced age and should work with the vigour of the youth, utilising the younger ansar from Saff-e-Dom. Huzooraa instructed them to create a new, dynamic tabligh plan to ensure the message reaches the greatest number of people. This should involve preaching, distributing literature, establishing personal contacts, holding seminars, organising gatherings and serving humanity in such an exemplary way that other Jamaat bodies look to them as a model. Huzooraa reminded them that ansar are experienced individuals and should use their experience to benefit the Jamaat. They were told not to remain passive but to formulate an innovative tabligh plan.
Following this, permission was granted for members to ask questions.
Faith and worldly success
The first questioner sought to understand how one could perceive and explain the difference in Allah the Exalted’s treatment of believers and non-believers in this world. He noted that both groups receive the fruits of their labour and face worldly trials and asked how this could be demonstrated to non-believers to help them foster faith in God.
Huzooraa explained that Allah the Exalted has clarified that a person who is worldly-minded has a weak spiritual eye and will not be inclined towards faith. Conversely, a religious person possesses greater spiritual insight and acquires more religious knowledge. The first step, Huzooraa said, is for a believer to elevate their own spiritual standard to a level where their connection with God becomes manifest. Merely declaring oneself a Muslim is insufficient. If the five daily prayers, which are a fundamental obligation, are neglected and if one does not adhere to truthfulness, then one cannot claim to be truly religious and faithful. This, unfortunately, is the condition of the majority of Muslims.
Huzooraa elaborated that righteous Muslims who are devout in their worship and obedient to God’s commandments are rewarded by Allah with worldly blessings as well as spiritual progress. The Companions of the Holy Prophetsa were prime examples of this; they were deeply religious and yet Allah also made them owners of great wealth. The Promised Messiahas aptly described them with the saying, “Hand at work, heart with the Beloved,” meaning their hands were engaged in worldly tasks while their hearts remained attached to God. In contrast, today, many people’s hearts are also attached to worldly matters and wealth. They miss prayers during work, or they work late and miss the Fajr prayer. With such a state of affairs, one cannot be considered truly devout. Such a person is religious in name only, for while they labour for worldly gain, they carry the label of being religious.
Huzooraa further explained that a worldly person who works hard is at least not deceiving anyone about their religious state; there is no hypocrisy in their actions. Consequently, Allah often rewards the worldly person’s efforts more abundantly. Many who profess the kalimah are not firm on truth, whereas some non-religious people possess good qualities, such as a habit of hard work. Allah, therefore, grants them the reward for their efforts.
Therefore, Huzooraa said, rather than asking how to differentiate, one should first seek out and present positive examples of devout individuals. If one is themselves religious and a recipient of God’s grace, they should share their own experiences of how, while remaining steadfast in their faith, they were also blessed with worldly provisions. Huzooraa gave the example of a devout person and a worldly person with similar businesses. The devout person, who fulfils their duties to God and His creation, will find that Allah puts barakah and blessings in their work and wealth. In contrast, the worldly person, no matter how much they earn, often remains entangled in worldly trials and their work and wealth lack such blessings. One can find many such examples within society to share with others. The fundamental principle is that when one professes a faith, one must also demonstrate it through action. Then, when one prays to Allah, He bestows His favours.
Huzooraa guided that the objective should not be to show the world how faith brings worldly rewards. The primary purpose is to show people how to attain faith and find God. This worldly life is temporary, lasting 80, 90 or 100 years. The permanent life is in the hereafter and it is for this that a believer strives. This should be our message to others. The Holy Quran warns that in the next life, those who were heedless will see the consequences and will beg for another chance to return to the world and obey God’s commands, but they will be told that their time has passed. (Surah al‑Mu’minun, Ch.23: V.100-101)
Huzooraa stated that our concept of life is entirely different. One should not try to conflate worldly gain with religion. This notion must be removed from our own minds and the minds of our children. Instead, we should explain to society that faith is what leads one to God. Many people have become irreligious and do not believe in God. They should be told that God truly exists and be shown the signs of His existence, backed by personal experiences. The message should be to turn to God and then they will see that they will attain both this world and the next. However, Huzooraa stressed, for this message to be effective, we must first improve our own spiritual conditions.
Interference by parents in marital life
The next question concerned the matter of parents offering advice on marital issues to their married children. The questioner noted that some children perceive such counsel as interference in their personal lives and sought Huzoor’saa guidance on the matter.
Huzooraa, smiling, remarked that in that case, parents should not interfere. He explained that the key lies in the children’s upbringing. If they have a sound Islamic upbringing and an understanding of their faith, they will know their own rights and the rights of their spouses, etc. Huzooraa mentioned that he had spoken on these rights – of the husband, wife and children – on numerous occasions in his sermons as well as addresses of the past several annual conventions.
He advised that children should be reminded that, as Ahmadi Muslims, they have received counselling to foster good family relations and should act upon it. If the children are following the tenets of their faith and the parents still make incorrect demands, such as insisting the daughter-in-law must live with them instead of in her own home, then such demands are wrong. Huzooraa stated that one should not interfere in a child’s affairs once they are mature. He prompted the parents to recall their own youth and how they, too, disliked interference from their own parents.
Huzooraa said that if a child’s upbringing from an early age is such that they are receptive to religious teachings, then marital counselling will also benefit them. Otherwise, interfering in their lives in adulthood will only worsen the situation and push them further away, both from their parents and from their faith.
Instead of interfering, parents should pray for their children. Huzooraa reiterated the guidance of the Promised Messiahas that prayer is the greatest weapon. (Malfuzat [English], Vol. 8, pp. 398-399) Parents should pray that Allah the Exalted grants their children a righteous upbringing and, crucially, they must present a good personal example. If parents set a righteous example in their own marital life, their children will have a positive model to follow. If not, the children will disregard their advice.
Thus, once children are mature and have received counselling, they should be left to live their own lives. Parents should focus on their own lives and continue to set a good example. Seeing the living example of their parents, the children will themselves understand how they ought to conduct their own lives.
Establishing maqbarah-e-musian
The final question was regarding the institution of Wasiyyat and Maqbarah-e-Musian (the cemetery for musis). The questioner quoted the Promised Messiahas from his booklet Al-Wasiyyat, where he stated that it is God’s will for the truly faithful to be buried in one place, so that future generations can visit their graves and refresh their faith. He asked that, since in most European countries, individuals are generally buried in the council area where they pass away, should the Jamaat strive to establish a Maqbarah-e-Musian in every country?
Huzooraa affirmed that this effort should certainly be made and it is being done wherever possible. He mentioned that such cemeteries exist in the UK and Germany. He instructed that the Jamaat in Norway should also endeavour to establish one.
Huzooraa explained that in places where it is not possible due to legal restrictions or other compelling circumstances, one is helpless. Allah knows the intentions and the prayers offered for the deceased by their loved ones will, by God’s grace, elevate their spiritual status regardless of their place of burial.
Nevertheless, Huzooraa concluded, the primary effort should always be to establish a Maqbarah-e-Musian wherever possible. He noted that this guidance can itself be inferred from the booklet Al-Wasiyyat.
The meeting concluded after Sadr Sahib requested a group photograph with Huzooraa, which was graciously granted. Following the photograph, Huzooraa took his leave.
“O ye people! fear your Lord, Who created you from a single soul and created therefrom its mate, and from them twain spread many men and women.” (Surah an-Nisa, Ch.4: V.2)
“Then He made of him a pair, the male and female.” (Surah al-Qiyamah, Ch.75: V.40)
The contemporary discourse on Islamic teachings regarding gender segregation, role definitions and expectations based on physical constitution is extensively scrutinised within the framework of modern social constructs based on feminism and equal rights for women.
Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh, in his insightful lecture titled Islam’s Response to Contemporary Issues, addressed the criticisms posed by Western feminist movements, modernists and atheists with remarkable clarity. In this article, I attempt to complement it with evolutionary evidence about our species, the role of genders understood through modern evidence and the alignment of Islamic teachings.
Hazrat Khalifatul Masih IVrh articulates a vision of what Islam aspires to offer society, presenting a comprehensive and thoughtful perspective. He stated, “According to Islam, women must be emancipated from exploitation and playing a role of being mere instruments of pleasure. They must have more time to themselves to discharge their responsibilities towards their homes and the future generation of mankind.
“To build a family life around the pivotal figure of a mother requires the strengthening of other blood relationships and the restoration of a genuine affinity with kith and kin. Even though each unit may live separately, this larger family concept is supported and promoted by Islam for many reasons […].” (Islam’s Response to Contemporary Issues, p. 102)
These reasons include preventing societal imbalances and promoting stronger love and affection in family relations.
The evolutionary evidence
The journey of human evolution is nearly 3 million years old. However, some of the modern species emerged nearly 500,000 years ago. Our species, the Homo sapiens, emerged on the scene some 300,000 years ago. The gender division of labour among Homo sapiens and earlier hominids has evolved significantly over time.
During the Middle Palaeolithic period (300,000 to 50,000 years ago), the division of labour was less pronounced, with both men and women engaging in similar activities such as foraging and hunting. Their roles were closely aligned in terms of schedule and ranging patterns. However, the Upper Palaeolithic period (50,000 to 12,000 years ago) marked a significant shift.
This era saw our species the Homo sapiens become the most successful species on Earth, a success underpinned by traits developed through evolutionary pressures to group in family units, having division of labour among sexes, caring of children, and forming larger cohesive tribal units. These traits are ingrained in our DNA.
Division of labour
During the past 50,000 years, the evidence suggests that more specialised economic roles emerged among human societies, with men focusing on hunting large game and women gathering plant-based foods and smaller animals. This division of labour allowed for more efficient resource utilization and contributed to the success of Homo sapiens.
In contemporary hunter-gatherer societies, the division of labour is more distinct. Men hunt and fish, while women gather plant foods, care for children, and perform other domestic tasks. The complementary division of labour is believed to have conferred evolutionary advantages by ensuring a stable food supply and fostering social cohesion among large families and tribes.
The establishment of distinct gender roles was pivotal in human evolution, as it enabled greater specialisation and efficiency in resource acquisition. This, in turn, contributed to the survival and expansion of early human populations, especially considering that the species had not yet settled in built houses or environments equipped with technologies to provide shelter or protection from harsh climatic conditions.
These very traits of specialist roles among male and female members have enabled us to spread globally over the past 70,000 years. The Holy Quran states:
“O mankind, We have created you from a male and a female; and We have made you into tribes and sub-tribes that you may recognize one another.” (Surah al-Hujurat, Ch.49: V.14)
The differences in physical size and strength between men and women have evolutionary reasons rooted in sexual dimorphism. Sexual dimorphism refers to the differences in size and appearance between males and females of a species. In humans, these differences are influenced by evolutionary pressures and reproductive roles. Men and women evolved different physical traits to maximise their reproductive success.
For example, men generally have greater muscle mass and strength, which historically helped in hunting and protection. Hormonal influences also play a role; testosterone, which is higher in men, promotes muscle growth and bone density, contributing to greater physical strength, while estrogen, higher in women, supports fat storage and other traits beneficial for childbearing.
The division of labour in early human societies, with men taking on physically demanding tasks like hunting, while women gathered food and cared for children, led to different physical adaptations for the survival of a family in a group. Recent genetic studies have shown that sex-biased genes account for a significant portion of the average height difference between men and women. These genetic differences are a result of evolutionary pressures that favoured certain traits in each sex.
“Men are guardians over women because Allah has made some of them excel others, and because they (men) spend of their wealth.” (Surah an-Nisa, Ch.4: V.35)
This verse is interpreted by many Muslim scholars differently; however, it seems to be a statement of fact. Despite men being stronger, the verse puts a religious obligation on them to look after their families.
The mating systems of hominids over the past 3 million years have varied and evolved. Early hominids, such as Australopithecus afarensis, exhibited significant sexual dimorphism, which suggests a polygynous mating system where males had multiple female partners, like what we see in some modern primates like gorillas.
As hominids evolved, there was a trend towards reduced sexual dimorphism. Homo erectus and later species, including Homo sapiens, showed less pronounced size differences between males and females. This reduction in dimorphism is often associated with a shift towards more monogamous mating systems, but not entirely.
In modern human societies, mating systems are diverse and can range from monogamy to polygyny. However, the trend towards monogamy has been linked to social and economic factors that promote pair bonding, companionship and cooperative parenting, where humans have a much longer life than other species. Under divine wisdom, we note that Islam acknowledges this, but also favours singular companionship. (Nuruddin [Digitised Edition], p. 297)
Family sizes in ancient and modern humans
The typical family sizes of various hominid species varied based on their social structures and environmental conditions. Homo erectus, which lived 1.9 million to 110,000 years ago, likely lived in small groups, but specific family sizes are hard to determine. These groups were probably similar to modern hunter-gatherer bands, consisting of 10 to 30 individuals.
Neanderthal groups were also relatively small and lived some 400,000 to 40,000 years ago, typically ranging from 10 to 15 individuals, including children. These small group sizes were likely due to the harsh environments they lived in and the need for close-knit social structures for survival.
Early Homo sapiens lived in groups that varied in size but were generally larger than those of Neanderthals and Homo erectus. Typical group sizes ranged from 20 to 50 individuals. These larger groups facilitated sharing food, tools, and other resources within the group, ensured that everyone had access to necessities, even during times of scarcity.
Social learning flourished as knowledge and skills were passed down more effectively, fostering the development of complex tools, language, and cultural practices. Cooperative hunting and gathering became more efficient through collective effort, resulting in a more stable food supply.
The defined gender roles, and the more cohesive and bonded structure of the family created ideal conditions for Homo sapiens to outcompete other contemporary species, such as Homo erectus and Homo Neanderthals, around 150,000 to 40,000 years ago. As mentioned earlier, this also provided them with the advantage to migrate to greener pastures and settle in various parts of the globe over tens of thousands of years.
This set the stage for Homo sapiens to develop a spiritual comprehension of God, instill moral values, and cultivate the ability to educate and guide their fellow tribespeople and children in leading principled lives. Their evolution reached a point where they possessed the capacity to create a long-term, sustainable atmosphere around themselves, utilising various earthly advantages for their survival and intelligently safeguarding these aspects for future generations.
The intimate relationship between men and women: A survival mechanism
The mutual attraction between men and women in Homo sapiens, including preferences for certain physical traits, has emerged through evolutionary pressures over the duration of our half a million years of human history. These preferences are shaped by sexual selection, a type of natural selection where individuals with certain traits are more likely to attract mates and reproduce.
Natural selection pressures led to the specialisation of gender roles for men and women. These specialisations fostered traits that collectively enhanced the survival of the species. Men and women were drawn to each other, forming family bonds through shared responsibilities in their domains of gender, where these traits took prominence, ensuring the continuation and thriving of their lineage.
Consequently, Homo sapiens emerged as the preeminent hominid species, ultimately outcompeting and eliminating other hominid species.
Islamic wisdom
When we reflect on the establishment of a civilisation grounded in Islamic principles, we observe numerous aspects that align with human nature, deeply ingrained in our DNA through a process of half a million years of evolution. The distinct gender differences, along with their respective strengths and weaknesses of each, play a crucial role in the survival of the family unit.
As an example, the concept of purdah [veil] fosters mutual respect, recognising the attractions between genders and providing a barrier to prevent the short-circuiting of human passions due to innate desires. When these attractions deviate from the goal of preserving the family, they lead to chaos and undermine the fundamental purpose of life’s continuity.
Hazrat Khalifatul Masih IVrh writes:
“Segregation is grossly misunderstood when it is conceived as an imposition of restriction on female members of the Muslim society from fully participating in all spheres of human activities. This is not true.
“The Islamic concept of segregation is only to be understood in the context of measures to protect the sanctity of female chastity and the honour of women in society so that the dangers of violating these objectives are minimised. Free mixing of both sexes and clandestine affairs between men and women are strongly discouraged.
“Men and women are both advised to abstain not only from casting covetous eyes at each other, but to abstain from such visual or physical contacts as may lead to uncontrollable temptations. Women are expected to cover themselves decently and are advised not to behave in a manner as to attract untoward attention from wayward men.” (Islam’s Response to Contemporary Issues, p. 92)
Throughout human history, societies that descended into social decadence often exploited the physical vulnerabilities of women, disrupting the natural progression of the human narrative. The teachings of Islam aim to restore order by fostering a deeper understanding of human nature, the roles of the genders, and the importance of advancing family values – the key to the success of Homo sapiens as a species.
Hazrat Mirza Tahir Ahmadrh writes:
“Through the teachings of segregation, sexual anarchy was brought to a sudden halt. Order between male and female relationship was established on the basis of deep moral principles. The status of women was simultaneously raised to such high standards that they could no longer be treated as helpless commodities. They were given an equal share in the affairs of life.
“Whereas previously they were distributed as chattels of inheritance, now they could inherit not only the estate of their fathers but also of their husbands, children and next of kin. They could now stand up to their husbands and talk back to them. They could reason with them and, of course, had the full right to disagree. They could not only be divorced but they had equal rights to divorce their husbands if they so pleased.
“As mothers, they were treated with such profound respect in Islam as is hard to find a similar example in other societies of the world. It was the Holy Foundersa of Islam who was to stand for the rights of women by declaring under Divine instructions, that, ‘Paradise lies under the feet of your mothers.’” (Ibid., p. 91)
Final word
I must end by restating the positions taken by Hazrat Khalifatul Masih IVrh on this topic: “It would take more than one measure to restore the traditional family unit so essential to bind its members together with mutual trust, reliance and warmth-generating peace.” (Ibid., p. 88)
He further states, “It would take more than one measure to restore the traditional family unit so essential to bind its members together with mutual trust, reliance and warmth-generating peace. But, perhaps, we are already too late to talk of this. Islam has a clear message. It has a well-defined plan to protect, guard and preserve a universal family system or to rebuild it wherever it has been totally demolished. According to Islam, discipline must be inculcated through conviction and understanding in every sphere of social activity, and lost balances must be restored.” (Ibid.)
When we reflect on the human story as a journey spanning 3 million years, culminating in the emergence of Homo sapiens around 300,000 years ago, we observe a tapestry woven with the most enduring traits. Throughout this epic journey, a common thread emerges: each gender has its distinct role, with the ultimate goal being the survival of the family unit.
This journey underscores the importance of mutual respect for each gender’s contributions, preventing chaos by recognising and valuing our natural strengths and weaknesses, all in pursuit of a shared objective. Pleasures pursued without regard for the ultimate purpose of life inevitably lead to misery and chaos.
Hazrat Mirza Tahir Ahmadrh wrote, “Man cannot have unlimited and unrestricted pleasure however he may desire it.” (Ibid., p. 86) He further stated, “You cannot have your cake and eat it. The emphasis of Islam is exactly the opposite. Pleasure indeed – but not at the cost of peace of mind and the security of society as a whole. All such tendencies, which if unchecked, are likely to lead to a gradual disintegration of family life and promote selfishness, irresponsibility, vulgarity, crime and violence, are strongly discouraged.” (Ibid., p. 87)
I once thought humanity had reached the height of absurdity back in 2018, when a Japanese man named Akihiko Kondō famously married a hologram. But fast forward to the present, and I stand corrected.
Meet Chris Smith, an American man who developed a romantic relationship with the AI chatbot ChatGPT. He proposed, and the technology “said yes.” Not so different from his Japanese predecessor, you might think. But here’s where it gets even more bizarre: Chris is already married to a human woman and is the father of a two-year-old daughter (also human).
What does his wife think? She’s now questioning her role in the marriage, wondering where she went wrong as a wife. She’s even asked her husband to cease all further involvement with his AI “infatuation,” warning that their relationship is on the verge of collapse.
AI companionship is not just a fringe curiosity anymore – it’s quickly becoming a market that investors are eyeing. As rates of loneliness and failed relationships rise, people are seeking connection wherever they can find it, even with machines designed to simulate empathy. But is this really the future of love? Did Romeo and Juliet miss out?
Before answering, let’s consult a source far more timeless and accurate than any algorithm: the Holy Quran.
The Holy Quran offers clear and profound guidance on relationships. Allah the Almighty states:
“And one of His Signs is this, that He has created spouses for you from among yourselves, that you may find peace of mind in them, and He has put love and tenderness between you. In that surely are Signs for a people who reflect.” (Surah ar-Rum Ch.30: V.22)
In simple, unambiguous terms, the Quran affirms that our partners are meant to be from among ourselves, our own species. No matter how intelligent or responsive an invention may be, God’s design is that humans find emotional and spiritual fulfilment in fellow human beings, not in creations of metal, code or pixels.
Underlying this AI romance trend is a deeper issue: dissatisfaction. Some may feel that AI companions are more obedient, emotionally attuned or responsive than real partners. They may never argue or disappoint. However, while artificial interactions may offer convenience, they cannot provide a genuine connection.
The heart longs not just for replies, but for reciprocation – for the kind of love that grows through shared struggle, sacrifice and forgiveness. Mr Smith may soon discover that while AI can echo your words, it cannot echo your soul. If he doesn’t realise this soon, he may lose the real wife and child who are still very much alive and present.
As a married man myself, I initially scoffed at this story. But then I reflected. It’s a sobering reminder that some of us may be neglecting our partner’s emotional needs to the point where they feel they have no choice but to seek validation elsewhere. In some cases, we’re now seeing that this even includes turning to AI – just to feel heard and seen.
Yes, real relationships can be hard. But AI “love” isn’t real, it’s a hollow mimicry. And just as human relationships can become toxic, so too can these artificial illusions lead us down dark, emotionally numbing paths.
So, before you even consider trading your partner for a chatbot, take a moment to consider its limitations: it can’t support you through life’s storms, cook you a hearty meal or help build a loving home filled with real, messy, beautiful children – unless, of course, you figure out how to program ChatGPT to have babies (just kidding – please don’t do that). In chasing artificial affection, you might just miss out on the real, imperfect, and irreplaceable joys of human love.
Maulana Hakeem Fazl-ur-Rahman is standing on the right of Hazrat Khalifatul Masih IIra
The Promised Messiahas, in his book The Victory of Islam, states:
“The revival of Islam demands a ransom from us. What is that [ransom]? To die in this very path! This is the very death upon which the life of Islam, the life of the Muslims, and the glorious manifestation of the Living God depend; and this is the very phenomenon whose name is otherwise expressed as ‘Islam’. God Almighty now desires the revival of this very Islam, and in preparation for the undertaking of that momentous mission, it was necessary that He establish on His own behalf a grand operation that would prove effective in every way. So, that Wise and Omnipotent One did precisely that by sending this humble one for the reformation of mankind.” (The Victory of Islam, 2022, p. 12)
One of those venerable persons who submitted to this call was Hakeem Fazl-ur-Rahman, who has left a rich legacy of loyalty, passion, devotion and humble services of Islam.
Maulana Hakeem Fazl-ur-Rahman was born to Hazrat Hafiz Nabi Bakhshra, a well-known companion of the Promised Messiahas, from Faizullah Chak, District Gurdaspur (Punjab, India). His mother, Azeem Bibi, was also a pious and God-fearing woman.
Hakeem Fazl-ur-Rahman was in ninth grade when he heard Hazrat Khalifatul Masih IIra announcing a scheme of life devotion for the cause of Islam (Waqf-e-Zindagi). He decided to participate in this blessed scheme. He failed his tenth-grade exam and, considering a retake, sought permission from Hazrat Khalifatul Masih IIra. However, Huzoorra responded that the service I need from you does not require any university degree, so he abandoned the idea of further studies. Huzoorra recommended a crash course for him and Sardar Misbahuddin, another life devotee.
In that era, Hazrat Maulvi Abdur Rahim Nayyarra (1883–1948) established the Ahmadiyya mission in West Africa. Huzoorra appointed Hazrat Hakeem Fazl-ur-Rahman as a missionary in the Gold Coast, present-day Ghana. He departed from Qadian on 17 April 1922 and reached Ghana via London, spending some days in Lagos, Nigeria.
The condition of Muslims there was miserable; especially the new generations were giving up their faith and embracing Christianity. Though it was an arduous task, having firm faith in the revelations of the Promised Messiahas, he carried on solitary work – day and night – and eventually, brought the religious stirring among the native Muslims. He himself states:
[Translation] “When I first arrived here, I found the people who had entered Islam in a desperate condition. The reason is obvious: no teacher had been sent to them for their training[…] then, Allah the Almighty brought me here and made them understand and now, by the grace of Allah, there are many whose faith has reached to the extent of sincerity and who have now understood what Islam really is!” (Al Fazl, August 21, 1923, p. 9)
He travelled far and wide to spread the message of Islam Ahmadiyyat, delivered lectures, published various tracts, had numerous talks and conversations with the public and officials and introduced them to Ahmadiyyat, which secured him a considerable following by the grace of Allah. He worked hard and opened many other branches in West Africa.
To facilitate the proper religious education of Muslim boys and girls, two high schools were started, one at Saltpond and the other in Lagos, where facilities for oriental and religious studies were also provided. The building of Talim-ul-Islam Ahmadiyya School at Saltpond was formally opened on 17 June 17 927, by Capt. J. H. West, District Commissioner of the Saltpond District. In his opening remarks, he stated:
“Mr Hakeem came to this country about five years ago […] He came as a stranger to a strange land without a following, without a school, and without pupils. During these five years, he has built this school and has carried on his educational work. The school building is a testimony in itself to his labours. He and I have had many conversations on education; I know that his ideals are of a very high standing […]” (The Review of Religions, October 1927, p. 17)
It is not possible to cover the extent of his services in a short essay; however, some glimpses are highlighted below.
He was a great orator and delivered several lectures on Islam Ahmadiyyat across Ghana, Nigeria, and Sierra Leone. He delivered a lecture on “Islam” under the chairmanship of Professor John Augustus Abayomi-Cole (1846–1943) at Wilberforce Memorial Hall, Freetown, Sierra Leone. (The Review of Religions, March 1930) He arranged weekly lectures for Muslim prisoners in Lagos jail and also delivered lectures to the Muslim students of King’s College, Lagos. (Al Fazl, April 26, 1938)
Another remarkable approach to sharing the message was through the distribution of literature. He not only shared it publicly but also presented Islamic literature to various dignitaries, such as Louise, Princess Royal, and Prempeh I, the king of the Ashanti Empire. (Al Fazl, September 1, 1925)
He utilised his writing skills to pen numerous articles aimed at spreading the true message of Islam, whether by simply explaining the philosophy behind its teachings or by addressing the allegations made by Christian missionaries. For instance, Rev. W. T. Balmer, a Christian missionary in Ghana, authored a book titled “The History of Akan People,” in which he accused Islam of endorsing slavery. Hakeem Fazl-ur-Rahman promptly refuted these allegations in the Gold Coast Times on 30 January 1926. He published a calendar in 1929 containing the pictures of the Fazl Mosque in London and the Ahmadiyya Mosque in Chicago and the tomb of Jesusas in Srinagar, along with the argument that Jesusas did not die on the cross. The display of this unique calendar from house to house throughout the year conveyed a strong message of Ahmadiyyat, causing unease in Christian circles. (Al Fazl, May 14, 1929, p. 7)
In short, he not only defended Islam and Muslims against Christian propaganda, but also gave them a tough time. He promoted Islamic teachings among the Muslims and prepared them to fight any attack on Islam. By seeing this awareness amongst the Muslims, a Lebanese businessman, Hasan Mohammad Ibrahim Al-Husainy, wrote an article in an Arabic periodical, Al-Irfan, stating:
’’[…]ھکذا حال المبشرین (الأحمدیین) فقد إنتشروا فی سائر إنحاء المعمورۃ و وقفوا و مبشری الفرق المسیحیۃ وجھا لوجہ و منوھم بھزیمۃ لم یکونوا لیحملوا بمثلھا، لو لا ھم لا سیما لو اتکل الأمر علیٰ علماء الأمۃ العربیۃ المستسلمین لسلطان الکری و القانعین من دنیاھم […]و ھلمّ جرًا حتی کان الأمر لا یعنیھم البتۃ […] دخلت (الأحمدیۃ) بلاد (الساحل الذھبی) (أفریقیا الغربیۃ) منذ بضع سنین، فتجاوز عدد من إنتظم فی سلکِھا مِمن إعتنق الإسلام العشرین ألفا و أربی ما بَنوہ من مساجد علی المئۃ و إحدی و عشرین، کل ذالک راجع لِنشاط مبشریھا و إجتھادھم الذی لم یسبق لہٗ مثیل فی العالم الإسلامی فھم یمثلون انی حلوّا و إرتحلوا الحرکۃ الدائمۃ لا یبالون بشظف العیش و لا بِحر البلاد التی یحلون بھا او قرھا، فأین بقیۃ الفرق الإسلامیۃ عن التشبہ بِھا و بِھم؟‘‘
[Translation] “Such is the state of the (Ahmadi) missionaries, for they have spread across all corners of the inhabited world and have stood face to face with the missionaries of the Christian sects, inflicting upon them a defeat the likes of which they would not have endured, had it not been for them – especially if the matter had been left to the scholars of the Arab people, who have surrendered to the Sultan of the Kurds and are content with their worldly gains[…] and to the extent that the matter no longer concerned them at all […] The [Ahmadiyya Community] entered the lands of the [Gold Coast, West Africa] a few years ago, and the number of those who joined its ranks and embraced Islam has exceeded twenty thousand. Moreover, the number of mosques they have built has surpassed one hundred and twenty-one. All of this is due to the tireless efforts and unparalleled dedication of its missionaries, whose zeal has no precedent in the Islamic world. Wherever they settle or depart, they represent an unceasing movement, undeterred by the hardships of life and the heat or cold of the lands they arrive in. So, where are the rest of the Islamic sects from following their example?” (Al ‘Irfan, Saida, Beirut, Vol. 29, No. 8-9, December and January 1939/1940, p. 850)
After spending seven years in Ghana, he was succeeded by Maulvi Nazir Ahmad Ali (1905 – 1955). As he returned, he received a warm welcome upon his arrival in Qadian in January 1930, where Hazrat Khalifatul Masih IIra himself welcomed him in the presence of a large number of Ahmadi members. He married Surayya Begum Sahiba. In February 1933, he was once again sent to Nigeria. Upon his arrival, he faced a new challenge from within the Jamaat members. Nevertheless, despite the various challenges, he continued to work under the guidance of Hazrat Khalifatul Masihra and, by the grace of Allah, soon achieved success, leaving his adversaries far behind.
In addition to his missionary work, he also played an important role in the educational field. T.I. High School in Saltpond has already been mentioned. At Ahmadiyya School, Lagos, he launched a progressive educational programme. In November 1934, he travelled to Ibadan, accompanied by a sincere Ahmadi, Saka Jimebu, the President of the Ahmadiyya Jamaat Lagos, to discuss with the authorities the inclusion of Ahmadiyya school teachers in the training sessions offered to government school teachers, and he succeeded in obtaining permission. (Al Fazl, 12 March 1935) His efforts and struggles elevated Ahmadiyya School to one of Nigeria’s top schools, competing in both academics and extracurricular activities. Notably, the world-renowned Nigerian-British boxer Hogan Bassey (1932 – 1998) was trained at Ahmadiyya School. The Daily News, New York, reports, “It was while going to school that he took up boxing. He had moved to the capital city of Lagos […] to further his education and was introduced to the sport at Ahmadiyya School. That was in 1948 and he learned so quickly […]” (Daily News, New York, Thursday, 30 October, 1958, p. 536)
One of the greatest achievements was the construction of the first Ahmadiyya mosque in Lagos on Oja Giwa Street. Its foundation was laid by Hazrat Chaudhry Sir Zafrulla Khanra, a devoted companion of the Promised Messiahas, on March 12, 1943, during a dignified ceremony attended by numerous honourable guests, including Sir Bernard Henry Bourdillon, the Governor of Nigeria; Sir John Colville, the Governor of Bombay; and Sir Muhammad Azizul Haque, the High Commissioner of India in the UK. The ceremony received extensive media coverage.
(Title page of The Nigerian Daily Times)
Hazrat Khalifaul Masihra graciously financed the mosque project with a £1000 grant. By the grace of Allah, the local Ahmadi members, both men and women, also contributed financially and worked tirelessly from dawn to dusk to complete the construction. As a result, the mosque was completed within months, and Hakeem Fazl-ur-Rahman inaugurated it on August 27 of the same year. Huzoorra named it “Fazl Mosque”. (Al Fazl, November 24, 1943)
Shortly after the completion of the first central mosque in Lagos, he laid the foundation stone of the new mission house at Idunmagbo Avenue on Monday, August 6, 1945, despite humble means and various impediments. In his address on this auspicious occasion, he stated:
“[…] the branch of the Ahmadiyya Movement in this country was established in 1916 or thereabouts. Its history in this country, as elsewhere, like all divine movements, is not a history which has been made by rolling on a bed of roses. It had its trials and tribulations. It had had to pass through persecutions. It had to walk along thorny paths to achieve the success that it has […] We were stoned, we were stabbed with knives, we were ostracised from society and turned out of our houses and we were dragged into courts of law and whatnot. In short, every effort was made that Ahmadiyyat should not stay here but […] Allah made his plans to establish it here […] and the tree of Ahmadiyyat became firmly established […] and today the moon of Ahmadiyyat shines brightly like the full moon over the sky of Nigeria and the object of our gathering here this evening bears eloquent testimony to this fact.” (The Review of Religions, Qadian, November 1945, pp. 213-214)
(The Daily Nigerian Times)
Only three days before this ceremony, a non-Ahmadi journalist stated in his column:
“The local branch of the Sadr Anjuman Ahmadiyya is fortunate in having the active leadership of their energetic Emir Alhaji F. R. Hakeem, whose unbounded energy and outstanding organising ability are what is known to all who know him. Alhaji Hakeem’s work on the Gold Coast, from where, within a few years, he admirably succeeded in establishing an extensive mission with an ambitious and steadily expanding educational programme, marks him out as a man who possesses not only vision, but also the necessary energy and organising ability to translate his dreams into reality.
Still greater things are expected of the local branch of the Ahmadiyya Movement under his lead, for the welfare and uplift, not only of those who belong to that particular sect, but of the Muslim Community of Nigeria as a whole.” (The Nigerian Daily Times, Lagos, Friday, 3 August 1945, p. 2)
Another difficult trial he endured was the demise of his parents while he was in the field. His mother, Azeem Bibi, passed away in 1925 while he was in the Gold Coast (present-day Ghana), and in 1942, he received a telegram in Nigeria: “Extremely sorry, your father died. Hazratled the funeral prayers. He was buried yesterday in a special part of the holy cemetery. God be with you.” (Al Fazl, April 22, 1942). He received this sad news with solace and fortitude, saying, اِنّا لِلّٰہِ وَ اِنَّا اِلَیْہِ رٰجِعُوْنَ “Surely to Allah we belong and to Him shall we return.”
It was during the foundation-laying ceremony that a new missionary from Qadian, respected Nasim Saifi Sahib (1917 – 1999), arrived in Lagos. After spending nearly two years with him, he handed him the charge of the mission and finally departed for India after 14 years. The members of the Nigerian Jamaat organised a grand farewell for their long-time friend, compassionate teacher, and great servant of Islam at the historic Glover Memorial Hall in Lagos. The event was attended by prominent dignitaries and presided over by a well-known doctor, Afrinolu Maja. (Al Fazl, November 5, 1947) On his journey to India, he spent a few days in Syria with the Jamaat members in Damascus. Subsequently, accepting an invitation from Jamaat Ahmadiyya Palestine, he also paid them a visit. Reports indicate:
[Translation] Then our love and urgent invitation forced him to visit us, so we were honoured by his coming to Palestine on the 20th of Dhul Hijjah, and he stayed with us as an honourable guest and a venerable brother, and he stayed with us for ten days. The Ahmadiyya community in Kababir and Haifa celebrated him and held many gatherings to honour him, in which speeches and poems were recited, pictures were taken and his speeches were published in newspapers. Then he was bid farewell on the 29th of Dhul Hijjah, 1366 AH, with the same warmth he was received. God be with him[…] His descent among us was one of the blessings and favours of Allah, for we saw with our own eyes in his noble personality, one of the heroes of Islam and one of the prides of the Ahmadiyya, who spent 22 years serving Islam. (Al Bushra, Palestine, September 1947, pp. 129-130)
Syrian and Palestinian local media also reported his visit.
(Al-Sha‘b, Jaffa, Palestine, Tuesday, 4 November 1947, p. 2)
He reached Pakistan in November 1947, just after the partition. He saw his wife after 14 years, while his children were already on the cusp of adulthood. Huzoorra appointed him as Afsar Langar Khana (in charge of hospitality) in Rabwah. He fulfilled this duty with zeal and commitment but fell ill and eventually passed away on 28 August 1955, in Lahore. Being a musi, he was buried in Bahishti Maqbarah, Rabwah. His wife, Surayya Begum Sahiba, passed away on 13 October 1996 in Lahore and was also laid to rest in Bahishti Maqbarah.
In today’s interconnected world, social media exerts a pervasive influence akin to a “hypnotic grip,” shaping opinions, behaviours, and values. Governments, politicians, and corporations exploit this medium through fake news and propaganda to manipulate public opinion and even elections.
Individuals, driven by the need for validation and acceptance, engage in extreme and often harmful behaviours, such as dangerous challenges, oversharing, and chasing unrealistic beauty standards, leading to alarming mental health consequences, including suicide and self-harm.
Social media’s echo chambers amplify misinformation, cyberbullying, and radical ideologies, fracturing societal unity. The relentless pursuit of viral fame, wealth, and luxuries fosters exploitation and a troubling shift from real-world values to virtual recognition.
Traditional hypnosis relies on trust and the subject’s openness to suggestions, creating a trance state where behaviour and emotions can be influenced. Similarly, modern tools like social media, artificial intelligence, and materialism serve as instruments of global “hypnosis” that subtly manipulate minds without traditional trance states.
This form of psychological control fosters conformity, spiritual disconnection, and a loss of individuality. Addressing this widespread influence requires a holistic, spiritual approach to reclaim humanity’s sense of purpose and connection.
The era of the Messiah and the global deception of dajjal
It was prophesied that in the Latter Days, at the time of the Messiah, a dajjal would appear, representing a system of deceit and materialism that leads people away from spiritual truths. It would disguise evil as good and portray the pursuit of desires as the attainment of paradise. The Holy Quran states:
وَاِذَا النُّفُوۡسُ زُوِّجَتۡ
“And when people are brought together.” (Surah at-Takwir, Ch.81: V.8)
Hazrat Musleh-e-Maudra explains this: “In particular, European philosophy has moulded the human mind into a specific pattern. Now, if a Chinese person thinks, he thinks in a Western way; if a Japanese thinks, he thinks in a Western way; if an Arab thinks, he too thinks in a Western way; and even if a Pashtun thinks, he also thinks in a Western way. Although they are different nations and speak different languages, Western philosophy and culture have pervaded everyone.” (Tafsir-e-Kabir, 2023, Vol. 11, pp. 312–313)
The Promised Messiah, Hazrat Mirza Ghulam Ahmadas said, “Companionship has a profound influence, which works subtly over time. If a person goes to brothels every day and then asks, ‘Do I commit adultery?’ – he should be told, ‘Yes, you will eventually,’ because [one’s] company leaves its mark. Similarly, if someone frequently visits a tavern, even if he claims to abstain and says, ‘I don’t drink,’ the day will come when he surely will. Therefore, one should never be unaware of the fact that one’s company has a powerful influence.” (Malfuzat, 2018, Vol. 5, pp. 370-371)
This teaching applies to all forms of companionship – anyone with whom a person associates, communicates, or spends time. Unlike the limited impact of traditional gatherings, social media amplifies flaws and vulnerabilities by enabling constant, unrestricted interaction across boundaries of morality, age, and culture.
This “global companionship” blurs the lines between right and wrong, keeping doors of influence perpetually open and leaving individuals susceptible to the pervasive illusions of dajjal. Understanding this deception requires vigilance and spiritual grounding to navigate the challenges of this era.
The tools of global hypnosis
Social media, artificial intelligence, and materialism have become powerful tools of modern manipulation, shaping minds and societies on a global scale. Social media platforms, with their dopamine-triggering algorithms, create addictive cycles of scrolling and engagement, fostering emotional reactivity and diminishing critical thinking and reinforcing a passive mindset.
Artificial intelligence acts as an invisible puppeteer, predicting and influencing human behaviour through curated content and surveillance, subtly eroding free will by pre-programming choices and fostering division through misinformation.
Materialism, meanwhile, fuels the illusion that happiness lies in possessions, shifting focus from intellectual and spiritual growth to endless consumption. This mindset breeds greed, envy, and social apathy, leaving societies divided and neglectful of empathy, justice, and communal well-being.
Recently, a Finnish national newspaper Yle published an article expressing concern over the growing issue of pornography addiction starting as young as 11 years old, exacerbated by advancements like virtual reality. Studies suggest that excessive exposure to violent and degrading content in pornography is changing boys’ behaviour towards girls, their perceptions are changing and distorting young people’s understanding of sexuality, increasing sexual objectification, and in some cases, contributing to sexual harassment and violence. (American College of Paediatricians: The Impact of Pornography on Children)
I also came across a social media movement called the “Four B” Movement, originating in South Korea. This social media-driven movement advocates for no dating, no sexual relationships, no marriage, and no children, reflecting frustration with patriarchal structures and societal expectations. While it underscores a desire for autonomy and respect, its extreme stance risks adverse consequences for both genders.
The “Tradwife” phenomenon similarly emerged in the US; this lifestyle promotes traditional gender roles with slogans like “Your husband is your lord on earth.” Ironically, influencers advocating this lifestyle often monetise their content through social media as a career, contradicting the very ideals they promote.
These examples are mere glimpses of the countless ways in which modern manipulation tools shape behaviour, values, and societal norms. They underline the urgent need for awareness, critical thinking, and spiritual grounding to navigate this era of deception.
The consequences: Senselessness among people and nations
The modern world is gripped by a form of global hypnosis as if Satan himself is present with his magic and sorcery, turning the world away from God by fostering a dangerous state of senselessness.
Societies and individuals increasingly lose the ability to discern truth, empathise, and act responsibly. Ethical values are replaced by relativism. Nations fracture under the weight of misinformation and ideological polarisation, drifting aimlessly in pursuit of fleeting pleasures instead of meaningful goals. Materialism and technological dependence have alienated people from their spiritual essence, leaving behind a void filled with anxiety and dissatisfaction.
According to Statista, as of October 2024, 5.52 billion people – 67.5% of the global population – were internet users, with 5.22 billion (63.8%) active on social media. On average, users spend between 2.5 to 6 hours daily on social platforms, depending on age and country.
This overwhelming digital engagement highlights how deeply ingrained social media is in shaping collective consciousness, often perpetuating herd mentality and intoxicating society with unreality and deception. In an era when materialism and Satan’s “alternative world” dominate, even believers are vulnerable to its allure. This world of illusions prompts a vital question: amidst such widespread influence and distortion, what solutions has religion provided to guide humanity back to truth, spirituality, and authentic purpose?
Breaking the spell: The role of Khilafat-e-Ahmadiyya
The teachings of the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas, emphasise the dangers of being swayed by materialistic and worldly influences and provide solutions rooted in spirituality, knowledge, and morality. And after him, the system of Khilafat continues to protect us from the spells of the dajjal.
Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, has provided profound guidance on navigating the spiritual and societal challenges brought about by excessive reliance on technology, social media, and materialism. He emphasises the importance of anchoring oneself in a strong connection with Allah through heartfelt prayer, constant remembrance, and adherence to the Islamic values of justice and moderation.
To counter the seductive pull of social media, the manipulative influence of artificial intelligence, and the consumerism-driven mindset of materialism, he advises fostering critical thinking, cultivating spiritual discipline, and strengthening meaningful community relationships. Huzooraa has also repeatedly advised parents to build friendly and open relationships with our children, encouraging honest communication to address their concerns and questions freely.
Platforms such as MTA provide constructive and enriching alternatives to harmful media, while the system of financial sacrifice and the initiatives like Humanity First exemplify service to humanity, promoting empathy and countering the self-centredness driven by materialism. Additionally, auxiliary organisations serve as structured avenues for education, moral development, and community service, instilling a strong sense of purpose and responsibility among members.
Returning to spiritual roots in a distracted world
Connecting with the Khalifa of the time is central to our spiritual life as Ahmadi Muslims, as the Khalifa of the time serves as a unifying figure and guide. Regularly listening to the Huzoor’saa Friday Sermons ensures that members stay informed about his guidance on spiritual and contemporary matters. Acting on his instructions in our daily lives reinforces the bond between leader and follower.
Writing letters to Huzooraa is a deeply personal way to seek prayers and advice, while opportunities for personal mulaqat [meeting] provide spiritual upliftment and direct interaction. Ahmadis should also pray regularly for Huzooraa and ask Allah to strengthen their connection with him.
Participation in Jamaat activities similarly fosters collective purpose and unity. Watching MTA broadcasts and reading the books of the Promised Messiahas and his Khulafa can help us become better people, free from Satan’s influence.
On 23 August 2024, Hazrat Khalifatul Masih Vaa instructed the Jamaat to recite certain prayers and said that these days, when Satan is trying to attack our community and the world at large, the only way for us to remain safeguarded is through prayers.
Huzooraastated that, “every member of the Jamaat, i.e., every adult, should recite this Durood Sharif 200 times a day:
“‘Holy is Allah and worthy of all praise, Holy is Allah, the Great. O Allah, send down Your blessings upon Muhammad and upon the progeny of Muhammad.’
“Those of middle age, from 15 to 25 years old, should recite it at least 100 times. Children should recite it at least 33 times. Little kids should be helped by their parents to recite it three or four times. Additionally, everyone should seek forgiveness (Istighfar) 100 times.
“‘O my Lord everything serves You. So O my Lord, protect me and help me and have mercy on me.’
“Recite this prayer especially during these days and generally always. In the vision, it was shown [to Hazrat Khalifatul Masih IIIrh] that if you do this, you will be in a fortress where even satan cannot enter. The walls of this fortress are made of iron, reaching up to the sky, leaving no openings for satan to attack.” (Friday Sermon, 23 August 2024)
Jamaat-e-Ahmadiyya Georgia held its third Jalsa Salana on 30-31 May 2025 in the city of Tbilisi. Attendees travelled from far and wide to be part of this blessed gathering. We were honoured to receive a special message from Hazrat Khalifatul Masih Vaa. Furthermore, Athar Zubair Sahib, Chairman of Humanity First Germany, attended the Jalsa as the Markaz representative.
Multiple planning meetings were held with the various department heads in the lead-up to the Jalsa, during which all logistical and other matters were reviewed thoroughly. Waqar-e-amal commenced one week prior to the event to ensure the venue and facilities were in optimal condition.
The Jalsa officially started on Friday, 30 May, with Jumuah prayer. After lunch, guests proceeded to the jalsa gah. The formal session began with silent prayer, followed by a recitation from the Holy Quran, a poem and reading out of Huzoor’saa special message in English by the President of Georgia Jamaat. This was followed by speeches on “The Revelation of the Promised Messiahas: ‘I see my community in Russia like grains of sand in number’” by Hafiz Athar Mahmood Sahib, President and Missionary of Jamaat Azerbaijan; “The Prophecy of the Holy Quran: Fulfilment in Modern Era” by Hafiz Abdul Basit Sahib, a medical student in Georgia; “Services of Humanity First Georgia” by Labeeb Ahmad Sahib, a medical student in Georgia and “Love for Allah the Almighty and the Holy Prophet Muhammadsa” by my humble self.The second day began with a recitation from the Holy Quran and a poem. The first speech was delivered by the President of Georgia Jamaat on “The Promised Messiah’sas Love for the Holy Prophet Muhammadsa”. Thereafter, Dr Daud Tahir Sahib (currently residing in the UK) shared several faith-inspiring incidents from his life as a waqif. Further speeches included “Excellent Example of the Holy Prophetsa as the Guarantor of World Peace” by Jameel Ahmad Tabassum Sahib, Missionary-in-Charge, Russia. Following the speeches, a documentary was shown on the theme of love for Allah the Almighty and the Khalifa of the Time. The session concluded with a concluding address delivered by the markaz representative. Representatives from six countries attended the third Jalsa Salana Georgia, with a total attendance of 58. Guests came from Russia, Germany, the UK, Australia, Azerbaijan and Austria. It is also noteworthy that MTA International Germany Studios played an active role in the recording and photography of the Jalsa.
On 17 May 2025, Jamaat-e-Ahmadiyya Jamaica held its 4th Regional Jalsa Salana in Trelawny. The theme for this year’s gathering was “The Significance of Bai‘at.”The event began with a recitation from the Holy Quran, a Hadith and a speech by Ahmad Ibrahim Forson Sahib on “Justice in an Unjust World.” This was followed by a speech by Tariq Azeem Sahib, President and Missionary-in-Charge, on “The Significance of Bai‘at.” A question-and-answer session was held, providing Jamaat members and guests an opportunity to engage directly with the missionaries. The Jalsa concluded with a silent prayer.
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
20 June 1921: On this day, when Hazrat Qazi Ameer Hussainra was transferred from Madrassa Ahmadiyya, the students organised a farewell gathering in his honour. Hazrat Musleh-e-Maudra also attended the event and delivered an address that carries valuable guidance for missionaries.
For more details, see: “Twenty pearls of wisdom from Hazrat Musleh-e-Maud’s ‘Guidance for Missionaries’ – Part 1” at alhakam.org (10 November 2023, pp. 14-15).
20 June 2009: On this day, Major Afzaal Mahmood Sahib’s body was brought to Rabwah and was buried with full army protocol. This Ahmadi member of the Pakistan Armed Forces was martyred a day before, on 19 June, while fighting against militants in Bajaur Agency.
For more details, see “Forbidden history: Monumental services of Ahmadis in the Pakistani Armed Forces”, at alhakam.org (16 July 2021, pp. 10-11).
21 June 1908: On this day, the Promised Messiah’sas essay, Paigham-e-Sulh [A Message of Peace], was read out before a large gathering of over 4,000 people from different religions at the Punjab University Hall, Lahore. (Tarikh-e-Ahmadiyyat, Vol. 3, p. 211)
21 June 1931: On this day, Hazrat Musleh-e-Maud’sra article about the financial difficulties of farmers was read out at a conference of agriculturists held in Lyallpur (now Faisalabad). (Tarikh-e-Ahmadiyyat, Vol. 5, p. 284)
21 June 2000: On this day, during his tour of Indonesia, Hazrat Khalifatul Masih IVrh granted an audience to the then-chairman of the Indonesian National Assembly. (Silsila Ahmadiyya, Part 4, p. 902)
22 June 1957: On this day, Hazrat Sir Chaudhry Zafrulla Khanra inaugurated the first Ahmadiyya mosque in Hamburg, Germany. Many distinguished guests from England, Holland, Switzerland and Sweden participated in the ceremony, including journalists and press and television correspondents. Sahibzada Mirza Mubarak Ahmad Sahib read out the special message of Hazrat Musleh-e-Maudra. (Tarikh-e-Ahmadiyyat, Vol. 18, p. 467)
22 June 2012: On this day, Hazrat Khalifatul Masih Vaa delivered the Friday sermon from the Baitur Rahman Mosque in Maryland, which serves as the national headquarters of the Ahmadiyya Muslim Jamaat in the United States.
It was the first time since he was elected as the Khalifa that Huzooraa had delivered a Friday Sermon from this mosque. Thousands of Ahmadi Muslims had congregated at Baitur Rahman.
Huzooraa used his address to speak about the fundamental importance of prayer. (“Head of Ahmadiyya Muslim Community Delivers Friday Sermon at Baitur Rahman Mosque, Maryland”, www.pressahmadiyya.com)
23 June 1921: On this day, Hazrat Musleh-e-Maudra sent a delegation of Ahmadis to present an address to the Viceroy of India, Lord Reading. The address touched on the issue of Turkey and advocated the autonomy of the Hedjaz and the greater interests of the Muslims.
23 June 1939: On this day, during his Friday Sermon, Hazrat Khalifatul Masih IIra emphasised the importance of acquiring knowledge. Huzoorra said: “I advise friends that those who are not learned should pay attention to gaining knowledge and those to whom Allah the Almighty has given knowledge should teach others. At this time, God Almighty has granted our community a great opportunity to gain knowledge. If someone wastes this opportunity out of their negligence, then there will be no doubt of their misfortune.” (Khutbat-e-Mahmud, Vol. 20, p. 281)
24 June 1937: In June 1937, an Ahmadi Sheikh Abdur Rahman Misri started raising all sorts of false allegations against Hazrat Musleh-e-Maudra and wrote three letters to him on 10, 14 and 23 June 1937. In the first letter, he maligned the character of Hazrat Musleh-e-Maudra. In the second and third, he demanded that Hazrat Musleh-e-Maudra resign from Khilafat on the ground that his character was not such, God forbid, that he could be called Khalifatul Masih.
On this day, Hazrat Musleh-e-Maudra wrote a reply to him.
For more details, see: “Conspiracies against the Jamaat: A study in historical patterns” at alhakam.org (19 December 2021, pp. 6-10).
24 June 1966: On this day, Hazrat Khalifatul Masih IIIrh began delivering a series of sermons on the topic of the divine blessings of the Holy Quran from 24 June to 16 September 1966. This series was published under the title Qurani Anwaar (Divine Light of the Quran). (Tarikh-e-Ahmadiyyat, Vol. 23, p. 456)
25 June 1897: On this day, the Promised Messiahas published the details of a matter that arose with the newspaper, Chaudhween Sadi. This 12-page-long announcement carried almost all the necessary points and God’s promises about the bright future of the Jamaat in the face of all adversities. This piece contained clear wording of a warning for every opponent. (Majmua-e-Ishtiharat, Vol. 2, pp. 339-349)
25 June 2008: On this day, Jamaat-e-Ahmadiyya Canada held a Khilafat centenary jubilee event in which Hazrat Khalifatul Masih Vaa delivered an address in front of about 800 distinguished guests. In his address, Huzooraa spoke about the history of Islam and the true essence of the Islamic teachings. (Al Fazl International, 22 August 2008, p. 10)
26 June 1920: An Arabic newspaper of New York, Al-Bayan, reported on this day about the visit of Hazrat Mufti Muhammad Sadiqra to the city, as follows:
[Translation] “The Islamic Community in Detroit, Michigan, has held a general body meeting on 14 June for the reception of Mr Mufti Muhammad Sadiq, one of the best men of India. He has come all the way from New York, especially just to visit the Islamic community here in this city.”
For more details of his activities in the USA, see: “Hazrat Mufti Muhammad Sadiq and the Arab Muslim community of America” at alhakam.org (20 August 2021, pp. 27-29).
26 June 1942: During World War II, the Middle East was under severe pressure and there was a big threat to the sacred land of the Hedjaz. At that critical juncture, in his Friday Sermon on this day, Hazrat Musleh-e-Maudra called on the Muslim World to pray and make the utmost efforts to protect the sanctity of those sacred places.
On the morning of 27 June [1925], these missionaries were scheduled to depart from [Qadian], Dar-ul-Aman. Students and teachers from both educational institutions, along with several other companions, had arrived early in the morning at the bend of the road to bid them farewell. Around 8 am, Hazrat Khalifatul Masih II[ra], accompanied by the departing missionaries and a number of other friends, set out.
Upon reaching the designated point of departure, Huzoor[ra] raised his hands in prayer along with the gathered assembly. Following the prayer, he embraced the missionaries. Due to the limited time and the large crowd present, it was not possible for him to shake hands with every single individual. As Huzoor[ra] stood amidst two rows of friends lining either side of the road, his gaze remained fixed upon the departing missionaries.
When their carriages began to move, Hazrat Khalifatul Masih[ra] returned from the farewell point. Although a carriage had been arranged, and despite the intense heat of the sun ahead, he chose to return on foot.
At the moment of parting, Maulvi Jalaluddin Sahib[ra], overcome with emotion, was unable to speak coherently. Friends are especially requested to remember in their prayers that God Almighty may grant these missionaries success and fulfilment in their service to His faith, safeguard them in every respect, and return them to us triumphant.
Telegram from the King of Bulgaria
When an attempt was made on the life of the King of Bulgaria and he survived, Dr Mufti Muhammad Sadiq Sahib[ra] sent him a congratulatory letter in a spirit of missionary outreach. The reply came in the form of a telegram, which reads as follows:
“Sofia Palais.
“Mufti Mohammad Sadiq Ahmadia Community, Qadian, Batala, India. Heartiest thanks for your kind congratulations, which deeply touch me. Boris R.”
Tabligh in India
[Hazrat Chaudhry Fateh Muhammad Sayal[ra] states]:
The Chief of Mankind, the Holy Prophet Muhammad Mustafa, peace and blessings be upon him, who was born among the idolatrous Arabs, at the age of forty, proclaimed the Tawhid [Unity of] God and his prophethood. The social and religious conditions of the Arabs at that time bore striking similarities to those of present-day Hindus. Yet, within the span of just 13 years, the message of Islam stirred a spiritual revolution throughout Arabia. In the 23 years of Hazrat Muhammad’ssa prophethood, the entire Arabia resounded with the powerful and majestic call of Allahu Akbar.
Following the Holy Prophet’ssa passing, Islam began to spread with astonishing speed in all directions across the globe. Just as Arabia accepted Islam en masse, so too did the mountainous and rugged Afghans – devoted to the ancient culture of Persia – and the nomadic tribes of Balochistan. All embraced Islam without resistance.
However, the moment this magnificent spiritual force entered India, the situation took a different turn. We observe that Hinduism has withstood the influence of Islam for over a thousand consecutive years, and even today, Islam has not emerged from its precarious position in the subcontinent.
One reason for this is that Muslims arrived in India only after the era of the early period of Islam (qurun-e-ula) had passed. The difference between the Muslims who entered India and those who entered Persia is akin to the difference between Hazrat Umarra and Muhammad Ghori.
Yet, in my view, the fundamental reason lies elsewhere: Muslims have engaged with Hinduism as though it were a conventional religion, while in reality, it is a distinct and comprehensive civilisation or way of life, not merely a faith. As a result, their critiques never struck at the heart of the issue. That same strategic error continues to this day.
In most other religions, the core lies in doctrinal beliefs. If those beliefs are proven to be flawed, adherents are often willing to reconsider their stance and embrace Islam. For instance, if a Jew is convinced that prophethood did not end with Mosesas and that the belief in confining prophethood to the Jewish people is erroneous, he may become inclined toward Islam and, in many cases, accept it. Similarly, when an Arab is shown that attributing partners to God is a grave error, he becomes Muslim. A Christian, when made to understand the fallacy of deifying a human being, also accepts Islam. The same principle can be applied to adherents of Zoroastrianism and Buddhism.
Hinduism, in essence, is not fundamentally concerned with matters of belief or doctrine; rather, it is grounded in a set of cultural norms and principles of social stratification – most notably, the system of caste distinctions and the practices surrounding discrimination on the basis of caste. A person is considered a Hindu not on the basis of specific theological convictions but by adhering to these sociocultural codes. Within this framework, one has full liberty to hold any range of beliefs. In Hindu thought, the central question is not what one believes about God or the afterlife. A person who believes in the oneness of God is considered a Hindu, just as someone who worships any number of natural or material objects is also regarded as a Hindu. Similarly, both a theist and an avowed atheist may equally claim a Hindu identity. One may revere the Vedas as divine revelation, or conversely, view them as frivolous and meaningless literature and yet still remain within the fold of Hindu society. One may believe in the doctrine of reincarnation (avagamana), or reject it entirely; one may abhor the consumption of meat as a grave sin, or partake in it freely and both positions are considered legitimate within the Hindu social order.
However, the moment an individual renounces the rigid system of caste hierarchy or violates, in practice, the traditional rules governing commensality, marriage, or social interaction, they are swiftly excommunicated from the Hindu community.
Thus, because Hinduism is not defined or limited by theological commitments, engaging in doctrinal debate with Hindus often proves ineffective. The true axis around which Hindu society revolves is not belief in God or the hereafter, but the system of caste-based stratification. The issue of discrimination on the basis of caste and untouchability is inherently tied to this hierarchical order. It is this system that determines who may be a priest (purohit), who holds rulership, and who is relegated to servitude. It dictates marriage eligibility, leadership roles, social status, wealth, poverty, honour, disgrace, education, and ignorance – not one’s creed, moral character, or intellectual merit.
For this reason, Hinduism is often referred to as Brahminism, for it privileges the Brahmin class and upholds the belief that the world and all that is within it exists for the benefit of the Brahmins. A person may deny the existence of God and yet remain a Hindu, but one who practically rejects the superiority of the Brahmin caste can no longer be considered part of the Hindu fold.
Therefore, when engaging in dialogue with a Hindu on matters of religion, it is more fruitful to focus not on doctrinal debates, but rather on the moral and social harms caused by the caste system and the injustices stemming from untouchability. The discussion should highlight how these practices have harmed India as a nation and the Hindu community as a people. At this particular juncture, the spirit of nationalism among Hindus is running high, and they are increasingly sensitive to anything that diminishes the honour or dignity of India. If it can be demonstrated that Brahminism and the caste system are sources of national disregard, it is likely that Hindus will grow disenchanted with these institutions. And once dissatisfied with Brahminism and Hinduism, the only refuge available to them is Islam, for the maladies of the Hindu caste system find no remedy except in the teachings of Islam. Thus, it becomes all the more necessary to make the most of this opportunity.
I intend to elaborate in a separate essay on how the caste system has obstructed Hindu national progress and how the community may be made aware of its detrimental effects. In the meantime, I urge friends and colleagues to reflect seriously on this matter. Before I compose this forthcoming article, I would appreciate it if others would share with me any insights or suggestions that may occur to them. – Fateh Muhammad Sayal
(Translated by Al Hakam from the original Urdu, published in the 30 June 1925 issue of Al Fazl)
