On 18 May 2025, my humble self participated in the official inauguration mass of Pope Leo XIV, held at St Peter’s Basilica in Vatican City. Representing the worldwide Ahmadiyya Muslim Community, I was among the select interreligious delegates invited by the Dicastery for Interreligious Dialogue. This invitation reflected the long-standing engagement between the Catholic Church and the Ahmadiyya Muslim Jamaat in Italy – a relationship rooted in the shared pursuit of peace, justice, and moral leadership.
The Holy Mass was attended by heads of state, members of royalty, diplomats, and religious leaders. Gospel readings focused on the legacy of Simon Peter, while Pope Leo XIV, in his homily, underscored humility and the spiritual responsibility of leadership, saying he had been “chosen without merit” and accepted his mission “with fear and trembling”.
Following the mass, a formal luncheon was hosted in the Paul VI Audience Hall, bringing together the interfaith delegation with members of the diplomatic corps and government officials. While this event did not include a direct audience with the pope, it offered an atmosphere of respectful exchange and representation.
On Monday, 19 May 2025, a private audience was held for leaders and representatives of world religions. On this occasion, my humble self conveyed a letter addressed to Pope Leo XIV from the worldwide Head of the Ahmadiyya Muslim Community, Hazrat Mirza Masroor Ahmadaa. The letter extended greetings of peace and urged His Holiness to use his esteemed position and global moral influence to raise awareness regarding the humanitarian crisis unfolding in Gaza and the widespread suffering caused by ongoing wars around the world.
My humble self also took the opportunity to recall the longstanding relationship between the Ahmadiyya Muslim Jamaat and the Catholic Church in Italy, particularly the positive engagement with Pope Francis, who had previously met with Ahmadi representatives and expressed deep appreciation for the Jamaat’s slogan, “Love for All, Hatred for None.” Pope Francis had also graciously accepted an invitation to visit the Ahmadiyya mosque, a visit that remained pending due to health and scheduling constraints. With that spirit of continuity, an invitation was once again extended to Pope Leo XIV, expressing the Community’s desire to further strengthen interfaith relations and to begin where the dialogue had been left with his predecessor.
The Ahmadiyya Muslim Jamaat believes that faith leaders have a crucial role to play in breaking the silence on injustice and advocating for peace rooted in righteousness and prayer. Participation in such global interreligious settings is part of the Jamaat’s consistent efforts to foster understanding, speak for the oppressed, and uphold the principle: Love for All, Hatred for None.
Ata-ul-Haye Nasir, Ahmadiyya Archive & Research Centre
In 1908, when the Promised Messiahas passed away, the opponents of Ahmadiyyat assumed it to be the end of his mission. They seemed to be celebrating a hollow “victory” and made bold claims about the end of Ahmadiyyat. Moreover, in various instances in the following years too, they continued to make such predictions.
The Nur Afshan of Ludhiana was leading the Christian rhetoric against Islam. This paper left no stone unturned in opposing the Promised Messiahas and published inflammatory articles. Among the Muslim press, The Paisa Akhbar of Lahore and the Ahl-i-Hadith of Amritsar were at the forefront in opposing him. In 1914 too, amidst the internal conflict1 on the issue of Khilafat, these newspapers made bold predictions about the end of Ahmadiyyat.
1908: The birth of Khilafat-e-Ahmadiyya
As per the promise of Allah the Almighty, Khilafat-e-Ahmadiyya was established in 1908. A Lahore-based English newspaper reported:
“Maulvi Hakim Noor-ud-Din[ra] has, by the consent of the trustees of the Sadar-Anjuman-i-Ahmadiyya present at Qadian and by the general consent of the Ahmadiyya community, been selected as his successor in the leadership of the movement.”2
As indicated above, The Nur Afshan (English) asserted that with Hazrat Ahmad’sas demise, his mission would soon cease to exist. It wrote that his “followers under the leadership of Maulvi Nur-ud-Din[ra], like the Doweyites, may strive to perpetuate the religion of their dead prophet but the probability is that it will soon become a memory.”3
However, during the blessed era of Hazrat Khalifatul Masih Ira, the Promised Messiah’sas mission continued to leap forward with great success. Then came March 1914, and at that time, not only did the opponents of Ahmadiyyat see it as their “victory”, even a section of the Jamaat, which was silently brewing its anti-Khilafat rhetoric during the past six years, openly came forward and announced their propaganda against the need for Khilafat.
1914: The opponents’ predictions and ambitions
Amidst the above-mentioned conflict regarding Khilafat, the Muslim press of British India published inflammatory articles, predicting the destruction of Ahmadiyyat.
Maulvi Sanaullah of Amritsar – a staunch opponent of the Promised Messiahas – ran a newspaper called Ahl-i-Hadith, which had a history of publishing anti-Ahmadiyya articles. In 1914, he published a booklet titled Guldasta-e-Sana‘ie, which was a compilation of his articles. In March 1914, he mentioned the demise of Hazrat Khalifatul Masih Ira and wrote:
“What will be the fate of the Qadiani Mission after him? Only God knows about it. However, we learn from the signs that there will be huge disagreement, and it will result in:
تین تیرہ ہونے والی ہے جماعت آجکل ؏
“[i.e., the Jamaat will soon be scattered or destroyed]. Though we feel immense regret about this, we cannot resist ourselves from expressing the truth.” He further expressed that despite the religious differences, “we value their courage and passion.”4
Commenting on the events following the demise of Hazrat Khalifatul Masih Ira, Maulvi Sanaullah wrote:
“Many people pledged allegiance to Mian Mahmud, son of Mirza Sahib Qadiani and some leaders refrained from it. The opposing group published their views through a statement which suggests that they do not agree with Khilafat of an individual; rather, they assume that ‘for our administration, our Anjuman is sufficient.’ If anyone asks us about our view, we are of the opinion that their view is incorrect; an imam and leader is always required.”5
Another prominent Muslim newspaper, The Paisa Akhbar of Lahore, published a short article and spread the rumours that Khwaja Kamal-ud-Din Sahib had been requested to return to India to settle the issue regarding Khilafat:
“A rumour is current in Lahore that a telegram has been sent to Khwaja Kamaluddin Sahib in London on 14 March, informing him of the demise of Maulvi Noor-ud-Deen Sahib and that there is a dispute concerning the Ahmadi Khilafat, hence, ‘You ought to return.’ If Khawaja Sahib consents as well, it is not unlikely that he will return and a section of Ahmadi Jamaat will make him the Khalifa, since he also holds right within his Jamaat.”6
Mentioning this article by The Paisa Akhbar and its rebuttal by the AkhbarZamindar, the Indian Newspaper Reports states under the heading “Khwaja Kamal-ud-din and Ahmadis”:
“In a note entitled ‘Rumour of the recall of Khawaja Kamal-ud-din,’ the Zamindar (Lahore), of the 25th March 1914, says that […] the Secretary of the Central Ahmadi Association, Kadian, announces that no such message has been sent to Khawaja Kamal-ud-din. There can be no denying the fact, it adds, that owing to the death of Maulvi Nur-ud-din there has occurred a temporary split among the Ahmadis, but they have acted wisely in not sending for Khawaja Kamal-ud-din.”7
The Times of India, another prominent Indian newspaper, also reported on this subject. Furthermore, the Nur-i-Afshan of Ludhiana commented in the following words:
“It has been announced from Qadian that Maulvi Noor-ud-Deen Sahib who was the Khalifa and successor of Mirza Ghulam Ahmad Qadiani, has passed away on 13 March 1914 after the Jumuah prayer. Moreover, after him, on 14 March 1914, at the Noor Mosque in Qadian, Mirza Bashir-ud-Din Mahmud Ahmad Sahib – the son of the late Mirza Ghulam Ahmad Sahib Qadiani – has been elected as the Khalifa. We sympathise from our heart with the survivors of the late Maulvi Sahib. May God grant them patience.”8
On the one hand, the opponents of Khilafat were leaving no stone unturned in spreading internal chaos and disorder; on the other, the opponents of Islam Ahmadiyyat considered it to be their “victory” and presumed that the Jamaat would soon be effaced from the face of the earth. However, the support and help of God remained with Khilafat-e-Ahmadiyya, as witnessed by the world in the times to follow.
As for the hollow and temporary “victory” of the opponents of Ahmadiyyat, we find that The Paisa Akhbar of Lahore was making fun of the situation and published some articles that aimed at mocking Jamaat-e-Ahmadiyya. For instance, its 19 March 1914 issue published a short article titled “Jamaat-e-Ahmadiyya ke teen firqay” – Three sects of Jamaat-e-Ahmadiyya.
We also learn that the intelligence reports of the Government regularly mentioned these events. A report by the Director of Criminal Intelligence, dated 31 March 1914, mentioned the split on the issue of Khilafat. In the next report, dated 7 April 1914, he mentioned the election of Khalifatul Masih II, and stated:
“Qadian.–The leadership of the Ahmadi sect.–In my last report I mentioned that dissension had arisen among the Ahmadis over the leadership of the sect on the death of Hakim Nur-ud-din. Since then Mahmud Sahibzada, son of the founder of the sect, has been elected Khalifa. His election however has not put an end to the dissensions.”9
In general, the report seemed to be very much influenced by the false notions propagated by the opponents of Khilafat.
The Ahl-i-Hadith of 10 April 1914 published an article, titled “Qadiani Mission mein Ikhtilaf” (lit., “Disagreement within the Qadiani Mission”) in which Maulvi Sanaullah of Amritsar wrote that Ahmadis would claim that they are the only Ahl-i-Sunnat wal-Jamaat since they have an Imam, but now an internal disagreement has occurred on the issue of the Imam.
The article further mentioned that Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra was elected as the Khalifatul Masih II, but the “educated” party opposed this and denied the need for any Khalifa, but rather said that the Sadr Anjuman was sufficient to run the Jamaat. The editor further wrote that in his view, an Amir is essential for a Jamaat and “after the demise of Mirza Sahib, despite the existence of Sadr Anjuman Ahmadiyya, Maulvi Noor-ud-Deen’s election took place on the same principle.”10
Another report by the Director of Criminal Intelligence, dated 21 April 1914, mentioned two meetings held by the ghair-mubai‘een towards the end of March, and wrote, “A division in the Ahmadi sect.–The party opposed to the election of the Sahibzada Bashir-ud-din Mahmud to the leadership of the Ahmadi sect held a meeting at Lahore on the 22nd March.”
It further stated that the “second meeting, attended by about 20 persons, was held at Lahore on the 28th March. It was resolved to form a separate society called the Anjuman-i-Ishaat-ul-Islam (Society for the propagation of Islam) with headquarters at Lahore. Muhammad Ali, editor of TheReview of Religions, the leader of the party, opposed to the Sahibzada, was requested to live at Lahore and publish his paper there.”11
In a later report, dated 19 May 1914, the Director wrote, “The Ahmedi Sect.–Dissensions among the Ahmedi Sect are still acute. It is expected that Khwaja Kamal-ud-din, who is at present preaching Islam in London, will shortly return to India, with the object of affecting a settlement.”12
Coming back to the newspapers, The Paisa Akhbar of 24 May 1914 published another article under the heading “Mirzai Jamaat ki tabaahi ke aasaar”. The Indian Newspaper Reports mentioned this article and wrote under the heading “The Ahmadis”:
“Writing under the heading ‘The signs of destruction of the followers of the Mirza’, the Paisa Akhbar (Lahore), of the 24 May 1914, says that now that Maulvi Nur-ud-Din is dead, the followers of Mirza have grouped themselves into two parties, one of which acknowledges Mirza Mahmud Ahmad, the son of the late Mirza Ghulam Ahmad of Kadian, as its Amir, Imam and Prophet, while the other acknowledges Maulvi Muhammad Ali, M.A., as the Amir and Imam of the Ahmadi sect. Both the aforesaid caliphs, it adds, are carrying on their work vigorously. The paper remarks that Maulvi Muhammad Ali, M.A., the majority of whose followers consists of educated persons, is willing to cooperate with Muhammadans and does not call any reciter of the Kalima an infidel, and that his views are the same as that of Khwaja Kamal-ud-Din. It remains to be seen, therefore, which of the two parties under reference gains the supremacy and overpowers the other.”13
Here, The Paisa Akhbar posed a very pertinent point that it was yet to be seen which of the two parties gained the supremacy and overpowered the other.
Is it difficult to decide as to which party stood supreme? Not at all. 111 years have passed since this incident and it is a proven fact that the Ahmadiyya Muslim Jamaat has achieved immense progress under the blessed leadership of Khilafat-e-Ahmadiyya and continues to leap forward with each passing day, alhamdulillah, and will continue to do so, insha-Allah.
Looking at further issues of Ahl-i-Hadith, we find that the editor started to side with the opponents of Khilafat and particularly commended the works of Khawaja Kamaluddin Sahib and criticised those who pledged allegiance to Hazrat Khalifatul Masih IIra. For instance, in the 12 June 1914 issue, the editor commended Khawaja Sahib and criticised the articles which were published recently in Al Hakam and Al Haqq. In the 19 June issue, he asserted that according to the Quran and Hadith, the Lahori group was on the truth and the Qadiani group was true according to the principles laid by Mirza Sahib. In this way, he attempted to imply that the Promised Messiah’sas teachings were against the Holy Quran and Hadith, God forbid.
In its 15 May and 5 June 1914 issues, the same newspaper used inappropriate language against Hazrat Khalifatul Masih IIra and asserted that the prominent members of the Jamaat had not yet accepted him as the Khalifa. The editor further mentioned that the members of the Jamaat were giving him various titles, such as Ulul-Azm, Fazl-e-Umar and the Promised Son, and declared him the recipient of various revelations of the Promised Messiahas.
This series of articles continued in the coming months as well, and in general, the statements in these articles suggested that the editor saw this internal disagreement as his victory and the end of the Promised Messiah’sas mission.
1914: Khilafat and Al Hakam
In an editorial of Al Hakam, dated 14 August 1918, Hazrat Sheikh Yaqub Ali Irfanira wrote about the events of 1914 and stated:
“At that juncture, the continuation of Al Hakam was crucial. In the midst of the disorder that arose at the demise of Hazrat Khalifatul Masih Ira, Al Hakam, by the grace of God, was at the forefront in the capacity of a successful and experienced soldier. However, various ignorant and shortsighted people assumed that Al Hakam was responsible for this happening; hence, the Divine decree postponed its publication, to let it be clear that it is solely the Hand of God that acts in support of Khilafat. Around two years later, Al Hakam was reinstated once again and this is now its new era.
“It is the collective responsibility of every sincere Ahmadi to preserve this memorial of the blessed era of the Promised Messiahas. This is the newspaper that the Promised Messiahas declared to be his ‘arm’. This is the newspaper that succeeded as a great sign in all that the Promised Messiahas presented. Thereafter, Hazrat Khalifatul Masih Ira made an appeal in relation to its establishment and sustenance. In the final days of his life, he entrusted its responsibility to his successor, Hazrat Khalifatul Masih II[ra].”14
Khilafat: Continuously turning fear into peace
In 1908 and 1914, not only the Christians but even the Muslim clerics predicted the end of the Promised Messiah’sas mission and celebrated their hollow “victories”. However, today, the progeny and followers of those opponents are witness to the fact that his mission is continuing to flourish under the banner of Khilafat-e-Ahmadiyya, and will continue to do so, insha-Allah.
During the past 117 years of Khilafat-e-Ahmadiyya, we have witnessed its glory and blessings. Whenever there has been a state of fear, due to the endeavours of the opponents of Ahmadiyyat or any conspiracy against this blessed institution, Khilafat-e-Ahmadiyya has stood victorious and has always turned that fear into peace.
We are currently living in the blessed era of Hazrat Khalifatul Masih Vaa and reaping the fruits of its blessings, and those who rejected the need for Khilafat in the past, or indulge in conspiracies against the blessed institution of Khilafat, have become insignificant. May Allah the Almighty enable us all to become His true servants by holding fast to the “rope” that He has granted us, i.e., the blessed institution of Khilafat-e-Ahmadiyya. Amin.
Prophet Muhammadsa, the Messenger of Allah who was sent to the whole of mankind, has described the conditions that his followers would pass through in a hadith:
That the Messengersa of Allah said: “What befell the children of Isra’il will befall my Ummah, step by step, such that if there was one who had intercourse with his mother in the open, then there would be someone from my Ummah who would do that. Indeed the children of Isra’il split into seventy-two sects, and my Ummah will split into seventy-three sects. All of them are in the Fire except one sect.” He said: “And which is it O Messenger of Allah?” He said: “What I am upon and my Companions.” (Jami’ at-Tirmidhi, Kitabul Iman ‘an rasulillah sallalahu alayhi wa sallam, Hadith 2641)
In this narration, after pointing out the degradation that will occur among his ummah, the Holy Prophetsa specified that his ummah will be divided into 73 sects while only one will be heaven-bound. They are: مَا أَنَا عَلَيْهِ وأصحابي i.e. those who follow the pristine teachings of Islam and obey the injunctions of Allah, follow the injunctions and Sunnah of the Holy Prophetsa and will not deviate from the right course they were on.
A question may arise as to which sect will be the saved one? An explanation provided by Hazrat Khalifatul Masih Vaawas that at a time when Muslims would forget the true principles of Islam, cease to act on the teachings of the Holy Quran, and their leaders would have their own views and opinions, causing division amongst the ummah, that is when the Promised Messiahas would appear to unite all the sects together under one banner.
“So, this is why there were 72 sects according to that prophecy and the 73rd one is the Ahmadiyya Muslim Community which is the right one and in line with the prophecy of the Holy Prophet (peace and blessings of Allah be upon him) and the promises of Allah the Almighty.”
As depicted in the hadith, all sects have proved ethnocentric as stated in the Holy Quran:
“Of those who split up their religion and have become divided into sects; every party rejoicing in what they have.” (Surah ar-Rum, Ch.30: V.33)
All are following their ethos and are belligerent to each other. Their case is like that of a boat full of people and 72 sailors, each quarrelling and acting belligerent towards each other.
The ummah is fragmented. Discord, diversity and disagreement are found in every aspect. This discord has reached such a peak that a sect would declare another sect as kafir (disbeliever).
This is made quite evident in the various edicts of kufr (disbelief) that some Muslim sects have issued regarding others. The Barelvi sect, for example, has famously branded the founder of the Wahhabi movement to be a kafir:
“The Ahl’ul Sunnah have an ijma’ that Muhammad bin Abdul Wahab was a Khwaarijee and baghi (rebel) whoever holds this Najdee belief is an enemy of Islam.” (Al Bareylviyaath, Ehsan Ellahi, p. 182)
The Wahhabi aren’t the only ones to have been issued a fatwa (edict) of kufr, event the Deobandis were declared kafir:
“Deobadiyaat is a form of Wahabiyath their ideology is to disrespect the Saints […] They possess a great deal of kufr Beliefs […] under Islamic Law they are therefore both kaffir and should be punished accordingly.” (Tajhahib Ahl ul Sunnah, Naasir Sunniyath Abu Tahir Muhammad Thabib Siddiqui Dhana Purri)
It’s worth noting that these edicts of kufr aren’t one sided, most of these sects have declared each other to be kafir.
These are a few of the maladies afflicting the ummah despite the presence of a perfect teaching.
The only solution to this broken ummah is nothing but the establishment of the system of Khilafat among them. It is stated in the Holy Quran:
“Allah has promised to those among you who believe and do good works that He will surely make them Successors in the earth, as He made Successors [from among] those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely give them in exchange security [and peace] after their fear; They will worship Me, [and] they will not associate anything with Me. Then whoso is ungrateful after that, they will be the rebellious.” (Surah an-Nur, Ch.24: V.56)
Regarding this verse, the Promised Messiahas:
“This means that at the time of the demise of Hadrat Khatamul-Anbiya’ [the Seal of the Prophets], peace and blessings of Allah be upon him, the believers shall be in fear lest their religion should perish, but God Almighty in this state of fear and anxiety, by establishing khilafat-e-haqqah [the true succession], will alleviate their fear regarding the ruin of faith and free them from grief and grant them peace […] This means that in every state of fear, whereby the love of Allah has disappeared from people’s hearts, false creeds have spread all around, and people are infatuated with the world and it is feared that the faith will be lost.” (Barahin-e-Ahmadiyya Part III, pp. 167-168)
The Five Volume Commentary expounds on the last phrase of the verse “and whosoever disbelieve after this will surely be of the disobedient”:
“Khilafat is a great Divine Blessing, without it there can be no solidarity, cohesion and unity among Muslims and therefore they can make no progress without it. If Muslims do not show proper appreciation of Khilafat by giving unstinted support and obedience to their Khalifahs, they will forfeit this great Divine boon and in addition will draw the displeasure of God upon themselves.” (Five Volume Commentary, Vol. 4, p. 2290)
“[…] other people are trying to establish Khilafat amongst themselves, and they feel the need for it, but it cannot be established amongst them because they want to define it according to their own liking; instead of the Khilafat of Allah, they want to impose their own Khilafat. So how can it be that their state of fear should change into that of peace and security? How can it be that the institution of Khilafat is established among them, whereas this is the bounty of Allah, the Almighty, appointed by Him? Where Almighty Allah changes the state of fear into one of peace, He removes all kinds of fear from the heart of His appointed Khalifa and gives him the strength to confront the state of fear. He offers him consolation in every difficult situation by His grace. Thus, it is upon the Khalifa of the time to console the community.” (Ahmadiyya Muslim Khilafat Centenary Jalsa held at Excel Centre on 27 May 2008)
Conclusion
The pitiable state of the Muslim ummah today is a sad one to watch, seeing the internal discords and mutual vilifications which has weakened the foothold of Islam in today’s world, are direct result of lack of leadership.
Khilafat-e-Ahmadiyya has come to fill this vacuum but the world has rejected it. Unity can only be achieved by accepting the one sent by Allah; the Promised Messiah and Imam Mahdias, however the world has rejected him.
Hence, the Muslim ummah, with our multitude and numbers, is weak and trampled upon, moving like a wandering lost ship with no sailor, sheepishly following the current of the sea with no direction and destination.
The solution to this malady is a leadership that joins us under one umbrella, and such an umbrella would be fittingly perfect to be called “The saved sect”; the Ahmadiyya Muslim Community.
Being selected as one of the 12 Global Young Leaders at the prestigious Global Baku Forum 2025 was a humbling honour. At 22 years old, I was the youngest participant in a gathering of heads of state, prime ministers, diplomats, and world-renowned experts, past and present. Yet beyond my academic and professional journey, what defined this experience most deeply was my identity: an Ahmadi Muslim and a waqif-e-nau from Kababir.
As a Law and International Relations student at Reichman University in Israel and working on legal research with NATO’s legal office regarding the Ukraine-Russia conflict, many assumed I was there because of my credentials. Indeed, they gave me a seat at the table – but they did not define my influence.
What truly set me apart was something deeper, more meaningful, and rarely understood by many: the spiritual strength and global vision instilled in me through our institution of Khilafat-e-Ahmadiyya. Throughout the forum, during panel discussions and private dialogues, I found myself constantly referring to the true teachings of Islam that we learnt through the worldview of Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V.
Whether it was in conversations with over 40 Presidents and prime ministers or in the discussions on Gaza, the Middle East, or the ideological roots of extremism, I wasn’t merely sharing my opinion – I was echoing the guidance of the man of God.
During a compelling two-hour session with Mr Mohammad Shafiq Gabr, one of Africa’s most prominent business leaders and philanthropists, I shared perspectives shaped not only by my academic work but also by my life as an Ahmadi Muslim growing up among Jewish people and Arabs in the Holy Land.
We spoke candidly about the Gaza conflict, the failures of Western foreign policy, and the ideological void that breeds extremism. I told him plainly: “You cannot kill an extreme ideology with bombs.” Such simple truths are emphasised repeatedly in the speeches of Huzooraa, especially in his book World Crisis and the Pathway to Peace, and they resonated deeply, even among those with contrasting political views.
Among the many dignitaries I met were Mevlüt Çavuşoğlu, former Foreign Minister of Turkey, who spoke with passion about Palestine; Rosen Plevneliev, former President of Bulgaria, who told me that he will plan a visit to Jamaat’s centre in Kababir; Amr Moussa, former Secretary General of the Arab League, who appreciated my courage and sincerity in a politically sensitive discussion.
I also met Ehud Olmert, former Israeli prime minister, Jeyhun Bayramov, who is Azerbaijan’s minister of Foreign Affairs, the Croatian President Kolinda Grabar-Kitarović and many others. At every stage, I asked myself: What can I do that aligns with Huzoor’s vision and guidance? With this in mind, I made it a priority to convey the message of Islam Ahmadiyyat in every interaction, and by Allah’s grace, this proved to be the most impactful element.
What astonished me, even more than the forum itself, was how quickly the presence of the Jamaat made me a focal point in discussions. My opinions were not seen as just those of a young legal researcher – they were received with weight because they carried the gravitas of a global community led by Khilafat. I saw how people, presidents, and ministers alike were flabbergasted by the clarity and moral grounding of our perspective.
This was the core of my experience: No matter how well-versed we are in politics, law, or strategy, our greatest asset is our attachment to the institution of Khilafat. It is this attachment that provides not only spiritual strength but also intellectual clarity and moral direction. As a humble servant of the Jamaat, I felt this power tangibly. Our treasure lies not in titles, but in prayers – in being part of a divinely guided community.
The Global Baku Forum gave me many insights, but more importantly, it reaffirmed my faith: We are blessed with leadership that sees far beyond what global powers and think tanks can perceive. I also experienced a fact that not many understand: We as Ahmadis are always at a great advantage on every platform that we appear. You get the sense of duty, not just as a professional in your field but as a representative of the Messiah’s community in this age.May Allah enable us all to recognise the strength of what they have. May we become true ambassadors of peace, justice by being servants of Khilafat. Amin.
As a child who survived the Bosnian War, I carry memories of trauma, displacement, and the deep wounds of hatred that were sown during a time of immense suffering. I arrived in the United States with a broken heart, haunted by the past and unsure of my future. However, through the mercy of Allah and the light of Ahmadiyyat, I found healing. My journey from war-torn Bosnia to the spiritual sanctuary of Khilafat has been one of transformation – from pain to peace, from hate to hope.
I was only eight years old when my childhood ended. In the peaceful village of eastern Bosnia where I lived, spring usually meant freedom, the end of the school year, and the start of long, carefree summer days spent with family, animals, and nature in the mountains. But in May of that year, everything changed. War erupted, and in an instant, my world turned to ashes. My village was burned, and our neighbours, many of whom had been our teachers and local leaders,turned against us. Fear moved in, and innocence moved out. From that moment forward, life became a constant search for safety.
For four years, we were displaced again and again, moving from one so-called “safe zone” to another. I was often separated from my father for months, enduring a nine-month separation once, which felt unbearable. My education was interrupted, friendships scattered, and the trauma, though silent, was deeply engraved into my being. Even when the war officially ended, peace felt like a word spoken too soon. The outside world may have moved on, but I, like so many others, carried the invisible scars of war. I had lost trust, stability, and, worst of all, I had started losing my ability to hope.
Yet through all of this, there was one refuge that never betrayed me: the mosque. No matter where we fled, the masjid remained a place of calm and grounding. As a child, I sought Allah’s mercy there. During the war, I returned again and again, clinging to my faith like a raft in stormy waters. However, even in the mosque, something felt missing. The walls and sanctity of the mosque always reminded me that I was in the house of Allah, a place of security and mercy. Yet, the interpretations of Islamic teachings I heard from Imams often seemed filtered through politics or culture. Their messages felt rigid and, at times, devoid of the compassion and mercy I found in the Holy Quran.
I couldn’t articulate it back then, but I sensed that the teachings of the Quran were deeper than what I was hearing. I kept searching, hoping, and waiting.
Eventually, after the war, my family moved to Sarajevo. In 2000, we made the painful but necessary decision to immigrate to the United States. My youngest sister needed medical care, and the post-war Bosnian economy offered little hope. I was a teenager when we arrived in America, but instead of finding relief, I was plunged into a different kind of shock.
Everything was unfamiliar: the language, the people, and the schools. I was dropped into an American high school where I couldn’t understand a word, couldn’t relate to anyone, and felt utterly alone. In that loneliness, an old darkness returned: resentment.
All my suffering and trauma resurfaced, and in my heart, I began to associate it with those who practiced a different faith. The scars of war turned into blame. My heart ached, and the confusion of migration only intensified my inner conflict. Why was I in this distant land? I blamed those who had forced me to leave my village, feeling the deep injustice of being uprooted and placed in a land so far from everything I had ever known.
Then, something changed. I became more regular in my prayers than ever before. A few weeks after our arrival, my older brother’s friend, someone he had gone to high school with back in Bosnia, visited us. He had already been in America for a year and helped us navigate our new reality.
What struck me most weren’t his language skills or advice; it was his faith. He prayed and spoke about Islam with such conviction and love. He said something that stunned us: “The Promised Messiah, the Imam Mahdi, has already come.” Although I felt a little puzzled by some of the things he told us, due to not knowing this kind of interpretation of Islam, I became deeply curious and asked for books. At that time, only two had been translated into Bosnian. I devoured them. They felt like water in a desert. For the first time, I felt like I was beginning to understand the Islam of the Holy Prophet Muhammadsa, not the Islam I had grown up with, shaped by cultural rigidity and trauma, but one rooted in mercy, justice, and universal love.
I studied more deeply by reading the Bosnian translation of the Holy Quran, cross-referencing verses, and exploring commentary. Through the teachings of the Promised Messiahas, Islam opened up to me like a flower in bloom. Verses I had known for years began to shine with new light:
“Repel [evil] with that which is best. And lo, he between whom and thyself was enmity will become as though he were a warm friend.” (Surah Ha Mim as-Sajdah, Ch.41: V.35)
“And We have sent thee not but as a mercy for all peoples.” (Surah al-Anbiya, Ch.21: V.108)
Abdullahra ibn ‘Amr reported that the Messengersa of Allah said, “The merciful are shown mercy by Ar-Rahman. Be merciful on the earth, and you will be shown mercy from Who is above the heavens. The womb is named after Ar-Rahman, so whoever connects it, Allah connects him, and whoever severs it, Allah severs him.” (Jami’ at-Tirmidhi, Kitab al-birri wal-silati ‘an rasulillahi sallalahu alayhi wa sallam, Hadith 1924)
Growing up, I often heard many verses and hadith shared by Imams in my local mosques. However, the emphasis was frequently on applying these values primarily within the Muslim community, toward fellow believers.
While kindness toward Muslims is important, the verses themselves convey a much broader message. They are not limited to Muslims alone; they articulate a universal ethic, a mercy and goodness that should extend to all people. The harsh interpretations I had once encountered melted away in the warmth of these truths. I came to realise that kindness, forgiveness, and love are not signs of weakness; they are signs of divine strength.
It wasn’t until I began reading the writings of the Promised Messiahas, who was the most humble and sincere servant of the Holy Prophet Muhammadsa, that I truly began to understand this. His explanations not only echoed these teachings but also embodied them.
The Promised Messiahas reminded us:
“Exert all your power to spread the Oneness of God on earth. Show mercy to His servants and do not wrong them by your tongue or your hand or by any other means, and strive for the welfare of God’s creation. Behave not arrogantly towards anyone even if he is your subordinate, and revile not anyone even if he should revile you. Become humble, tolerant, well-intentioned and compassionate towards God’s creation so that you may be accepted by God.
There are many who show meekness, but they are wolves from within. There are many who outwardly appear clean, but from within they are serpents. You, therefore, cannot be accepted by God unless you are the same inside and out.” (Noah’s Ark [Kashti-e-Nuh], pp. 19-20)
And then, I learned about Khilafat.
For most of my life, I carried wounds I couldn’t name, the pain of being forced to leave my village, the heartbreak of leaving my country, and the weight of memories no child should have to bear. I searched for peace, belonging, and a reason behind the suffering, as well as the strength to forgive.
Through the Khulafa-e-Ahmadiyyat, I found something I never expected: healing. The message of Islam was not just preserved through them; it was lived. The Khulafa did not merely preach about the mercy of the Holy Prophet Muhammadsa; they embodied it. As I read and listened to their sermons, books and guidance to the Jamaat, I repeatedly encountered the same truth: that Islam, at its heart, is a faith of peace, compassion, and service to all of humanity.
“We are linked with God, and the whole world is our homeland. We have been created for the sake of good. Our message is Unite in goodness and righteousness. We should help one another to promote those qualities.” (Opening address, Jalsa Salana UK, 31 July 1992 – The Unity of God)
These words, along with similar messages from all the Khulafa-e-Ahmadiyyat, didn’t just comfort me; they healed me with the mercy of Allah. They restored my sense of identity, not as a refugee or a victim, but as a servant of God with a purpose greater than pain: to spread the message of Islam, to spread love, foster peace, and unite hearts.
Being a convert comes with its own kind of trauma, especially when you lack a supportive environment. You may lose friendships, family ties, and the sense of belonging you once had. In that vulnerable state, it becomes easy to feel hurt, disappointed, or discouraged, even by small things. Sometimes, observing fellow Ahmadis and realising how some fall short of the beautiful teachings of Ahmadiyyat, witnessing this can wound you deeply.
Although Ahmadiyyat healed the wounds of war and helped me move forward in my life, embracing this faith also meant distancing myself from many things that were once dear to me. In those first five or six years, I struggled. I was young, and it was difficult to understand how a few who belonged to such a beautiful Jamaat could sometimes act in ways so different from the teachings in our books.
Now, looking back 25 years later, I realise that I had placed people on an unrealistically high pedestal. The internal conflict of loving Ahmadiyyat while feeling lost within the community was finally resolved the moment I met Hazrat Khalifatul Masih Vaa.
I never had the honour of meeting Hazrat Khalifatul Masih IVrh, but in 2008, I was blessed to meet Hazrat Khalifatul Masih Vaa for the first time. At that time, I was going through an intense inner struggle to find my place, let go of what I had lost, and hold on to what I had gained.
Knowing that our Khalifa has a packed schedule and that private audiences are brief, I asked my husband to let me speak, as I wanted the opportunity to ask Huzooraa the questions that had troubled my heart for so long.
We waited for five or six hours. I remember watching people go in and out of Huzoor’saa office, coming out smiling or with tears in their eyes. It was a beautiful experience. Finally, it was our turn.
I had heard many Ahmadis describe what it felt like to meet the Khalifa, but no description could have prepared me. The moment you enter, your heart finds peace. Huzoor’saa face might appear physically tired, but his presence, his nur [divine light], and the atmosphere envelop you completely.
As for my questions… they were never asked.
In those precious two or three minutes, I could only cry. I didn’t say much except for silent gratitude for being in his presence. My six-year-old son ended up doing most of the talking. Huzooraa, with his gentle voice, asked me more than once, “Are you okay?” He even looked at my husband and asked him to confirm if I was okay. When he saw my husband tear up and remain quiet, my son captured Huzooraa full attention, and they communicated.
That was all, no lectures, no answers. Just that. And somehow, it was everything. In that brief moment, Allah released the tension in my heart. He lifted the sadness, bitterness, and confusion. Once again, I was healed, not with words, but through the silent mercy that flows through Khilafat.
Today, I no longer define myself by what I lost, but by what I’ve found: a faith that taught me to forgive, a community that gave me purpose, and a spiritual leader whose prayers continue to uplift millions, including me. The trauma of war shaped my early years, but it did not define my future. Through Ahmadiyyat and the guidance of Khilafat, I discovered not just who I am, but who I am meant to be: a servant of God, a voice of hope and peace, and a follower of a divine mission.
In the presence of Hazrat Khalifatul Masihaa, I found what I had been searching for all my life, not answers, but peace; not explanations, but healing. Through this connection, I learned how to let go of hatred and embrace love.
On Saturday, 24 May 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, addressed the participants of Majlis-e-Shura UK and Canadavia livestream from Islamabad, UK.
After conveying “Assalamu alaikum,” Hazrat Amirul Momineenaa called Hafiz Fazle Rabbi Sahib to recite a portion of the Holy Quran, who recited verses 59-60 of Surah an-Nisa’. This was followed by the English translation of the verses, presented by Jonathan Butterworth Sahib.
Thereafter, Huzooraa took to the podium and recited tashahhud, ta‘awwuz, and Surah al-Fatihah. Hazrat Khalifatul Masih Vaa then said:
“With the grace of Allah, this weekend the UK Jamaat is holding its Majlis-e-Shura, and at the same time, Canada Jamaat and Belgium Jamaat are also holding their shura today. And it is my sincere hope and I pray that Allah the Almighty enables all of you to fulfil its profound objectives.”
Huzooraa said that the views, opinions and insights offered by shura delegates should be anchored in the indispensable principle of justice, integrity and righteousness.
This year, the Jamaat elections are also being held. In light of this, the message and instruction to each of you is that you should cast your vote for those individuals whom you genuinely believe most appropriate for the various elected offices.
Hazrat Khalifatul Masihaa advised never to let personal ties or friendships cloud judgement. Always remember that the basis of every act should be taqwa (righteousness). Otherwise, the purpose of shura will remain unfulfilled.
Huzooraa highlighted that only a few decades had passed since the time of the Promised Messiahas when Hazrat Musleh-e-Maudra established the institution of Majlis-e-Shura in the Jamaat and many delegates who took part in that shura were not born Ahmadis. And today, there are also many who have taken the bai‘at in recent times and they are also taking part in the shura.
Upon establishing this institution, Hazrat Musleh-e-Maudra gave many instructions through his various speeches and lectures. All of them underscored the true essence and status of Majlis-e-Shura and the sanctity of its proceedings. They have been compiled and published in the form of books. Each member of shura and office bearers should read them to understand the immense magnitude and the weight of their responsibilities.
Huzooraa then presented some fundamental principles from the blessed guidance of Hazrat Musleh-e-Maudra, who stated:
“The supreme aspiration and the foremost priority for every member of the Majlis-e-Shura must be to attain the pleasure of Allah. In reality, only if a person’s true objective is to gain Allah’s love can they present their views and opinions with absolute integrity, unwavering justice, and free from all forms of self-interest.”
Fundamental to gaining Allah’s love is sacrifice. In this regard, Hazrat Musleh-e-Maudra said that all of us, to a certain extent, have sacrificed our relationships, friendships, wishes, and opinions for the sake of gaining the love of Allah the Almighty. However, he cautioned that even those who have sacrificed for Allah’s love are not immune to negligence or weakness. If one deviates from the path of Allah, they risk severing their connection altogether from Allah. However, the world will not offer any solace or compassion, but rather, they will treat such a person with anger and disdain. Such a person would be cut adrift from both the spiritual and worldly perspective.
Huzooraa advised that in all our actions, attaining the pleasure of Allah should be at the forefront of our minds. We must utterly vanquish our ego and quell our selfish desires. Hazrat Khalifatul Masihaa said:
“Rest assured that if every shura member and every office-bearer prioritises attaining the love of Allah above all else, then no worldly system, no human organisation, and no community on earth shall ever rival that of our Jamaat.”
In this regard, Hazrat Musleh-e-Maudra said that the attainment of the nearness of God Almighty is not an ordinary thing. It requires such sacrifices that do not match any other sacrifice. The fact that people are ready to sacrifice for Allah is not of importance, but the intention is what matters most. In most cases, sacrifices are made to attain honour and power. However, those sacrifices are not beneficial and do not lead to spiritual success because the objective is not to attain God’s nearness.
Huzooraa advised that the sacrifices driven by tainted motives can never yield benefits. Many people sacrificed their lives and yet they failed to attain the love of God. Many people presented immense monetary sacrifices but yet failed to attain God’s love. Similarly, many people sacrificed their honour but remained distant from God. Many people often gave their property, but still remained in the clutches of Satan. Hence, people offer their time and even their nation, but still they remain far from God. The reason is that such sacrifices were not presented to attain the love of God.
In this context, Hazrat Musleh-e-Maudra states that beyond all other forms of sacrifices, the ultimate sacrifice is one that demands the other to surrender one’s desire and ego. For it is a person’s desire and ego that they prize above all else.
Hazrat Musleh-e-Maudra said:
“On the surface, it may seem that the person is making sacrifices for the sake of his nation, country, and honour, but in reality, he is motivated by his ego. It is a reflection of how he considered himself to be most worthy. He is only willing to make sacrifices because they align with his wishes and opinions. He makes sacrifices to ensure that his wishes or fulfilled. However, God Almighty says that the type of sacrifice that leads to Him is one where a person foregoes and sacrifices his deepest desires and inclinations.”
Huzooraa emphasised that this shows that it is not enough to sacrifice one’s wealth, knowledge, time, and even one’s life to gain nearness to God. Rather, He requires one to sacrifice their ego and forego all forms of self-importance.
Hazrat Khalifatul Masihaa said:
“Therefore, as you partake in Majlis-e-Shura, and as office bearers, throughout the year, you should reflect upon these words and search deep within your souls.”
Huzooraa advised to assess whether the sacrifices being made are purely for attaining the love and pleasure of God Almighty, or if they are just to retain the status and honour in the Jamaat. If it is the latter, then there is no benefit to such a position or office, and there is no benefit of being a representative at the shura.
Hazrat Musleh-e-Maudra said that until a person entirely extinguishes the concept of “me,” he will not be accepted by God because such a person, in reality, is guilty of associating a partner with Him. Such a person can verbally say that there is none worthy of worship except God, but within his mind and heart, he elevates his own status to such a level that it is akin to associating partners with God Almighty.
Hazrat Khalifatul Masihaa gave an example of a man who fought alongside the Holy Prophetsa and his Companionsra during one battle. He fought with such courage against the opponents that many Companionsra heaped praise upon him. However, the Holy Prophetsa observed him and remarked that he was destined for hell. Everyone was surprised at how he was bound to hell because he fought with such bravery and courage. One of the Companionsra followed that person closely with the conviction that the words of the Holy Prophetsa could never be false. The companion observed that the said person was seriously injured and was not able to tolerate the pain. Thus, he took his spear and leaned forward so that his chest was pierced. As a result, he died by suicide. Moreover, before that person passed away, he said that he was not fighting in the cause of Allah but rather to settle his personal scores.
Huzooraa explained Islam teaches that a person who commits suicide lacks trust in God and, as a result, becomes deprived of His mercy. Hence, that man was deprived of the status of a martyr. Ultimately, he was fighting for himself and not for God Almighty. In this way, the words of the Holy Prophetsa were proved true to the letter.
Hazrat Khalifatul Masihaa said:
“In terms of the Jamaat elections, those who have been elected or may be [elected] in the coming days, should recognise that if their names are approved to serve the Jamaat, they must strive to fulfill their duties purely for the sake of Allah the Almighty, rather than to impress other people or to seek to demonstrate what they consider to be their qualities.:
Huzooraa gave the example of the Secretary Tabligh that he should not think that it was only due to his efforts that they achieved the target of bai‘ats. Secretary Maal should not think that it was due to his efforts that all the targets of chanda were completed. Secretary Talim should not say that the Talim Department’s achievements were contingent upon him. Secretary Umur-e-Aama should not consider that his success was due to his personal skills.
Hazrat Khalifatul Masihaa said:
“None of you should ever think that the Jamaat’s success is due to your efforts, skills or capabilities. To the contrary, if you genuinely believe in your heart that whatever has been achieved was due only to the blessings of Allah and that without His help you are nothing, you will see how the blessings of Allah will rain down upon you and how He will reward whatever sacrifices have been made for His sake. It will yield magnificent and fragrant fruits and will symbolise and demonstrate the continued progress of our Jamaat. And it shall be the means of elevating your status in the eyes of Allah the Almighty.”
Huzooraa cautioned that if one lets their ego take root, then instead of prosperity, they would encounter harm and destruction. So, every Jamaat’s office-bearer must recognise the objectives, which are, and always will be, the same as those with which the Promised Messiahas was sent by God Almighty and those were to bring mankind closer to their Creator, to establish the Oneness of God, and to fulfil the needs of mankind. So, if in our hearts lies even a trace of impurity or if we come to possess the idol of one’s ego, then it is not possible for an idol worshiper to establish the Oneness of God.
Hazrat Khalifatul Masihaa reiterated:
“Thus, if the concept of ‘me’ continues to exist within your heart, you will not achieve anything of substance.”
Huzooraa advised that if one remains faithful to Allah, they shall witness the blessings of Allah at every turn and corner. “Such people are those who become a means of true support and help for Khilafat,” he said.
Hazrat Khalifatul Masihaa highlighted that as office bearers, every work is a trust. Any duty that is given by the Jamaat or the Khalifa should be performed for the sake and pleasure of Allah the Almighty. Such a mindset will prove to be a means of success and salvation. Huzooraa said:
“Every office-bearer and delegate should remember and recognise that arrogance is a huge vice and sin, which we must avoid at all costs.” One should never become arrogant when one observes the blessings of Allah.
Huzooraa admonished that the implementation of the decisions is also very important. One should not forget the tasks and responsibilities after delivering passionate speeches at the shura. Therefore, one should review previous decisions and seek to implement the recommendations made at this year’s shura. If they are approved, one must strive to fulfil them in a timely and appropriate manner.
Hazrat Khalifatul Masihaa said:
“Set an example of hard work, sincerity, and readiness for all possible sacrifices for younger Ahmadis to learn from and emulate. If and when you serve your faith in this way, you will be amongst those who abide by and implement the decisions made during the shura.”
Huzooraa guided that during the proceedings of the shura, if any point is already mentioned, then there is no need to waste time and present it again. As mentioned earlier, one should keep aside their ego.
Hazrat Musleh-e-Maudra said:
“Remember, there is only one thing that sets us apart and upon which we can take pride and that is that we have listened to Allah the Almighty and accepted the call of a crier of this era and believed in him and have presented ourselves to further his blessed mission.”
Huzooraa said:
“As I have said, this is what distinguishes us, and having accepted the Promised Messiahas, it is incumbent upon us to constantly elevate the standard of our love and the fear of Allah the Almighty.”
“If this is your guiding principle, then insha-Allah, you will play your role in igniting the spiritual revolution for which the Promised Messiahas was sent and for which all of you have accepted him and for which the members of the Jamaat have entrusted you to represent them here today. Only with this understanding and spirit can this shura be truly deemed a success.”
“May Allah the Almighty, with grace and mercy, enable all of you to perceive this and grant you the ability to achieve the true objectives of the shura. Amin.”
Huzooraa then addressed the gathering in Urdu, providing guidance in that language, as it was better understood by many present and those listening in other countries. Hazrat Khalifatul Masihaa stated:
“It is absolutely essential for us to seek the pleasure and happiness of God Almighty in all our undertakings, and to efface our egos in the process. If every shura member – indeed, every office-bearer – were to keep this principle at the forefront of their conduct, a remarkable system could be established within our Jamaat, one that would be unparalleled elsewhere.”
In this context, Hazrat Musleh-e-Maudra once stated that attaining nearness to God is no ordinary matter; it demands a sacrifice so profound that it stands unmatched among all other forms of sacrifice.
Huzooraa then reiterated the earlier points made by Hazrat Musleh-e-Maudra regarding the need for self-effacement and the spirit of sacrifice for the sake of Allah the Almighty.
In the end, Hazrat Khalifatul Masihaa led everyone in silent prayer.
Islamabad, Tilford, UK, 18 May 2025: A delegation of the members of Majlis Ansarullah Finland had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa.
Upon arrival, Huzooraa graciously greeted all present and took his seat. Huzooraa first addressed Sadr Sahib Majlis Ansarullah Finland. Following this, each nasir had the opportunity to introduce himself, sharing details of his family background, services to the Jamaat and professional career. Speaking to one of the ansar during the introductions, Huzooraa reminded him that the term “Ansarullah” signifies “helpers of Allah,” and thus, they should actively help in teaching the Holy Quran to children.
After the round of introductions, the ansar requested permission to ask questions, which Huzooraa graciously granted.
Overcoming sin and the essence of true repentance
A nasir enquired that, given human fallibility, after sincerely repenting from a sin, what practical steps can an individual adopt to ensure they do not repeat that sin for the rest of their life?
Huzooraa explained that he had, on numerous occasions in his sermons, elucidated the principles outlined by the Promised Messiahas regarding this matter. These principles encompass developing an abhorrence for sin, making a firm resolve not to commit the sin again and consistently engaging in prayer and istighfar. Huzooraa questioned how repentance could be considered sincere if the individual subsequently repeated the same sin, asserting that true repentance is characterised by the non-repetition of the transgression.
He advised the questioner to keep the three conditions of repentance, as expounded by the Promised Messiahas, constantly in view. (Malfuzat, Vol. 1, 2022, pp. 119-120) Huzooraa suggested writing them down and displaying them prominently in one’s room and also at the mosque or local salat centre, so that others too might benefit and be reminded, thereby helping to prevent sin. Persistent istighfar, Huzooraa emphasised, is essential for every individual, and this is the prescribed method.
Instilling faith in children amidst secularism
Another nasir sought guidance on how parents in Finland and other Western countries, where irreligiousness is widespread, can effectively instil the importance of prayer and cultivate a strong connection with the living God in the hearts of their children, both young and older.
Huzooraa responded by first questioning how they could instil these qualities in others if they themselves lacked them. He urged them to first cultivate these attributes within themselves. He recalled an incident where Hazrat Musleh-e-Maudra sent someone on a mission with counsel, stating that he offered the advice partly so he too might share in the reward, for if a person disobeys God, whose counsel they already know, they are unlikely to heed his.
Huzooraa noted that he had spoken about matters pertaining to God countless times. He stressed that it was their duty, as ansar, to listen to every sermon and speech, to extract key points, note them in their diaries, and use this knowledge to guide other ansar, rather than repeatedly asking the same questions. These matters, Huzooraa stated, he had explained hundreds of times, as had previous Khulafa, and they themselves also read about them.
He admonished them to set a personal example. When their own examples are established, the same values will become ingrained in their children, and only then would they be truly qualified to advise them. If parents do not set a good example, their children are unlikely to follow. Similarly, those under their supervision or influence will question their counsel, urging them to first rectify their own conduct. Therefore, Huzooraa advised, they must first correct themselves, and then everything else will fall into place. He reiterated the importance of listening attentively and taking notes, not merely listening for enjoyment. Huzooraa pointed out that his sermons, including his discourses on the history of the Companionsra and the life of the Holy Prophetsa, contain many valuable points, if one is inclined to seek them.
Counsel on maintaining good health for ansar
A nasir enquired about the methods by which ansar can maintain good physical health.
Huzooraa advised the ansar to keep their stomachs in check, engage in exercise and walk regularly. He humorously suggested that instead of buying looser trousers, adjusting belt buckles, or loosening their shalwars as their waistlines expand, they should strive to fit into their existing clothes. He encouraged them to wake up for Tahajjud and Fajr prayers. Huzooraa noted that at the age of ansar, especially up to 60 or 65 years, these practices are quite manageable. Beyond that age, some might cite old age, other constraints, difficulty waking up, or fatigue, but until then, it is feasible.
Huzooraa stressed the importance of walking. He advised waking early, offering prayers, and then exercising or walking for at least half an hour. He particularly recommended cycling for ansar in saff-e-daum. Addressing one nasir, he noted that though he had now moved from saff-e-daum to saff-e-awwal (the senior-most group), he had not cycled for 15 years, despite having a bicycle at home which he merely looked at with satisfaction. Huzooraa urged him to use it at least three or four days a week. If not cycling, then walking four to five miles daily, which would take about 45 minutes to an hour, would improve health.
Regarding diet, Huzooraa cautioned against overeating. He advised a careful breakfast, a light lunch, and an early dinner. He reminded them of the Hadith of the Holy Prophetsa to stop eating while still feeling some hunger. (Sunan at-Tirmidhi, Kitab az-zuhd, Hadith 2380) One should not, he said, consume four plates of biryani just because it is delicious or keep eating qormah while praising one’s wife’s cooking. Diet must be controlled. This does not mean starving or extreme dieting, but rather, in accordance with the Hadith, leaving some appetite unsatisfied, alongside walking and regular exercise. This is how one stays fit. Only then, Huzooraa said, can Ansarullah truly be helpers; otherwise, they will age quickly and depart from this world.
The importance of acting on existing guidance
A nasir then requested Huzooraa to impart some advice that could serve as a guiding light for them.
Huzooraa responded by pointing out the abundance of counsel already given: at Khuddam ijtemas, Ansar ijtemas, Lajna ijtemas, in Eid sermons and recently during his address to missionariesat Jamia Ahmadiyya UK, besides countless other pieces of advice. He questioned whether they had implemented all this existing counsel before seeking new advice.
Huzooraa observed that if they claim to be “trying” to follow advice, then even if he were to offer new counsel that day, their response would likely be the same – that they would “try.” He urged them to first fully implement the advice already given. Once all previous counsel has been thoroughly acted upon, if they then find a specific deficiency that the existing guidance does not address, they should identify that gap to him, and he would then provide advice to fill that specific need. Huzooraa reiterated the importance of offering prayers and setting a personal example. When they set a good example, the importance of faith will be established both within their homes and in their wider environment.
Global tariffs, economic realities, and the rise of AI
A nasir enquired about Huzoor’saa views on the economic problems arising from global tariffs.
Huzooraa remarked that the US had, in a sense, already lost half the tariff war; they had reduced tariffs for China and other places, and in return, China had also reduced its tariffs on US goods. It appeared their initial aim was merely to threaten, thinking that an aggressive stance would intimidate others. However, when they reciprocated with similar toughness, the US quietly relented, much like the employee in an anecdote who, when pushed to demand a raise “or else…”, meekly replied to his employer’s challenge of “Or else what?” with, “Or else I will continue working on the same salary.” Huzooraa likened the US government’s situation to this.
Huzooraa continued that tariffs aside, the global economic situation is generally deteriorating. President Trump had attempted to improve the US economy through these measures, but improving an economy requires adherence to certain principles, rules and regulations. For instance, imposing tariffs on agricultural produce that cannot be grown in the US due to specific climatic requirements or soil fertility – conditions met in tropical countries – is impractical. He illustrated this with the example of rice in Pakistan, where rice grown in the Gujranwala region has a superior aroma and taste compared to the same variety grown in other parts of Punjab, even if the yield is matched elsewhere. This is because Allah the Almighty has endowed different lands with specific properties.
Regarding industry, Huzooraa acknowledged that factories can be established anywhere. However, industrialists will naturally consider where labour is cheapest. If forced to produce in more expensive locations, their costs would multiply. It was to offset this that President Trump imposed tariffs. As for China, they often produce goods in multiple quality categories to compete, and if tariffs are imposed, they could simply export lower-grade goods at a similar price point. In any case, Huzooraa noted, the matter of tariffs seemed to be somewhat settled. He stressed the need for wisdom, rather than acting impulsively for personal recognition. The US president sought publicity, which he achieved, but in a way, also conceded defeat, an observation shared by economists.
Huzooraa then spoke about rising global inflation, driven by a growing population, increased demand, and heightened desires for modern goods due to greater global connectivity. He contrasted this with his time in Africa when modern amenities were scarce. As global interconnectedness increases, so do desires and demands, leading producers to raise prices when supply is limited. This trend, Huzooraa opined, will likely continue unless, for instance, some catastrophic events reduce the world population. If the population grows and desires persist, inflation will rise, making it hard to control, and only those who can compete will fare better.
Adding to this, Huzooraa noted the increasing reliance on Artificial Intelligence (AI), which is eroding existing skills. He cautioned that if this reliance continues, millions of jobs could be lost within the next 10 years, a concern voiced by IT professionals themselves. He advised acquiring alternative job skills.
Upon this, the nasir asked what skills they should teach their children. Huzooraa responded that as they are in the field themselves, they should explore and identify these skills. He emphasised teaching children the value of work, hard work, and diligence, so it became a habit.
Confronting opposition in Pakistan with prayer, self-reformation, and awareness
Finally, a nasir enquired about the opposition faced by the Ahmadiyya Muslim Jamaat in Pakistan.
Huzooraa stated that when anything reaches its extreme, a divine law comes into operation, and its decline begins. This, insha-Allah, will happen concerning the opposition. He emphasised that members need to pray, improve their own spiritual states, and develop a strong connection with Allah the Almighty. If they do so, they will witness better conditions sooner. He gave the example of the people of Prophet Mosesas, who, upon transgression, were made to wander for forty years. Thus, self-reformation is key to expediting better times.
It is certain, Huzooraa affirmed, that the Jamaat is spreading globally. The Promised Messiahas prophesied that a period of 300 years would not pass before the Jamaat achieves significant progress. Approximately 130 years have passed, and Huzooraa urged Ahmadis to hasten this progress by continuously reforming themselves and their future generations, instilling in them the spirit of faith.
Regarding worldly means of raising a voice against opposition, Huzooraa said the Jamaat does whatever is possible. He instructed the ansar to do the same in their spheres of influence. Every Ahmadi has a circle of acquaintances – politicians, councillors, journalists – whom they should approach and inform. The more awareness created, the greater the impact.
Huzooraa cited Israel as an example; previously, few would speak against its actions, but recently, some media outlets and politicians have begun to condemn its treatment of Palestinians, even clearly terming it genocide. Sometimes, Huzooraa remarked, Allah the Almighty can cause even “stones” to speak, softening hard hearts. Nevertheless, opponents will continue their actions, fulfilling a Hadith about Muslims in the era of the Imam Mahdi, emulating the Jews. (Sahih Muslim, Kitab al-‘ilm, Hadith 2669a) Allah the Almighty has an appointed time for a remedy; swift self-reformation can hasten it.
Conclusion
At the end of the mulaqat, the attendees had the honour of a group photograph with Huzooraa. Huzooraa also graciously enquired about their accommodation and food arrangements during their stay and whether they were able to offer their prayers at the Mubarak Mosque. Following this, Huzooraa took his leave.
Within the framework of the culmination of the Islamic fasting month (Ramadan) and, at the same time, on the eve of Pesach and Easter, representatives of the three Abrahamic religions, Judaism, Christianity and Islam, gathered at the headquarters of the Ahmadiyya Muslim Community Argentina to celebrate their festivities in brotherhood.
The event, designed as a space for reflection for the promotion of peace within a framework of international and national tensions, was attended by the Secretary of Worship and Civilisation of the Nation, the new President of the Conference of Catholic Bishops in Argentina, and other important religious representatives of the Christian and Jewish faith groups.
The religious representatives highlighted the harmonious inter-religious coexistence in Argentina, which is a result of the valuable contributions of the various communities and religious leaders. It was emphasised that social peace in a society is built by all and requires a joint and constant effort. Although there is still much to do and improve, it is essential to underline that, unlike Argentina, there are many other parts of the world where religious representatives are unable to sit at the same table due to their theological and religious differences. Above all, the war in the Middle East and the humanitarian suffering in Gaza have globally provoked unprecedented fissures and polarisations between communities.
Chief Rabbi Isaac Sacca expressed his feelings about the encounter:
“With great affection and hospitality, we were received by the Ahmadiyya Muslim Community, where, on the occasion of the end of Ramadan, they invited religious leaders for a dialogue that deepened the peace and dialogue already existing in Argentina among monotheistic religions. At the time of Pesach, which we commemorate as freedom as a supreme and fundamental value of society and a natural right of all human beings, this meeting promotes freedom and avoids authoritarianism that usually threatens peoples, it was a true meeting for freedom and peace.”
On the other hand, Bishop Marcelo Colombo summarised the spirit of the gathering in this way:
“We lived a true meeting of fraternity, listening and dialogue among leaders of different religions and Christian confessions. In the context of the great religious feasts, we emphasise the value of coming together as a sign of unity in the face of a world marked by division. We renew our common commitment to peace, freedom and closeness to the most vulnerable. May this shared gesture inspire us to be present with the same spirit at every table, especially at the tables of those most in need. May this Easter that we Christians are about to celebrate be a time of profound renewal of the work for peace and fraternity.”
Agustín Caulo, National Sub-secretary of Worship and Civilisation, highlighted:
“Once again, from the Secretariat of Worship and Civilisation, we celebrate that the representatives of different [faiths] professed in the country can meet to dialogue. On this occasion, at the request of the Ahmadiyya Muslim Community of Argentina, through the generous invitation of its president, Imam Marwan Gill. We understand that meetings such as these, which have been commonplace in the country for some time now, must continue to set the course for Argentina in terms of interfaith dialogue and thus show the world that peaceful and friendly coexistence is possible.”
Mohsin Jowaheer, Missionary-in-Charge, Jamaat South Africa
Jamaat-e-Ahmadiyya South Africa held its 57thJalsa Salana on 25-27 April 2025. The theme of this year’s Jalsa was “A Pathway to Spiritual Rejuvenation”. Amir Sahib Jamaat Mauritius also attended as the chief guest.
During all three blessed days of Jalsa, members attended the Tahajjud prayer, followed by the Fajr prayer and listened to dars afterwards. This was followed by breakfast.
After the Jumuah prayer on the first day, members listened to the live Friday sermon of Hazrat Khalifatul Masih Vaa, via MTA. After the flag-hoisting ceremony, my humble self read out Huzoor’saa special message. The Jalsa featured inspiring speeches on various topics such as “The Holy Quran”, “The Holy Prophetsa”, “Teachings and Practices of the Promised Messiahas” and “A Pathway to Spiritual Rejuvenation”.Mr Dan Plato, a longstanding friend of the Jamaat, was the ex-mayor of the city of Cape Town and also shared a few words. Berry Behr, who was the president of CTII (Cape Town InterFaith Initiative), attended as well. For the first time, we had a guest from Namibia also. This was his first interaction with the Jamaat. He was deeply impressed with the Jamaat and, before embarking on his 30-hour journey back home to Mariental, accepted Ahmadiyyat and took the bai‘at.
On 20 April 2025, Lajna Imaillah of Bouake Region, Ivory Coast, organised a Tabligh Day. Members went door to door to distribute fliers and pamphlets. Furthermore, they distributed the fliers publicly on the road, in markets, restaurants and the amusement park. More than 300 flyers and pamphlets in the French language were distributed on various topics such as “Messiah has Come”, “World Crisis and Pathway to Peace” and “No to a Third World War”.
