Al Hakam - 21 August 2026

Humbling the arrogant and materialist

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Fifth national Waqf-e-Nau ijtema held in Benin

The calamity of Damascus and the fulfilment of prophecies (1926)

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Seven steps to dismantle the ‘problem of suffering’

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 21 August 2026 | Issue CDXL Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

Serving Islam with pure intentions Understanding the words of Hazrat Musleh-e-Maud Abu al-Hassan Ali bin Uthman al-Julabi al-Hujwari, often known as Hazrat Datta Ganj Bakhsh, was a Persian Sufi and saint; his only surviving treatise, Kashf al-Mahjub, is often called the oldest Persian treatise on Sufism. While explaining the importance of sincerity of intention in seeking the pleasure of Allah in religious pursuits, he wrote: “[…] No blessing arises from anything in which selfish interest has a part. If the selfish man succeeds in his purpose, it brings him to perdition, for ‘the accomplishment of a selfish purpose is the key of Hell’; and if he fails, he will nevertheless have removed from his heart the means of gaining salvation, for ‘resistance to selfish promptings is the key of Paradise’, as God hath said: ‘Whoso [restrains his soul from evil desires, the Garden shall surely be [his] home.’ [(Surah al-Nazi‘at, Ch.79: V.41-42)] People act from selfish motives when they desire aught except to please God and to escape from Divine punishment.” (The Kashf al-Mahjub, Taj Company, 1982, p. 3) Hazrat Datta Ganj Baksh wrote the above and explained that his intention in writing Kashf al-Mahjub was precisely this: that he authored it purely for the sake of Allah. As such, it is a great point of reflection that this is the only one of his works that has survived to this day. The concept of performing deeds deliberately and sincerely for the sake of Allah is not something unfamiliar to any Ahmadi Muslim. Since the advent of the Promised Messiah (as), this principle has been instilled in our ears and woven into our very nature. The Promised Messiah (as) taught us that true success in serving the Continued on page 3

Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa

Charity to unlikely recipients

َ ُ َ َ َ​َ ّٰ ‫ﻋ ْﻦ أ�ِ� ﻫ َﺮﻳْ َﺮة ـ رﺿﻰ ا��� ﻋﻨﻪ ـ أ ّن‬ ّ َ َ َ َ ّٰ َ ‫َر ُﺳﻮل ا�� ِ� ﺻﻠﻰ ا��� �ﻠﻴﻪ ﻗﺎل� ﻗﺎل‬ َ​َ َ​َ َ َ َّ َ َ ٌ َ​َ ‫َر ُﺟﻞ ��ﺗ َﺼﺪﻗ ّﻦ ﺑِ َﺼﺪﻗ ٍﺔ� �� َﺮ َج ﺑِ َﺼﺪﻗ ِﺘ ِﻪ‬ َ ُ ‫ﻓَ َﻮ َﺿ َﻌ َﻬﺎ �� ﻳَﺪ َﺳﺎرق ﻓَﺄ َ ْﺻ َ��ُﻮا ﻳ َ َ��َ َّﺪﺛ‬ ‫ﻮن‬ ٍ ِ ِ ِ َ ْ ّ َ َ ّ ُ َ َ َ​َ َ ُ ‫ﺗ ُﺼ ِﺪق َ�ﻠﻰ َﺳﺎ ِر ٍق� ﻓﻘﺎل ا�� ُ� َّﻢ ﻟﻚ ا��َ ْﻤﺪ‬ َ​َ َ​َ َ َ َّ َ َ َ​َ ‫��ﺗ َﺼﺪﻗ ّﻦ ﺑِ َﺼﺪﻗ ٍﺔ� �� َﺮ َج ﺑِ َﺼﺪﻗ ِﺘ ِﻪ‬ َ َ َ َ​َ َ َ ‫ ﻓﺄ ْﺻ��ُﻮا‬،‫ﻓ َﻮﺿ َﻌ َﻬﺎ �ِ� ﻳَﺪ ْى زاﻧِ َﻴ ٍﺔ‬ َ َ​َ َ َ َ َ َّ َ ّ ُ َ ُ َّ َ َ َ ‫ﻮن ﺗ ُﺼ ِﺪق اﻟﻠ ْﻴﻠﺔ َ�ﻠﻰ زاﻧِ َﻴ ٍﺔ� ﻓﻘﺎل‬ ‫ﻳ��ﺪﺛ‬ ْ َ َّ َ َّ َ َ َ َ َ َّ ُ َّ ‫ ��ﺗﺼﺪﻗﻦ‬،‫ﻚ ا��َ ْﻤ ُﺪ َ�ﻠﻰ َزاﻧِ َﻴ ٍﺔ‬ ‫ا���ﻢ ﻟ‬ َ َ َ َ​َ َ َ َ �ِ� ‫ﺑِ َﺼﺪﻗ ٍﺔ� �� َﺮ َج ﺑِ َﺼﺪﻗ ِﺘ ِﻪ ﻓ َﻮﺿ َﻌ َﻬﺎ‬ َ َ ّ ُ َ ُ َّ َ َ َ ُ َ ْ َ َ ّ َ ْ َ َ ‫ﻮن ﺗ ُﺼ ِﺪق َ�ﻠﻰ‬ ‫ﻳﺪى ﻏ ِ� ٍ� ﻓﺄﺻ��ﻮا ﻳ��ﺪﺛ‬ ْ َ َ َّ َ َ َ َ َ ُ ‫ َ�ﻠﻰ َﺳﺎ ِر ٍق‬،‫ﻏ ِ� ٍ ّ� ﻓﻘﺎل ا�� ُ� َّﻢ ﻟﻚ ا��َ ْﻤﺪ‬ َ َ َ َ َ​َ َ َ َ َُ ‫َو َ�ﻠﻰ زاﻧِ َﻴ ٍﺔ َو َ�ﻠﻰ ﻏ ِ� ٍ ّ�� ﻓﺄ� ِ َ� ﻓ ِﻘﻴﻞ � ُ� أ ّﻣﺎ‬ َ َّ َ َ َ َ َُ​َ َ َ َّ ‫ﻚ َ�ﻠﻰ َﺳﺎ ِر ٍق ﻓﻠ َﻌ� ُ� أ ْن � َ ْﺴ َﺘ ِﻌﻒ ﻋ ْﻦ‬ ‫ﺻﺪﻗﺘ‬ َّ َ ْ َ ْ َ َ َّ َ َ َ ُ َ َّ َّ َ َ َ ‫ وأﻣﺎ ا��اﻧِﻴﺔ ﻓﻠﻌﻠﻬﺎ أن �ﺴﺘ ِﻌﻒ‬،‫َ� ِ�ﻗ ِﺘ ِﻪ‬ َّ َ َ ُ َ ْ َ َ َ َ َ �ُ �ِ ‫ َوأ ّﻣﺎ اﻟﻐ ِ� ّ� ﻓﻠ َﻌ� ُ� ﻳ َ ْﻌ َﺘ‬،‫ﻋ ْﻦ ِ زﻧﺎﻫﺎ‬ َّ ُ َ ْ َ َ ُ َ �� �ُ ��‫ﻓ ُﻴ ْﻨ ِﻔﻖ ِ�� ّﺎ أﻋﻄﺎه ا‬ Hazrat Abu Hurairah (ra) narrated that Allah’s Messenger (sa) said: “A man declared, ‘I shall certainly give something in charity.’ So he went out with his charity and unwittingly placed it in the hand of a thief. The following morning, people began saying, ‘Charity was given to a thief!’ He said, ‘O Allah, all praise belongs to You. I shall certainly give charity again.’ “So he went out with his charity and placed it in the hand of a prostitute. The following morning, people began saying, ‘Last night, charity was given to a prostitute!’ Continued on page 3

Friday 21 August 2026 | AL HAKAM

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This Week in History 21-27 August A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

21 August 21 August 1923: On this day, Al Fazl, published that Abubakar Ayub Sahib, along with a few young men, had pledged allegiance to Hazrat Khalifatul Masih II (ra) and joined the Ahmadiyya Muslim Jamaat. To read his faith-inspiring story of this devout missionary, who had the honour to preach from East to West, see: “Pioneer Missionaries: Part 18 – Abubakar Ayub of Padang, Indonesia: A dedicated missionary” At alhakam.org 16 August 2024, p. 11). 21 August 1992: Hazrat Khalifatul Masih IV (rh) established Muslim Television Ahmadiyya International (MTA). This satellite-based channel broadcast its first show on this day from London. It started with a weekly one-hour programme, transmitting the Friday sermon. (Khutbat-e-Tahir, Vol. 11, p. 573) 21 August 2017: On this day, Hazrat Khalifatul Masih V (aa) inaugurated the Baitus Samad Mosque in Giessen, Germany. (“New Ahmadiyya Mosque opened in Giessen by Head of Ahmadiyya Muslim Community”, www.pressahmadiyya.com)

22 August 22 August 1924: During his 1924 tour of Europe, on this day, Hazrat Musleh-e-Maud (ra) reached London’s Victoria station, where he was received by Ahmadis. On this occasion, Huzoor (ra) also led everyone in a silent prayer. (Tarikh-eAhmadiyyat, Vol. 4, p. 446) 22 August 2008: During his Friday sermon on this day, at the inauguration of Jalsa Salana Germany 2008, Hazrat Khalifatul Masih V (aa) said that last year he had placed some restrictions on the German Lajna due to too much noise in the ladies marquee and some other issues. However, following many letters of apology, he was removing the restriction. Huzoor (aa) reminded everyone that the promise they had made should be fulfilled. Huzoor (aa) added that at Jalsa Salana Ghana, about 50,000 women would participate. There

was never any noise during prayer, sermons or speeches despite the heat and the fact that there was no separate arrangement for children.

23 August 23 August 1897: On this day, the court of Captain Douglas, after completing its proceedings, declared the Promised Messiah (as) not guilty. The judge dismissed the charges of attempted murder levelled by a prominent Christian missionary, Henry Martyn Clarke. Huzoor (as) was present in court when the verdict was announced. (Tarikh-eAhmadiyyat. Vol. 1, p. 633) 23 August 2013: During his Friday sermon on this day, Hazrat Khalifatul Masih V (aa) mentioned Zuhoor Ahmad Kiani Sahib of Orangi Town, Karachi, who was martyred on 21 August by two motorcyclists. His daughter was standing near the window and had a cup of tea in her hands; she threw the cup at them and, in response, they fired at her as well, but she survived. Zuhoor Ahmad Sahib was aged 47 and was a musi as well. He was working at the Federal Board of Revenue.

24 August 24 August 1899: The Promised Messiah’s (as) book Sitara-e-Qaisariya (Star of the Empress) was published in Zia-ul-Islam Press, Qadian, on this day. It was published under the supervision of Hazrat Hakim Fazl Din (ra), proprietor of the press. In this book, the Promised Messiah (as) highlighted the worldly and materialistic advancements and bounties prevailing during the reign of Queen Victoria. In this manner, he metaphorically guided the eyes and hearts towards the spiritual and Divine developments surfacing on earth. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 61) 24 August 1980: During his tour of Africa, on this day, Hazrat Khalifatul Masih III (rh) arrived in Accra, the capital of Ghana, where twenty thousand Ahmadis welcomed him at the airport. On the same day, Huzoor (rh) met with the President of Ghana, Dr Hilla Limann. In the evening, he inaugurated a newly constructed

mosque, unveiled the commemorative plaque of the under-construction mission house, and then addressed seven thousand Ahmadis. (Al Fazl, 4 September 1980, p. 1)

25 - 27 August 25 August 1920: On this day, Eid-ul-Adha was celebrated in Mauritius on Wednesday. Ahmadis offered Eid at Rose Hill Mosque. Non-Ahmadis filed lawsuits and spent huge sums of money to get hold of this mosque. To read more about this series of events, see: “100 Years Ago… – Opposition in Mauritius and news from Kathgarh and Qadian” at alhakam.org (9 October 2020, p. 13). 26 August 1892: The Promised Messiah (as) wrote back to Hazrat Hakeem Maulvi Noor-ud-Deen (ra), expressing his deep sorrow as an expulsion notice was served to Hazrat Maulvi Sahib (ra) from the administration of Kashmir State, where he had been serving as chief physician for many years. Huzoor (as) lamented the sorry state of affairs of this valley that ousted its most revered and considerate person. To read more, see: ‘‘Pursuit, betrayal and triumph: The formative years of Hazrat Hakim Maulvi Nuruddin – Part II’’ at alhakam.org. 26 August 1988: On this day, Hazrat Khalifatul Masih IV (rh) began his tour to East Africa, which was the first ever visit to East Africa by any Khalifatul Masih. (Silsila Ahmadiyya, Vol. 4, p. 849) 27 August 1946: On this day, Al Fazl published Hazrat Musleh-e-Maud’s (ra) call to the Muslim world to support the freedom movement of Indonesia. Huzoor (ra) stated that there were around 70 million Muslims in Indonesia, who belonged to one nation, spoke a common language, and had a desire for unity as well. To read more on this, see: Jamaat-e-Ahmadiyya’s role in Indonesia’s independence from the Dutch,” alhakam.org (24 December 2021, pp. 26-28).

AL HAKAM | Friday 21 August 2026 Continued from page 1

faith comes only when our purpose is to attain the pleasure of Allah the Almighty. Hazrat Khalifatul Masih V (aa) has also emphasised this countless times in his sermons and personal meetings with members of the Jamaat. It is for this very reason that the following couplet of Hazrat Khalifatul Masih II (ra) is cherished and well-known among Ahmadi Muslims across the globe:

�� َ ���‫�ا‬ ِ ‫��د��اك‬ � ��‫��ا ِ ْ َ��م‬ � ِ ِ �����‫اس‬

Meaning, “Consider service to the Faith a grace from God; never expect any reward in return for it.” (Lawh-ul-Huda, Anwar-ulUlum, Vol. 5, p. 190) In the same spirit, although – according to the couplet of Hazrat Musleh-e-Maud (ra) – we do not seek any reward for serving the faith, there is indeed one “reward” we yearn for: Allah the Almighty Himself. The true crown jewel of our existence is none other than Him. The question then arises: How does God manifest Himself in the life of a believer who serves Him sincerely? This is the subject we shall explore in this article, drawing upon the writings and incidents from the blessed life of Hazrat Musleh-e-Maud (ra). Huzoor (ra) addressed missionaries of the Jamaat, advising them that: “Thus, the thought of making sacrifices for the sake of faith must always be remembered. However, it should also be remembered alongside this that any sacrifice made for the faith brings its reward from Allah the Almighty. Therefore, you should cultivate spirituality within yourselves; thereafter, you will witness its results on your own. “Spiritual stages are of two kinds. There are some whom Allah the Almighty deems worthy of acceptance in this world – He grants them acceptance. Accordingly, the Holy Prophet Muhammad (sa) said in a hadith:

َْْ ُ ُ َ ْ ُ َ ُ َ ْ ُ َ ‫ض‬ ِ ‫ِفۡیۡوﺿَع َلٗہ اَلَقﺒۡوَل ِفِۡی اَل�ِر‬

“‘Then, acceptance is placed for him in the earth.’” (Zarreen Hidayat, Vol. 1, p. 402) In the above statement, Huzoor (ra) explains that Allah the Almighty knows the true nature of the individual and understands how beneficial such recognition and destiny will be for him; thus, He bestows it upon him accordingly. However, there is a second group of people who may not receive widespread acceptance among the people. Yet, as a believer understands, they too are granted a special grace from Allah. Huzoor (ra) further explains: “The second rank is that Allah the Almighty does not spread a person’s acceptance among the believers, but He opens for him the doors of His mercy. Such a person begins to experience the effects of divine friendship (wilayat-e-ilahi). In this way too, he realises that he has not remained unsuccessful, for he witnesses the grace and favour of Allah descending upon him.” (Ibid.) Huzoor (ra), further explaining how Allah “opens for him the doors of His mercy” and how a servant can sense this, says: “Whoever sets out to serve for the

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when one serves Allah, the foundation of

that service must be rooted in spirituality. Only then will the person remain truly successful.

sake of God Almighty should seek acknowledgement of his service from Allah alone. It is not necessary that Allah manifest this acknowledgement through the tongues of people; rather, He makes it evident through His revelation, His help, and His support. “A person ought to reflect upon himself and consider how Allah the Almighty is dealing with him. If Allah honours him with His love, His word and His support, then what greater shame could there be than for him to think: ‘All of this is insignificant – I still desire praise from people?’ “If a person is not praised in the sight of Allah the Almighty, what benefit can the praise of people possibly bring him?” (Zarreen Hidayat, Vol. 1, p. 400) Here, Hazrat Musleh-e-Maud (ra) has made it absolutely clear that service to the faith and its blessings come from Allah alone. When a believer relies upon the praise of other human beings, he becomes ungrateful to Allah the Almighty and risks losing the blessings that Allah has already bestowed upon him. If one fails to show gratitude for Allah’s mercies, one may ultimately lose them altogether. As Allah the Almighty says:

ُ ۡ ُ َُۡ ُۡ َ َُۡ ‫ِفاَذَک َُر َۡو� ِ ۡ​ۡیۤ اَذَک َۡرُک ُۡم َ​َواﺷ� َُر َۡوا ِل ِ ۡ​ۡی َ​َوَلَا ِتُک� ُ� َۡو ِۡن‬

“Therefore remember Me, and I will remember you; and be thankful to Me and do not be ungrateful to Me.” (Surah alBaqarah, Ch.2: V.153) Later in the same speech, Huzoor (ra) presents his own example for the lifedevotees and missionaries, showing how Allah manifested these blessings in his own life. Huzoor (ra) says: “We have witnessed a time after the passing of the Promised Messiah (as) when certain people made it their mission to obstruct others – hindering them from undertaking any work, and, should they attempt anything, raising objections at every step. At such times, when a task was entrusted to me, they would say, ‘It is a disgrace to the progeny of the Promised Messiah (as) to have this work done by him; we cannot tolerate it.’ Yet, on another occasion, the very same individuals would approach Hazrat Khalifatul Masih Ira and complain, ‘He does nothing at all.’ These were the circumstances through which we had to pass. “Nevertheless, in those very times, I observed that not a single week would pass without Allah the Almighty revealing news of the unseen or bestowing glad tidings. I would convey these to my friends, and they would come to fruition. Whoever places his trust in Allah the Almighty grants him support and divine succour – sometimes through knowledge, sometimes through glad tidings, and sometimes through His abundant bounties. “Though I never received formal, systematic instruction in knowledge, when I set out for Hajj, Hazrat Khalifatul Masih I (ra) took my hand and led me aside.

In private, he said, ‘Look, my son! Life is uncertain; I do not know whether I shall be alive when you return. Therefore, I tell you now: you are my student. Yet I am also your student. From your sermons and speeches, I have learned the meanings of many verses of the Holy Quran, and I found them most pleasing.’ “Just think about this: what greater joy can there be for a student than that his teacher has benefited from his knowledge? This is the highest reward a student may ever receive from a teacher. Thus, when a person dedicates himself to the service of Allah, and when his service is founded upon spirituality, he can never remain unsuccessful.” (Zarreen Hidayat, Vol. 1, pp. 400-401) These incidents from the life of Hazrat Khalifatul Masih II (ra) show us how the two levels of spiritual reward, which Huzoor (ra) explained, manifested in the highest measure in his life. I would like to conclude this article with some heartfelt and inspiring words from the same speech by Hazrat Musleh-e-Maud (ra), offering motivation for all those who have devoted themselves wholeheartedly to the cause of Islam. Huzoor (ra) says: “Seeking recognition for your services to the faith is a form of ill-thinking – first of all, ill-thinking of Allah the Almighty, and secondly, ill-thinking of your own self. It is ill-thinking of Allah because whoever serves God, it is God Himself who appreciates his works and acknowledges him. And even if the whole world were to conspire to erase him from the earth, they could not succeed. “People may try to push him behind their backs, yet Allah the Almighty elevates him to the forefront. People may wish to cast him into the pit of ignominy, but Allah places him upon the heights of recognition and honour. “Whoever doubts God in this way, or seeks to elevate himself by his own power, can never make true progress. That is why the Holy Prophet (sa) said that whoever seeks an office or position, it should not be granted to him. Thus, to think that your services have gone unrecognised is both illthinking of Allah and ill-thinking of your own self. […] “Therefore, when one serves Allah, the foundation of that service must be rooted in spirituality. Only then will the person remain truly successful. But whoever keeps his eyes on the approval or praise of people will be deprived of success. Man is, indeed, like a flute in the hands of Allah the Almighty. Allah blows into the flute of whomever He wills; yet, whoever lacks spirituality is like a broken flute, incapable of producing any melody. “Hence, the desire to serve the faith, and the foundation of that service, must rest upon spirituality. In such a case, a person will never be disappointed.” (Ibid., pp. 399401) (Yusuf Fazakkir Nuhu Jamia Ahmadiyya International Ghana)

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He said, ‘O Allah, all praise belongs to You, even though it was given to a prostitute. I shall certainly give charity again.’ “So he went out with his charity and placed it in the hand of a wealthy man. The following morning, people began saying, ‘Charity was given to a wealthy man!’ He said, ‘O Allah, all praise belongs to You, even though it was given to a thief, a prostitute and a wealthy man.’ “He was then told, ‘As for your charity to the thief, perhaps it will cause him to refrain from stealing. As for the prostitute, perhaps it will cause her to refrain from illicit sexual conduct. And as for the wealthy man, perhaps he will take heed and spend from that which Allah has bestowed upon him.’” (Sahih al-Bukhari, Kitab az-zakat, Bab idha tasaddaqa ‘ala ghaniyyin wa huwa la ya‘lamu, Hadith 1421)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Three Rights Mentioned in Surah An-Nas If any other being does have a right to be praised, it is only through God’s good graces. This too is a mercy of God Almighty that despite His being One and without Partner, as a gift, He has allowed certain others to be a part of His own praiseworthy qualities. As Allah the Exalted states:

َ� ٰ َ� َ� ُ َ ُ ‫اس َِم ۡ​ۡن‬ ‫َق َۡل ا َُعۡوَۡذ ِ​ِبﺮَ ِ�ب اَلَن‬ َِ ‫اس َ​َم َِل‬ ِ ‫اس ِاَل ِٗہ اَلَن‬ ِ ‫َک اَلَن‬ ِ َ� َ ۡ ُ ۡ � َ‫َ� � َِر اَلۡ​ۡوَ َۡسۡو‬ ‫اس � اَلۡخَن‬ ِ‫اس اَل َ ِۡذۡی ُّیُ َۡوَ َۡس ِۡو ُس ِف ِ ۡ​ۡی ُﺻَد َۡوِر‬ ِ ِ َ � َ � ۡ َ � ‫اس‬ ِ ‫اس َِمۡن اَل ِ​ِجَن ِ​ِۃ َواَلَن‬ ِ ‫اَلَن‬

Say, ‘I seek refuge in the Lord of mankind, the King of mankind, the God of mankind, from the evil of the sneaking whisperer, who whispers into the hearts of men, from among the Jinn and mankind.’ In this blessed chapter, along with that Being who is truly worthy of praise, Allah Almighty has also hinted at those who are worthy of praise in the partial sense. This is so that higher moral qualities may be perfected. As such, three kinds of rights have been alluded to in this chapter.” The Promised Messiah (as) said: “Seek refuge with Allah, who encompasses every perfect quality, and Who is the Lord and King of mankind, the One Who is truly worthy of worship and sought by all. This chapter is such that although it retains the true essence of God’s Oneness, along with this, it also indicates that one must not fail to fulfil the rights of other human beings either, who are a reflection, as it were, of these titles. (Malfuzat [English], Vol. 2, pp.188 - 189)

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that tremors were felt across a staggering 1.6 million square miles, swaying land from modern-day Pakistan across northern India to the Tibetan Plateau. The immediate human and economic toll of the disaster was catastrophic, making it one of the deadliest seismic events in Indian history. More than 20,000 lives were cut short in an instant, as the early morning timing caught many residents asleep inside their homes. Across the rugged terrain, approximately 100,000 buildings collapsed into heaps of stone and timber, completely levelling thriving mountain towns like Kangra, Dharamshala and McLeod Ganj. The devastation extended deep into the region’s agricultural lifeline; massive landslides killed over 53,000 domestic animals and obliterated the intricate network of hillside aqueducts that communities had relied on for generations to irrigate their crops, causing a major economic loss besides the loss of life and property. Beyond the immediate loss of life, the earthquake wiped out centuries of cultural heritage. The revered Devi temple – one of the oldest and most sacred Hindu shrines in northern India – collapsed under the violent tremors.

Humbling the arrogant and materialist Imran Ahsan Karim-Mirza Australia

On the crisp morning of 18 April 1906, ordinary San Franciscans were just beginning their daily routines – shopkeepers sweeping storefronts, milkmen making rounds and families preparing breakfast – when a violent 7.9-magnitude earthquake struck without warning at 5:12 am, violently ripping up streets and collapsing thousands of buildings in seconds. As the initial tremors subsided, a far more terrifying disaster unfolded as ruptured gas lines ignited catastrophic fires that raged uncontrollably for three days, fuelled by a lack of water from broken water mains. The inferno trapped residents, destroyed over 80% of the city, and ultimately claimed more than 3,000 lives, instantly transforming a bustling capitalist metropolis into a smouldering landscape of ruin and resilience. I am profoundly fascinated by how the Promised Messiah (as) explicitly delineated the catastrophic earthquakes in San Francisco, Formosa and Chile, alongside the disaster in Kangra, as the undeniable fulfilment of his prophecies concerning global calamities. This convergence naturally compels one to question: why do these events hold such paramount importance for the reflection of all humanity? We read in the Holy Quran: “When the earth is shaken with her [violent] shaking, And the earth brings forth her burdens.” (Surah az-Zilzal, Ch.99: V.2-3). According to Arabic lexicons, the word thiqlun means anything which is in much demand and is preserved; treasure or

buried treasure; burden (The Five-Volume Commentary, Surah az-Zilzal, Ch.99: V.2-3). The Promised Messiah (as) was asked on his claims about earthquakes and he clarified in his book, Haqiqatul Wahi: “Not only the earthquakes, but other terrible calamities will also appear, some from heaven and some from earth. This will occur because mankind has abandoned the worship of their God, and have fallen upon materialism with all their heart, all their resolve, and all their thoughts. Had I not come, these calamities might have been delayed a little, but with my coming the hidden designs of God’s wrath that had remained hidden for a long time, have been manifested as God said: ‘We never punish until We have sent a Messenger’ (Surah Bani Isra’il, Ch.17: V.16). And those who repent shall find security and those who fear before the calamity overtakes them will be shown mercy.” (Haqiqatul Wahi [English], p. 327)

The story of San Francisco Some 57 years before the earthquake, in 1849, the California Gold Rush completely transformed San Francisco from a sleepy maritime hamlet of roughly 800 people into a chaotic, multi-ethnic boomtown of over 25,000 residents. Following the initial discovery of gold at Sutter’s Mill in 1848, a massive wave of an estimated 90,000 fortune hunters – immortalised as the “Forty-Niners” – poured into the region by land and sea, turning San Francisco into the primary gateway to the goldfields. During the peak five years of the initial rush (1848-1853), miners pulled roughly 370 tonnes of gold out of the ground. The sheer

volume of gold flooding the markets from California and Australia doubled the world’s circulating gold supply. This massive influx stabilised international trade and pushed the global economy onto the international gold standard by 1873. By 1880, the massive wealth generated by the rush financed an agricultural boom in America.

Great Kagi earthquake On 17 March 1906, a violent 6.8 magnitude earthquake struck southwestern Formosa (now Taiwan), centred on modernday Meishan, Chiayi County. Historically referred to as the Great Kagi Earthquake, the disaster occurred during the period of Japanese colonial rule and remains the thirddeadliest earthquake in the island’s recorded history. The powerful tremor caused massive surface ruptures, obliterating entire villages, triggering widespread fires, and resulting in 1,258 deaths and thousands of injuries. Formosa was highly productive and wealthy compared to its regional neighbours even back then.

Kangra earthquake The catastrophic Kangra earthquake violently struck the western Himalayas of northern India at 6:11 am on Tuesday, 4 April 1905, forever altering the landscape of the undivided Punjab province. Registering a massive 7.8 magnitude, the seismic shockwaves erupted from a complex subsurface rupture beneath the sub-Himalayan hills near Kangra and Dharamshala. The tectonic convulsions radiated outward with such extreme intensity

Humanitarian disasters In the rugged heights of Kangra, unyielding geography cut survivors off from the world, with landslides destroying paths and trapping victims before rescuers could arrive on foot. San Francisco’s earthquake was eclipsed by a four-day firestorm, fueled by broken gas lines and a lack of water pressure, while leaders hid the true death toll. In Formosa, fragile mud-brick homes collapsed, prompting the Japanese administration to use strict, military-style discipline to manage the aftermath. All three disasters exposed how early 20th-century governments – whether democratic, imperial or colonial – struggled to answer humanity’s call when overwhelmed by catastrophic forces. In each case, authorities lacked modern emergency management systems, forcing a heavy reliance on military intervention to maintain basic order, enforce martial law and distribute aid. Physical infrastructure failures, such as fractured water mains in San Francisco and obliterated mountain roads in Kangra, crippled immediate rescue efforts, while cultural and linguistic divides in Formosa further slowed administrative relief. Ultimately, these events laid bare a universal truth of the era: when facing natural disasters of this magnitude, the scale of human suffering vastly outpaced the logistical and institutional capabilities of the states tasked with saving them. The theme of natural calamities continues till today, where even the most formidable and resourceful nations find themselves powerless to shield their citizens from catastrophic ruin, leaving a wake of profound and enduring human suffering.

Final word Materialism dictates that human value is measured solely by possessions, sparking an insatiable greed that forces a deeply selfcentred growth. When the accumulation of wealth by nations becomes the sole metric of success, empathy is discarded and fellow humans are reduced to mere instruments or obstacles on the path to accumulation. This

AL HAKAM | Friday 21 August 2026 unchecked acquisition inevitably expands beyond individual malice into systemic injustice and violence, driving nations to wage devastating wars simply to seize resources, secure markets, and violently sustain the very power structures that feed their greed. These calamities shake the hubris of such wealthy nations too. The fame San Francisco gained in the prophecy by the Promised Messiah (as) retains its deep significance, as the city remains a symbol of materialism today. San Francisco is widely considered one of the ultimate global symbols of wealth and hyper-capitalism. The city transitioned from a 19th-century gold and banking empire into the modern epicentre of global technology, venture capital, tech and Artificial Intelligence (AI). The modern tech economy of the San Francisco Bay Area generates wealth at a scale unprecedented in human history. The city generates massive Gross Domestic Product, pulling in the majority of global venture capital. The San Francisco Bay Area’s total GDP exceeds $1.3 trillion, putting its standalone economy on par with entire G20 nations. When humanity relies on the hubris of human wealth and technological marvels, Allah the Exalted asserts His power through such calamities to ensure that human arrogance is checked. Thus, humanity is forcefully awakened to its own profound vulnerability, leaving it with no choice but to seek a spiritual refuge. As expounded in Haqiqatul Wahi, these catastrophic upheavals are not manifestations of divine cruelty, but rather severe mercy sent to rouse the world, urge moral reformation, and guide mankind toward the appointed reformer of the age. Amidst these turbulent storms of the end times, a divine safe haven is promised: those who sincerely repent and reform their character are granted an enduring spiritual peace and divine protection. For over a century, the noble successors of the Promised Messiah (as) have steadfastly guided the Jamaat to embody the true spirit of service, channelling this divine mission through institutions like Humanity First to become the ultimate helpers of

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mankind – serving the suffering and the marginalised irrespective of their faith, race or status, especially during disasters. This enduring legacy places a profound and sacred responsibility upon the shoulders of every Ahmadi Muslim to continuously refine and polish our skills in humanitarian efforts, systematically train our youth and stand prepared to act as a resilient safe haven of comfort and relief during humanity’s darkest hours of natural and human-caused calamities, such as wars. The Promised Messiah (as) warned: “O Europe! You are not safe! And O Asia! Neither are you secure! And O the dwellers of Islands! No artificial ‘God’ will come to your aid. I see cities falling and habitations in ruin. That One and Unique God remained silent for a long time. Abominations were committed before His eyes and still He remained silent. But now He shall reveal His countenance in an awe-striking manner. Let him who has ears hear that the Hour is not far. I strived to bring everyone under the protection of God, but the ordained decrees had to be fulfilled. I say it truly that this country’s turn is also drawing near. The age of Nuh [Noah] shall appear before your eyes, and you will witness with your own eyes the incident of the land of Lut [Lot]. But God is slow to wrath. Repent so that you are shown mercy. He who abandons God is a worm, not a man; and he who does not fear Him is dead, not alive.” He also authored a poem in Urdu whose translation is given below. “O ye who slumber! Awake at once– “it is no time to dream– “The heart is restless with– “what God’s revelation has informed– “I see the earth– “with quakes in heaves and throws– “The time is nigh– “the Flood is about to come– “That Noble Lord is standing– “on the path of the pious– “The righteous need not fear– “though the maelstrom is huge– “No ark can save now– “from this surging swell– “All excuses are gone– “just the Great Forgiver is there!”

NEWS

Fifth national Waqf-e-Nau ijtema held in Benin Mirza Farhan Ahmad Baig Benin Correspondent The Waqf-e-Nau Department of Jamaate-Ahmadiyya Benin organised its Fifth Annual Ijtema on 27-28 June 2026 at the Bait-ut-Tauhid Mosque in Cotonou. The opening ceremony began with a recitation from the Holy Quran, followed by an Urdu poem. Mouhamed Loukoumane Bissiriou Sahib, Amir Jamaat Benin, presided over the session and, in his address, advised the members to follow the example of Hazrat Maryam (as), who obeyed the commandments of Allah. After a silent prayer, the opening ceremony ended. A documentary on the activities of Jamia Ahmadiyya Burkina Faso was played to encourage the youth to prepare themselves to join Jamia after completing their basic studies. After the Zuhr and Asr prayers and lunch, academic competitions were held. Then, a workshop was conducted by Louqman Daouda Sahib, who presented the orientations and fields in which Waqf-e-Nau

members can serve the Jamaat effectively. This was followed by sports activities. After the Maghrib and Isha prayers and dinner, an oral examination of the syllabus was taken. The second day began with Tahajjud and Fajr prayers, followed by a dars on the responsibilities of Waqf-e-Nau members by Issa Ibrahim Sahib (a waqif-e-nau). Individual jaiza forms were filled out for all participants and then the annual book questionnaire was completed by some of those above the age of 15. A meeting with parents was also held to guide them on maintaining proper records of their children and to encourage them to nurture their children’s spiritual development. An exhibition and a stall were installed at the venue for all participants with historical photos of Waqf-e-Nau activities in Benin since 2005. The concluding session was held under the presidency of Amir Sahib Jamaat Benin. After the prize distribution ceremony, Amir Sahib delivered the concluding address. In total, the attendance was 157 and the programme concluded with a silent prayer.

Charity fundraising events organised by Lajna Imaillah Australia Saima Waseem Secretary Khidmat-e-Khalq, Lajna Imaillah Australia The National Department Khidmat-eKhalq of Lajna Imaillah Australia held a National Charity Fundraiser 2026, with participation from majalis across Australia. The purpose of this initiative was to raise funds for various charitable foundations whilst encouraging sisterhood bonds and the importance of financial sacrifice within our members. Through the collective efforts of members nationwide, a total of $17,000 was raised for charity. The fundraiser included a variety of

traditional food stalls, creating a lively and welcoming atmosphere for everyone who attended. The members worked together throughout the day to prepare and serve food, manage the stalls, handle finances and ensure everything ran smoothly. The event also gave members of all ages the chance to volunteer and work together, strengthening the sense of unity within the Jamaat while raising funds for a charitable cause. All proceeds from the fundraiser will be donated to various charitable foundations, enabling the department Khidmat-e-Khalq to continue supporting those in need and fulfilling its objective of serving humanity.

Friday 21 August 2026 | AL HAKAM

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100 years

The calamity of Damascus and the fulfilment of prophecies (1926) which they depend for their livelihood. They regard the mosque not as the House of God, but as their own personal property and they do not fear the warning:

Hazrat Maulana Jalaluddin Shams (ra) (1901-1966)

War and destruction

ۡ ‫َ​َو َ​َم ۡ​ۡن َاَ ۡ​ۡظ َ​َل ُ​ُم ِ​ِم �َ​َّم ۡ​ۡن �َ​َّم َ​َن َ​َع َ​َم ٰ​ٰسِج َ​َد ال ٰ�ّٰل ِ​ِہ َاَ ۡ​ۡن �ُّیُ ۡ​ۡذَکَ َ​َر ِفِ ۡ​ۡی َ​َہا‬ ‫اۡس ُ​ُم ٗ​ٗہ َ​َو َ​َس ٰ​ٰعی‬ َ ِ ‫ِف ِ ۡ​ۡی َخ َ​َر ِاِب َ​َہا‬

Thus far, the situation in Damascus remains unchanged. The war continues, and there appears to be no prospect of peace. All the former members of the government have been placed under arrest and sent away somewhere, while new members have been appointed. Other prominent people are also being detained. Bunkers have been constructed throughout the city and cannons thunder daily.

‘I see cities falling and habitations in ruin’ The Promised Messiah (as) had said, “I see cities falling and habitations in ruin”; thus, we witnessed this scene with our own eyes. Entire neighbourhoods in Damascus were demolished and reduced to heaps of dust, while the settlements surrounding Damascus were ruined.

The revelation concerning the calamity of Damascus In this way, the revelation concerning the “calamity of Damascus” was fulfilled as clearly as the midday sun. The word “calamity” indicated that the affliction would not last merely a day or two, but would endure for a considerable period, and so it proved to be.

Other prophecies fulfilled through this war This was not the only revelation. Other revelations were also fulfilled through this event, among which our beloved master, Hazrat Khalifatul Masih II [ra] recorded in Tuhfa Amir-e-Kabul [Da’watul Amir]. They are as follows:

‫آشت اشفں۔ اصمحل ارعلب۔ ریسم ارعلب۔ تفع ادلایر‬ ‫ذکرکی‬ That is, following the great war, avenues would emerge for the Arabs, the pursuit of which would prove beneficial to them and the Arabs would leave their homes. Their homes would be blown apart in the same manner as My [God’s] mention was erased from there.

The ‘volcanic eruption’ and the Arab awakening Explaining this, Hazrat Musleh-e-Maud [ra] stated: “The revelations indicate that a volcano will erupt and the interests of Arabia will be connected with it and they will leave their homes. This subject cannot, by any means, be applied to a physical earthquake. It is therefore clear that the ‘volcano’ refers to that hidden fervour in the dispositions which will erupt in response to an event. At that time, the Arabs too will realise that remaining silent is contrary to their interests and they will leave their homes and take advantage of the opportunity.”

The Arabs turning towards national progress Similarly, among the revelations of the Promised Messiah (as) recorded in Tohfa Shahzadah Wales [A Present to His Royal Highness – The Prince of Wales] is the following revelation: “The Arabs would strive for their national progress.”

The hidden fervour that erupted Thus, all these prophecies were fulfilled by the grace of Allah the Almighty. The cause of this war was precisely that hidden fervour in the dispositions which

erupted in response to a single event. The event was that the chief of Jabal al-Druze, in accordance with the wishes of the people of Druze, sought the replacement of the French ruler of Jabal al-Druze.

The revolt in Jabal al-Druze However, the French governor dealt with the matter harshly and paid no attention to his request. As a result, the hidden fervour against the government that existed in the dispositions erupted like a volcano and the whole of Jabal al-Druze turned against the government. Then the people of Syria also responded to their call and left their homes. Houses were destroyed and a war for independence began. Thus, through the present war, the aforementioned revelations of the Promised Messiah (as) were fulfilled to the letter.

Obstacles to tabligh As conditions continued to deteriorate, obstacles to tabligh [preaching] increased. Perhaps some friends are unaware of the religious conditions here. There is no lecture hall where religious lectures can be delivered, nor are religious lectures given here and there is no public dars gah [religious institution] where lessons could be conducted. As for the mosques, they are the retreats or estates of the religious leaders, upon

“And who is more unjust than he who prohibits the name of Allah being glorified in Allah’s temples and seeks to ruin them?” (Surah al-Baqarah, Ch.2: V.115) No one can say anything in refutation of their unreasonable beliefs. It is an incident from two years ago that Sheikh Rashid Rida, editor of Al-Manar in Egypt, came here. At the request of some people, he delivered a lecture on a religious matter in the Umayyad Mosque. Some point in it was contrary to the views of the religious leaders of Damascus. They created an uproar over it and incited the ignorant against him, who became ready to attack him. There were also some newly educated young men present. With great difficulty, they rescued him and took him away from there.

Absence of religious newspapers There is no religious newspaper in which religious articles can be published. There are dozens of newspapers and magazines in the region of Syria, but they all discuss politics or are humorous publications, such as the Panj Akhbar in Urdu. I asked the editors why they did not publish a religious newspaper. They replied that no buyers could be found. This shows how far these people have drifted from religion. Moreover, the managers and editors are such that they refrain from publishing religious articles. Only a few days ago, I changed my residence and an announcement was required. It contained a sentence stating that anyone wishing to discuss religious matters could come to our residence, regardless of their religion. According to the prescribed rate, the announcement would have cost approximately one rupee, but the manager said that since the announcement was religious in nature, its charge would be one pound. I therefore had the announcement published in another newspaper.

AL HAKAM | Friday 21 August 2026 Prejudice and blind following I had the opportunity to speak with some of the religious leaders. Some among them are extremely prejudiced and blind followers. Some were found to be completely devoid of faith. Apparently, they affirm that the Holy Prophet (sa) is true and that the Holy Quran is the Word of Allah, but when one probes a little deeper and asks questions, their hearts are found to be completely devoid of faith. Those among them who are righteous are very few in number and they are afraid of the other religious leaders.

The newly-educated Approximately 80 per cent of the newly-educated group are such as have an aversion to religion and regard religious matters with ridicule and derision. Most of them are materialists and call themselves Muslims only because their forefathers were Muslims.

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evil with evil and enjoins good treatment. I told him, “You have made a great mistake by leaving Islam. Before going to others, you should have investigated at home whether the thing for which you were going to someone else was already present in your own home or not.” The Holy Quran has presented this teaching in the best possible manner. Allah the Almighty says:

ُ ۡ � ‫َلَا َیَ ۡ​ۡن ٰ​ٰہ ُ​ُک ُ​ُم ال ٰ�ّٰل ُ​ُہ َ​َعِن اَّل�َِذۡیۡ َ​َن َل َ ۡ​ۡم ُیَُقَاِت ُ​ُلۡوُۡک ُ ۡ​ۡم ِفی‬ ‫الِّدۡیۡ ِ​ِن َ​َوَل َ ۡ​ۡم ُیُۡخ ِ​ِر ُ​ُجۡوُۡک ۡ​ۡم‬ ِ ِ ِ ِ َ ۤ ُِ ۡ ُ ُ َ َ ُ ُ� ُ َ �ٰ َ� ُ ۡ ۡ ۡ َ ۡ �‫ۤۡو‬ ‫�ِ​ِّم ۡ​ۡن ِ​ِدَیَاِرُِک ۡ​ۡم َا ۡ​ۡن َتَب َ �ُّرۡوُہۡم َوُتۡق ِ​ِسُط ا ِ​ِاَلۡی ِ​ِہۡم� ِ​ِاَّن الّٰلَہ ُی ِ​ِحُّب‬ ۡ ۡ ۡ ‫اۡل ُ​ُمۡق ِ​ِس ِ​ِطۡی َ​َن‬

[“Allah forbids you not, respecting those who have not fought against you on account of your religion, and who have not driven you forth from your homes, that you be kind to them and act equitably towards them; surely Allah loves those who are equitable.” (Surah Al-Mumtahinah, Ch.60: V.9)] Look, in this verse, good treatment towards people of other religions has also been enjoined. Then God says:

َ� َ َ ٌ َ� َ َ َ� ۡ َ َ َ َ َ ‫ِ​ِا ۡ​ۡدَفۡع ِ​ِباَّلِتِ ۡ​ۡی ِ​ِہَیَ َا ۡ​ۡح َ​َس ُ​ُن َف ِ​ِاَذا اَّل ِ​ِذ ۡ​ۡی َبَ ۡ​ۡیَنَک َ​َوَبَ ۡ​ۡیَن ٗ​ٗہ َ​َع َ​َد َاَوٌۃ َکَاَّن ٗ​ٗہ َ​َوِل ِ �ٌ​ٌّی‬ For instance, a young man who had ‫َ​َح ِ​ِم ۡ​ۡی ٌ​ٌم‬

A conversation with a secularist

been educated in Paris said during a conversation that he was a secularist and was called a Muslim because his parents were Muslims. I asked him why he had abandoned Islam and adopted the secular belief. What quality had he found in it that was not found in Islam? He said that there is prejudice in the religion of Islam, whereas the secular belief regards prejudice as wrong, does not repay

[“And lo, he between whom and thyself was enmity will become as though he were a warm friend.” (41:35)] If someone causes you harm, you should repel it in the best manner. By adopting this approach, the benefit will be that the person who was previously your enemy will, upon witnessing your kind treatment, become a

sincere and compassionate friend. Then, in the Holy Quran, Allah the Almighty judges between two religiously prejudiced groups and says:

َ� َ� َ َ​َ َ ۡ ‫َ​َوَقاَل َ ِ​ِت اۡل َ​َی ُ​ُہۡوۡ ُ​ُد َل َ ۡ​ۡی َ​َس ِ​ِت الَّن ٰ​ٰص ٰ​ٰری َ​َعٰلٰی َش ۡ​ۡی ٍ​ٍء� �َّوَقاَل َ ِ​ِت الَّن ٰ​ٰص ٰ​ٰری‬ َ ‫َل َ ۡ​ۡی َ​َس ِ​ِت اۡل ۡ َ​َی ُ​ُہۡوۡ ُ​ُد َ​َعٰلٰی َ​َش ۡ​ۡی ٍ​ٍء� �َ​َّو ُ​ُہ ۡ​ۡم َیَ ۡ​ۡت ُ​ُلۡوۡ َ​َن اۡل ۡ ِ​ِک ٰ​ٰت َ​َب� َ​َک ٰ​ٰذِل ََِک َ​َق‬ ‫اَل‬ َ� َ ۡ َ َ َ ُ �ٰ َ ۡ ‫اَّل ِ​ِذۡیۡ َ​َن َلَا َی ۡ​ۡعَل ُ​ُمۡوۡ َ​َن ِ​ِمۡث َ​َل َقۡوِۡل ِ​ِ​ِہ ۡ​ۡم� َفالّٰل ُ​ُہ َیَ ۡ​ۡحُک ُ​ُم َبَ ۡ​ۡیَن ُ​ُہ ۡ​ۡم َیَۡوۡ َ​َم اۡل ِ​ِق ٰ​ٰی َ​َم ِ​ِۃ‬ ُ َ ُ ۡ ‫ِفِ ۡ​ۡی َ​َما َکاُنۡوۡا ِفِ ۡ​ۡی ِ​ِہ َیَۡخ َ​َت ِ​ِلُفۡوۡ َ​َن‬ [“And the Jews say, ‘The Christians stand on nothing;’ and the Christians say, ‘The Jews stand on nothing;’ while they both read the same Book. Even thus said those who had no knowledge, like what they say. But Allah shall judge between them on the Day of Resurrection concerning that wherein they disagree.” (Surah al-Baqarah, Ch.2: V.114)] That is, the Jews, because of religious prejudice, say that there is no virtue in the Christians, while the Christians, in opposition to them, say that there is no virtue in the Jews. Allah the Almighty says that both are mistaken. At the very least, they acknowledge one Book, the Torah, so why do they completely deny one another’s virtues? Allah the Almighty says that ignorant people, who possess religious prejudice, are those who deny the virtues of others. This demonstrates the purity of the underlying principle. Thus, Islam does not teach prejudice; rather, it removes it. If anyone displays prejudice, it is their own error.

The general public

The third group consists of the general public, the ignorant, who are generally followers of the religious leaders and regard them as lords besides Allah. Among them is a group consisting of traders and professionals, some of whom are educated. Among all of them, if there were any possible means of preaching, it would be through gatherings and tracts. During the day, most people are occupied with their work. At night, there is a custom here of remaining awake until late and gatherings are held in homes. However, ever since this war began, martial law has been in force. For this reason, no one can leave their home at night.

Difficulties in distributing religious literature Tracts also cannot be published because military law is in force. No tract, newspaper or magazine can be printed by the printers without being reviewed by the director of publications and under the prevailing circumstances, the director of publications does not permit religious tracts to be published under military law on the grounds that they would cause an uproar. Under these circumstances, members of the Jamaat can estimate how conveying the message [of Islam Ahmadiyyat can be a really challenging task…]. – Jalaluddin, Damascus (Translated by Al Hakam from the original Urdu, published in the 3 August 1926 issue of Al Fazl)

Seven steps to dismantle the ‘problem of suffering’ Abdul Hadi Masood Missionary, Norway The problem of suffering can be a difficult topic to grapple with, particularly when one directly witnesses significant pain and hardship in the world. For this reason, it is important to temporarily set aside emotions and approach the issue with careful and logical reflection. In this article, I aim to present seven simple points that may help us understand this concept better.

God is beyond our understanding The understanding that God and His actions are beyond human comprehension is a fundamental principle in religion as a whole. As the Promised Messiah (as) repeatedly stated in his writings:

ِ ‫دعِمملعےس‬ ِ ‫دعِمےشالزمںیہنآات‬

“Lack of knowledge regarding something does not necessitate its non-existence.” The same principle applies to God’s wisdom and reasoning, i.e. “I cannot see a reason” does not mean that “there is no reason.” Human beings often assume that if they cannot immediately perceive wisdom behind an event, then no wisdom exists. However, such an assumption reflects the limitations of human understanding rather than the absence of purpose.

This point is important because we must first establish the framework within which this discussion is taking place. Are we addressing the issue purely within the limits of human logic or are we considering it beyond human logic altogether? Without clarifying this distinction, many arguments become unclear or even meaningless. For example, if one presents logical dilemmas involved in creating a world entirely without suffering or highlights certain benefits that arise from suffering, the response could simply be: “God is AllPowerful and could create a world without suffering while still preserving those benefits.” Such a response effectively moves the discussion beyond the boundaries of human reasoning altogether. Therefore, the arguments presented in this article will primarily operate within the framework of human logic and understanding. However, if one chooses to move beyond that framework and appeal to the unlimited nature of God’s power and wisdom, then the answer has already been established in this very point: God’s knowledge and reasoning transcend human comprehension. God will recompense humans for what they have suffered Furthermore, if we are to discuss God according to the Islamic conception of Him,

including attributes like Merciful and Just, then intellectual consistency requires that we also take seriously the other theological principles connected to that understanding, rather than selectively accepting only those attributes that are relevant to the objection. As Hazrat Mirza Tahir Ahmad (rh) describes when comparing the worldview of an atheist and a believer: “If the atheist’s scepticism is correct, then death seems to be the only solution for the drawn out misery of the innocent sufferers. If the believer’s scenario of creation is right, then death again acquires the role of a redeemer, but in a completely different way. For them, death acts only as a gateway to the life after death, which will usher the innocent sufferers into an era of unlimited reward.” (Revelation, Rationality, Knowledge & Truth, p. 189) In Islamic theology, God will recompense humans for what they have suffered, so much so that it is mentioned in a hadith that the Holy Prophet (sa) said: “No calamity befalls a Muslim but that Allah expiates some of his sins because of it, even though it were the prick he receives from a thorn.” (Sahih al-Bukhari, Kitab al-Marza, Hadith 5640) About children who pass away at a young age, the Holy Prophet (sa) said that they will be in Paradise and Hazrat Abraham (as)

will take care of them. (Musnad Ahmad bin Hanbal, Musnad al-Mukthirina Mina asSahabah, Musnad Abi Hurairah, 2001, Vol. 14, p. 71, Hadith 8324) Even the parents of such children would be forgiven on account of their suffering. The Holy Prophet (sa) said: “Any Muslim whose three children died before the age of puberty will be granted Paradise by Allah because of His mercy to them.” (Sahih alBukhari, Kitab al-janaiz, Hadith 1381) Many other ahadith illustrate the mercy of God, extending even to those who have committed major sins.

‘No suffering’ would require absolute equality and no diversity Hazrat Khalifatul Masih IV (rh) has beautifully explained this concept. He states: “To resolve the question of suffering, there is another valid question to be raised against the Creator. If one child is born with pinhole eyes and a large ugly nose and other disproportionate features, will he not suffer all his life comparing his disadvantages with the advantages of other more fortunate fellow human beings? Inequality of health and looks will continue to irritate most individuals and will even agonise some at finding themselves to be at a disadvantage in comparison to others. Does it not warrant in the name of absolute justice

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and fair play that God should create every human exactly alike in health and looks? Widen the area of comparison by bringing into play the faculties of head and heart and disposition and the contrast between those who have advantages and those who have disadvantages will become even more pronounced. In the absence of extreme cases even the mild cases will appear offensive to the sense of justice. One has to begin somewhere to create variety and diversity to break the monotony. Wherever there is variety and diversity, comparative suffering and happiness are bound to be generated.” (Revelation, Rationality, Knowledge & Truth, pp. 187-188) Not only does Hazrat Mirza Tahir Ahmad (rh) explain why suffering is inevitable within the framework of human logic, but he also highlights that suffering is fundamentally relative. What appears as extreme suffering to us is only extreme in comparison to other observed cases of suffering. If all forms of inequality were removed, then the next level of difference would itself become the source of comparison and what was previously considered acceptable would begin to appear problematic. This process would continue until all diversity is removed altogether.

Hazrat Mirza Bashir Ahmad (ra), in his book Our God, explains this concept by distinguishing between two types of laws: the law of Shariah and the law of nature. The law of nature operates through cause and effect and remains consistent regardless of moral status. He writes: “Consider, for example, if a roof collapsed on two people, one pious and the other a sinner: in accordance with the law of nature, both will die or both will survive, depending on the way the roof fell. It would not [simply] be the case that the pious one is saved and the evil one dies. Similarly, if a pious and God-fearing person, who does not know how to swim, jumps into deep water, he will not be saved from drowning merely because he is pious. His piety relates to the law of Shariah and water is under the law of nature. The law of nature normally is not influenced by the law of Shariah. In short, as a general rule, the law of Shariah only determines the recompense of a good or bad deed within Shariah and has no bearing on the recompense determined by the law of nature, and vice versa.” (Our God, p. 185)

removed, many positive experiences would also lose their meaning and value.

Suffering has certain benefits and a meaningful role to play

Suffering arises from free will

The way our world functions is deeply connected to suffering. Suffering is not merely pointless pain; it plays an important role in human experience, growth, and even the development of life itself.

c. Many virtues cannot exist without suffering Good is not fully evident without the existence of evil and suffering. Many of the highest human virtues only become meaningful in the presence of hardship and difficulty. For example: Courage and bravery cannot exist without danger. Patience cannot exist without hardship. Compassion cannot exist without suffering. Perseverance cannot exist without struggle. Forgiveness cannot exist without wrongdoing. Sacrifice cannot exist without pain or loss. Love, morality, courage and virtue only become meaningful when people are free to reject them. Preventing all suffering may therefore also eliminate many of the greater goods and virtues that arise because of it. This is similar to the response given by God Almighty to the angels when they asked: “Wilt Thou place therein such as will

This is a straightforward and simple argument. A person choosing to commit violence causes harm to others. Someone lying or cheating leads to broken trust and emotional pain. Driving recklessly can cause serious accidents. Making harmful lifestyle choices, such as substance abuse, can lead to health problems. Countries choosing war over peace create widespread suffering. Free will makes people choose wrong actions in life, and as a result they either suffer themselves or cause suffering to others. Without free will, humans would not have moral responsibility and would be like a creation that is fixed in its actions, such as angels. On the other hand, if humans had free will but all the components that lead to suffering were removed, human life would become unrealistic and heavily restricted, meaning free will would still not truly exist in that case.

A stable world requires consistent natural laws “Then what about natural disasters?” is a common follow-up question after the aforementioned point. While human actions explain moral suffering, they do not directly address natural disasters. However, it is important to understand that natural disasters are not “extra add-ons” to nature; they are side effects of the same systems that make life possible. For example, gravity allows us to stand and walk on Earth and is essential for the structure of the universe. Yet it is the same gravity that can cause a child to fall from a height or a poorly designed building to collapse. The same principle applies to earthquakes, tsunamis and other natural disasters. If we apply this reasoning consistently, we see that the same natural laws that sustain life can also, in certain conditions, produce harm. If suffering were prevented every time it was about to occur, then natural laws would no longer be consistent or reliable.

a. Without suffering, happiness would also lose meaning Hazrat Mirza Tahir Ahmad (rh) states: “Suffering could only be considered objectionable if it were created as an independent entity with no meaningful role to play in the scheme of things. But without the taste of suffering or an awareness of what it means, the feeling of relief and comfort would also vanish. Without an encounter with pain and misery, most certainly, joy and happiness would lose all meaning” (Revelation, Rationality, Knowledge & Truth, p. 182) Human beings understand comfort because they experience hardship and appreciate happiness because they know sadness. If suffering were completely

b. Suffering has helped mankind evolve and progress Hazrat Mirza Tahir Ahmad (ra) states: “We must go back all the way in the history of life; all the way to the very beginning and start to build the ladder of evolution anew, rung by rung. But try as we may, we are bound to get stuck at the very first step, the starting point of life. We would not be able to take a single step forward because an equal distribution of happiness and total absence of suffering would entirely eliminate the impetus for evolution. There would be no struggle for existence, no natural selection, no survival of the fittest. Not a single progressive step would be taken by the first, most rudimentary forms of life” (Ibid., p. 183) Struggle, difficulty and hardship have played a major role in human development and progress. Much of human advancement, whether physical, intellectual or moral, comes through facing challenges and overcoming suffering.

cause disorder in it, and shed blood? – and we glorify Thee with Thy praise and extol Thy holiness.” (Surah al-Baqarah, Ch.2: V.31) In response, God Almighty demonstrated to the angels the higher potential and virtues of human beings through the prophets and righteous people, showing that humanity, despite its capacity for evil and suffering, also possesses the ability to attain extraordinary moral and spiritual heights. We lack the vocabulary to describe divine realities Making a full circle back to the first point, it is important to remember that this objection does not actually disprove the existence of God. Rather, it challenges the idea of a perfectly good God and questions whether, if God exists, He can truly be understood as “perfectly good” in the way human beings define goodness. However, within Islamic theology, this framing itself is problematic. Muslims believe not only that God is fundamentally beyond human comprehension, but also that even the attributes we ascribe to Him do not fully capture His true reality. Human language is limited, and we therefore lack the precise vocabulary to fully describe the nature of the Divine. For example, when we say that God becomes angry, this does not resemble human anger. We use terms such as “wrath” only because they are the closest approximations available in human language. As the Promised Messiah (as) explains: “The wrath of God does not mean that He becomes angry by bringing about an undesirable change in His condition. When a person is angry, he falls into distress and feels a sort of pain and loses his happiness, but God is always happy and suffers no distress. His wrath means that as He is Holy, He does not desire that His servants should adopt ways of impurity and demands that impurity should be swept away.” (The Essence of Islam, Vol. 2, p. 452) From this perspective, the debate about whether God is “good” in the human sense becomes limited, because divine goodness cannot be fully equated with human moral categories and emotions. Another important point to remember is that Islam already contains concepts such as hell and divine punishment. Therefore, if the existence of suffering is considered incompatible with the idea of God, then the challenge would also extend to theological doctrines that believers already accept as part of divine justice and wisdom. This means that the understanding of God and His attributes must remain consistent with the wider religious framework and with the other attributes already ascribed to Him. This brings us back to the original point: God is beyond complete human comprehension and even the words and concepts that form the basis of this objection do not fully encompass the true nature of God. In that sense, the objection itself becomes limited by human language and understanding. Nevertheless, if the objection is still raised, then the only way to approach it is through the framework of human logic and reasoning, some responses to which have been presented in this article.

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Friday Sermon Hadeeqatul Mahdi, Alton, UK

24 July 2026

Jalsa Salana UK 2026: Hospitality and our responsibilities After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih V (aa) stated:

By the grace of Allah the Almighty, the Jalsa Salana UK commences today. Guests from every corner of the country and from various nations across the world are arriving or have arrived or are arriving to participate in this Jalsa. All of them are guests of the Promised Messiah (as), who have come here for a special religious purpose. Therefore, to serve these guests is itself a matter of great honour. By the grace of Allah the Almighty, wherever Jalsa Salana is held throughout the world, children, youth, men, and women alike are aware of their responsibility to serve the guests of the Jalsa. With this spirit, they willingly offer themselves as volunteers for this service. Despite the fact that the

priorities of the world have changed, the sincere members of the Jamaat continue to present themselves for the service of the guests of the Promised Messiah (as). As I have said, from children to the elderly, and from those engaged in various worldly occupations, people take leave from their work during these days in order to dedicate themselves to this service. These are the people who truly comprehend that Allah the Almighty has commanded believers to honour and respect their guests. The Holy Prophet (sa), both through his practical example and sayings, repeatedly exhorted his followers to fulfil this obligation. Likewise, the Promised Messiah (as) had drawn attention to this

matter time and again. Allah the Almighty commands us to fulfil the due right of the traveller. (The Holy Quran 17:27) Similarly, the Holy Quran records the example of the Prophet Abraham (as); when guests came to him, he did not first ask whether they wished to eat. Rather, he immediately arranged for a calf to be slaughtered, had it roasted, and then placed it before his guests. (The Holy Quran, 11:70) Similarly, it is narrated in a Hadith that the Holy Prophet (sa) said: “Whoever believes in Allah and the Last Day should honour his guest and fulfil the rights owed to him.” It was asked, “What is the due right of a guest?” The Holy Prophet (sa) said, “It

is to extend hospitality for one day and one night.” In another narration, he instructed that a guest should be shown hospitality for three days. (Sahih al-Bukhari, Kitab al-adab, Bab ikrami d-dayfi wa khidmatihi iyyahu bi-nafsih) This instruction applies to special guests who visit people’s homes and stay for a few days. But generally, whenever someone comes as a guest, Muslims are commanded to extend hospitality to them. However, the guests who are arriving during these days of Jalsa have undertaken long journeys. They have travelled from distant countries, and many of them will remain for more than three days. Under the arrangements of the Jamaat, they are hosted for as long as they

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stay – whether for two or three weeks or even up to four weeks. It is indeed a great favour of Allah the Almighty upon the Jamaat that it has such a large number of workers available to serve these guests. These are not paid employees; rather, volunteers willingly dedicate themselves to this service for three or four weeks. In fact, the arrangements for hospitality in the United Kingdom have now become so vast that the Langar [community kitchen] of the Promised Messiah (as) operates throughout the entire year. Many individuals who have their own businesses – some who own restaurants and others who run catering services – regularly devote a portion of their time throughout the year to serving the guests. The Jamaat in the United Kingdom has also been granted this unique distinction because Khilafat is headquartered here. Owing to the presence of the Khalifa of the time, there is a constant flow of visitors, making the duty of hospitality an ongoing responsibility. Thus, the general hospitality continues throughout the year. By the grace of Allah, members of the Jamaat fulfil this responsibility in an excellent manner. May Allah the Almighty reward them all. In addition to the workers, many others also render valuable service as volunteers, as I have already mentioned. Nevertheless, these are the days of Jalsa, and during this time we should pay particular attention to caring for the guests. As the Holy Prophet (sa) instructed, every guest must be treated with complete honour and respect. This is essential, for it is a requirement of our faith – a requirement of true belief in Allah and the Last Day. Indeed, one of the requirements of faith is for a believer to be hospitable, possess noble morals, and treat their guests with kindness and courtesy. Therefore, these days present a great honour for the thousands of volunteers who have been granted the opportunity to serve, including girls and women, boys and men, the elderly and the young alike. All of them should always remember that this honour can only be truly fulfilled when they discharge the rights of hospitality. They should treat every guest with dignity and respect, conduct themselves with kindness and good manners, and remain mindful of the feelings and sentiments of every guest. The Promised Messiah (as) has stated that the sentiments of a guest are extremely delicate; therefore, one should always remain mindful of them. (Malfuzat [2022], Vol. 5, p. 111) Hence, we must never forget that it is our duty to serve the guests in every possible way. If we have presented ourselves for this service, then we should strive, to the best of our abilities, to fulfil this responsibility solely for the sake of attaining the pleasure of Allah the Almighty and so that in return for this service, Allah the Almighty may be pleased with us, and we may fulfil, to the best of our abilities, the rights of serving the guests of the Promised Messiah (as). The hospitality extended by our workers and indeed the overall arrangements made for the Jalsa leave a profound impression upon non-Ahmadis and non-Muslims. They are amazed to witness food being prepared for thousands of people entirely by volunteers. They also observe how, through a well-organised system, meals are served

efficiently, and every effort is made to care for the guests. Furthermore, they witness the comprehensive system of volunteer service that operates throughout the Jalsa. There are arrangements for traffic management, food serving, cleanliness, cooking, water supply, and numerous other departments. By the grace of Allah, volunteers of the Jamaat are serving in all of these areas. Not only are they rendering service, but by the grace of Allah, they are doing so in an exemplary manner. Those from outside the Jamaat are deeply impressed by what they see. This, too, serves as a means of tabligh [propagation of the message]. Therefore, every worker who has come to serve – whether experienced or serving for the first time – should remember that they have come to serve the guests of the Promised Messiah (as). They should, therefore, make every effort to fulfil this responsibility in the best possible manner and discharge the rights of the guests. This is an essential part of one’s faith. There is a narration which shows the degree to which the Promised Messiah (as) used to serve guests or had them taken care of. It is mentioned in a narration that the Promised Messiah (as) was exceptionally hospitable towards guests. Hafiz Hamid Ali Sahib had been appointed to care for guests at the Langar. The Promised Messiah (as) would draw his attention towards taking special care of the guests and serving them according to their status as guests on ordinary days. (Zikr-e-Habib, Hazrat Mufti Muhammad Sadiq [ra], p. 153) By the grace of Allah the Almighty, members of the Jamaat visit throughout the year, and according to its means, the Jamaat serves them. However, they cannot be taken care of to the same degree during the days of Jalsa, during which time there is a general standard of hospitality. Therefore, in this regard, a great deal of care and attention is required. A Companion says, “It was around 1902 when I undertook the journey from Eminabad to Qadian. I was waiting at the Lahore station to go to Qadian, where I met a friend, and we both started towards Qadian. It rained heavily along our way, and the rain became torrential when we reached Batala. We disembarked at Batala and hired a carriage and headed towards Qadian. When we reached near Qadian, the rain stopped.” He says, “We reached Qadian, and we were both immediately given a room upon the instruction of the Promised Messiah (as), which these days (at the time when he was narrating this incident) serves as the bookshop.” He says, “The next morning we were given an excellent breakfast, and the menu was quite elaborate. The Promised Messiah (as) repeatedly asked Shah Sahib (the other guest who accompanied him) to let him know if he experienced any discomfort and enquired if he had experienced any inconvenience. He would ask the other guests this same question.” Thus, the Promised Messiah (as) extensively honoured his guests and did so to the highest degree. (Riwayat Ashab-e-Ahmad, Vol. 2, p. 155) Similarly, Manzoor Ahmad Sahib from Bhera writes: “My respected father had been an Ahmadi for quite some time. He and his mother went to Qadian to meet Hazrat

Khalifatul Masih I (ra) for the first time in 1894, and it was then that he, along with his mother, accepted Ahmadiyyat as well.” He says, “My grandfather taught the First Khalifa (ra) when he was young, and my grandfather’s third wife was the adopted sister of Hazrat Khalifatul Masih I (ra).” He says, “I asked my respected father if he remembered any incident from the times he used to visit Qadian. He related, ‘One day, eight of us went to the Mubarak Mosque to have lunch with the Promised Messiah (as), which was in its original state at the time. We ate in the mosque. It was a small mosque at the time. There was nowhere to seat the guests, and so the Promised Messiah (as) would seat them in the mosque itself. One row would fit eight to 10 people. Hazrat Khalifatul Masih I (ra) was also part of this gathering.” He says: “There were two types of curry that were cooked and brought from home; both contained meat. Every so often, the Promised Messiah (as) would keep taking pieces of meat out from the curry on his plate and place them in the curry that the others were eating.” Any time he came upon a piece of meat on his plate, he would say: “Upon observing this, Hazrat Khalifatul Masih I (ra) would do the same for the sake of the guests.” Sometimes the guests would express their desire for something. Once, a guest expressed his desire during a meal to eat mangoes. The Promised Messiah (as) remarked that eating mangoes alongside a meal was indeed a good idea that he had thought of. Someone who was seated there, either amongst the guests or from among the locals, asked whether he should go to the market and bring some mangoes. The Promised Messiah (as) said no and told him to remain seated. A short while later, a parcel arrived in which someone had sent eight mangoes. There were eight men, and the parcel contained eight mangoes. The Promised Messiah (as) gave a mango to each of them. He took his own mango, cut it into pieces, and distributed it among the people, continuing to show them hospitality. (Riwayat Ashab-e-Ahmad, Vol. 2, pp. 204205) Similarly, Hazrat Badaruddin Sahib from Malerkotla says: “One day, this humble one was drawing water from the boarding well along with his father. It was nine o’clock in the evening, and the Isha prayer [late evening prayer] had already been offered. The Promised Messiah (as) came to the well holding a bowl containing milk and bread and said to my father, ‘Elder, is there any hungry guest?’ Upon this, my father replied, “Your Holiness, Mian Najmuddin has gone around to ask, and everyone has eaten.’ “Upon this, the Promised Messiah (as) said, ‘Alright, then come with me.’ So, we both went along with the Promised Messiah (as). When we reached the guest house and enquired from them, we did not find anyone [who was hungry], as they had all eaten.” He says: “There was a shop there belonging to Sher Muhammad which was still open, and so we went there and found someone who said, ‘Your Holiness, I wish to have some milk and bread.’ Upon this, the Promised Messiah (as) presented the bowl to him.” (Riwayat Ashab-e-Ahmad, Vol. 3, p. 285) Allah the Almighty wished to feed him from the hand of the Promised Messiah (as), and he also happened to be in need.

Allah the Almighty inspired the Promised Messiah (as) to feed the guests, and so the Promised Messiah (as) went to serve that guest. There are many incidents like this found in the life of the Promised Messiah (as) exhibiting the Promised Messiah’s (as) hospitality during ordinary times. This was in light of the teachings to treat guests with dignity, respect, and honour; to feed the hungry; and to feed the needy, as commanded by Allah the Almighty. Similarly, Hazrat Dr Hashmatullah Sahib says while relating his own incident: “On the occasion of Jalsa, I was to attend a meeting one night of Sadr Anjuman, as I was a Jamaat secretary. The meeting was to take place after the Jalsa proceedings and the Maghrib and Isha prayers.” This meeting was only for office bearers of the Jamaat. He says, “The meeting was going to take place in the Mubarak Mosque after the Maghrib and Isha prayers, and time was short, so I thought I would eat after the meeting, although I was very hungry and hadn’t eaten anything since eight o’clock in the morning. But since I owed an obligation to the Jamaat, I thought that I would eat later on. “When the meeting finished, it had gotten late, and I arrived at the Langar when it was 11 o’clock, and I was extremely hungry.” He says: “When I went to the members of my Jamaat and asked them about the food, I learned that the food had finished.” He says, “A friend went and brought a piece of bread back from the kitchen table, saying that since the Langar had closed, I should eat the piece of bread and get by on that.” He says: “So, I began eating the bread. I had not yet finished eating it when there was a loud knocking on the door to our room. Someone was loudly knocking and said, ‘If there is any guest who is hungry and has not yet eaten, he should go to the Langar to eat.’ This humble one’s fellows urged me to go, and upon reaching the Langar, I thankfully ate whatever was presented.” He says: “The next day, at 10 o’clock in the morning, I saw the Promised Messiah (as) standing at the door of the small staircase of the Mubarak Mosque, and the workers in the alley were all facing him as the Promised Messiah (as) was speaking to them. Hazrat Maulvi Noor-ud-Deen (ra) was also present there. The Promised Messiah (as) was passionately advising that the food arrangement for the guests should be of a good standard because, during the previous night, Allah the Almighty revealed to him:

َ​َ ْ َ ْ ْ َ َ� ُ َ ‫ٰ​ٰیَا �ُّی َ​َھا الَّن ِ​ِب �ُّیُ َاْط ِ​ِع ُ​ُمْوْا اْل َ​َجاِئَِع َ​َواْل ُ​ُم ْ​ْعَت �َّر‬

“‘O Prophet, feed the hungry and the distressed.’ Hence, I came to learn that the cause for me being awoken in the middle of the night by the knocking at the door and someone offering food was this very revelation in which Allah the Almighty informed the Promised Messiah (as), as a result of which he sent food.” (Taken from Riwayat Ashab-e-Ahmad, Vol. 4, pp. 155156; Tadhkirah, p. 631) These were the pious people whose distress as a result of hunger was perceived by Allah the Almighty, Who then informed His Prophet. At that time, they had the means to make arrangements. Here, the administration of our Jalsa should ensure they remain mindful of the fact that for

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guests who arrive late – as some arrive late after travelling from far distances, or there are those travelling from Europe and their ferry may have been delayed, their flight may have been delayed, or they may have gotten stuck in traffic along the way – there should be food arrangements made for them. However, care should be taken to ensure that the food remains in good condition. The food should not go bad due to the heat and be served spoiled, causing someone to become ill. The hospitality of guests should be tended to in this way as well; they must be taken care of, and it should be ensured that they are presented with food of excellent quality. Once, the Promised Messiah (as) said that all the guests should be presented with the same type of food. In other words, the attendees of Jalsa should all be presented with the same food without any distinction. Upon this, Khawaja Sahib, or someone else, said that some of the attendees are poor, who do not even eat lentils in their own homes and merely eat bread with chutney. Therefore, it would not be unbecoming to present them with lentils at the Jalsa, and there was no need to cook meat curry for them. There would be no harm if they were fed lentils, and there was no need to prepare meat curry for them. The Promised Messiah (as) said: “Even if they do not have lentils in their homes, when they see others eating meat or pulao, they too will desire to eat it, and their feelings will be hurt on account of not being able to have it.” It would be disappointing to see some guests sitting to one side eating meat while others are told to eat lentils. This cannot be. The Promised Messiah (as) said: “Whether poor or rich, I have the same connection with all of my followers.” (Riwayat Ashab-e-Ahmad, Vol. 4, p. 65) Therefore, prepare the same kind of food.

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If meat or pulao is prepared, then it should be presented to everyone, and if lentils are prepared, then that should be presented to everyone.” If the means are not available and lentils must be presented, then they should be presented to everyone rather than some people being given meat while others are given lentils. Such was the Promised Messiah’s (as) conduct, methods, style of imparting advice and manners of hospitality. Hazrat Chaudhry Abdur Rahim Sahib similarly narrates that on one occasion the Promised Messiah (as) gave me five hundred rupees and said: “The arrangements for the Jalsa are in your hands, but bear in mind that all guests are to be treated in exactly the same way, and one and the same meal is to be prepared for everyone.” Under ordinary circumstances, various dishes would be cooked, as I mentioned, but for those days he said only one dish would be prepared. Some people suggested that Hakim Fazl Din Sahib was more experienced and that the responsibility should be handed to him, as he would manage it better, but the Promised Messiah (as) made no reply to this and told Chaudhry Abdul Rahim Sahib to proceed with the arrangements himself. He says that during this time, Khawaja Kamaluddin Sahib came to me and said: “Have rice prepared for me, since the Promised Messiah (as) has put you in charge of the food.” I told him: “I have also been commanded by the Promised Messiah (as) that the same meal is to be prepared for everyone. So, if you wish to have rice, you should seek permission.” Khawaja Sahib replied: “What do you mean, seek permission for rice?” I said: “Then I cannot give you so much as a grain of rice without the Promised Messiah’s (as) permission.” At this, he was greatly displeased, and he says that Khawaja Sahib remained upset

with him for the entire duration of his stay. (Riwayat Ashab-e-Ahmad, Vol. 2, p. 333) In any case, guests too should bear this in mind: whatever is served under the arrangements of the Langar should

“

be eaten with patience and gratitude. When you have come here at the call of the Promised Messiah (as), and you have come for the purpose of receiving spiritual nourishment, then your attention should

Turn your attention to raising the standard of your faith. In these days, place greater emphasis on the remembrance of Allah. In your free moments, wherever you are sitting, direct your attention to Durood Sharif [prayer for sending salutations upon the Holy Prophet (sa)], supplications, and seeking forgiveness. Instead of idle conversation, engage in the remembrance of Allah or in religious discussion. There are also a number of exhibitions on display during these days. You should all go and visit them and look at them with interest and reflection. These exhibitions will benefit you – both in terms of knowledge and in terms of faith. If all of this is tended to, then by the grace of Allah, you will be those who draw the fullest benefit from this Jalsa.

Friday 21 August 2026 | AL HAKAM

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be directed primarily toward that spiritual nourishment. If the food falls a little short in some way, it should be borne with good grace and without any demands. Some people, even without making excessive demands, make their way to the bazaar and try to eat there, and those stalls end up staying open late into the night, which creates difficulties for the administration. Given the current conditions, and particularly the dry weather, cooking outdoors late at night – at a time when some departments of the administration have already wound down, and full supervision is no longer in place – can become unsafe. Guests should therefore be mindful of this and, for these three days, eat whatever is available with patience and gratitude, without giving voice to any displeasure about the food or refusing to eat it. Alongside this, I also want to say that food should never be wasted. Take only as much as you can eat. And as I have said, the real purpose for which we have come to the Jalsa is spiritual nourishment, and it is toward the betterment of our spiritual lives that our attention must be primarily directed. By the grace of Allah, food will be provided anyway. For three days, a person can manage perfectly well on patience and gratitude, even with less food, or simpler food, or food that is not entirely to one’s taste. Similarly, Sheikh Zainul Abidin Sahib says that in the time of the Promised Messiah (as), special care was taken in providing food for guests, and under ordinary circumstances he was always particularly attentive to the comfort and hospitality of visitors. He says: My brother Hafiz Hamid Ali narrated that on one occasion – most likely at the time of the Jalsa Salana – four large pots of rice had been cooked; in those days, even four pots were considered a great deal. Two were of zardah [sweet rice dish] and two of pulao [rice and meat dish]. Early one morning, the Promised Messiah (as) went to the kitchen and told the cook to lift the lid, as he wished to inspect the rice. When the lid was lifted, the smell did not seem right to him; there was a rancid odour coming from it. He then examined the other pots as well and said: “Both pots of sweet rice are not fit to be eaten. Throw them into the pond. They are not fit for human consumption.” The Promised Messiah (as) then said: “If the smell is not pleasant to me and the taste seems off – both the flavour and the odour are such that it is hard to bear – then how will the guests find it acceptable? It cannot be that I feed the guests something I myself would not eat. Throw it into the pond and be done with it. The animals will eat it there.” (Riwayat Ashab-e-Ahmad, Vol. 1, p. 103) This was the care and vigilance of the Promised Messiah (as). Those workers whose duty it is to prepare food should therefore be just as vigilant, particularly in these days given the hot weather. As I have already mentioned, food must be properly stored and not left sitting for long periods, and in particular, lentils and similar dishes which spoil quickly should not be kept for hours and then served to guests. Remain mindful about this, and always check the

food thoroughly before it is served. The same applies to all the other departments. Workers in every department should make every effort to tend to the comfort of guests as best they can, whether in the sanitation and cleaning of bathrooms, traffic management, parking, or security. Security is essential, but it should be carried out with care, courtesy, and respect. It is not the role of a security worker to adopt a manner that causes distress to a guest or leaves them feeling they have been spoken to harshly. We must be especially mindful of these things, and those responsible for maintaining order inside the Jalsa marquee should also exercise care and restraint in their approach, especially on the women’s side. Likewise, I want to address the guests who have gathered here. We should reflect on the fact that having borne the difficulties of travel to come together here, there is a purpose behind it. Granted, the hardships of travel today are not what they once were in earlier times, but travel is travel nonetheless. Those who have come should bear in mind that they have come out of respect for the wishes of the Promised Messiah (as) and to fulfil the purpose of the Jalsa. Having joined together in these three days, keep in view that the programmes of the Jalsa are to be listened to properly. These three days are not to be spent sitting around chatting idly or wandering about. Whenever a programme begins, come immediately into the main Jalsa marquee – or to wherever seating has been arranged for men, women, children, and the specific overflow area – and sit there and listen with due attention and respect. Similarly, for the area set aside for women with young children, the women there should also sit quietly with their children and listen to the Jalsa proceedings. Sitting in the children’s area does not mean the women should begin chatting among themselves. Make every effort to speak only to quieten a child or keep one occupied. If a young child cries, do what is needed to settle them down. However, when mothers begin talking amongst themselves, it creates a general noise, and this should not happen, as it disturbs everyone else around them. Some complaints are also received to the effect that the children themselves make less noise, but the women start talking amongst themselves. Some seem to feel that since they are in the children’s marquee, conversation is permissible, but this is not the case. This arrangement exists precisely so that those without young children can easily listen to the Jalsa and so that the mothers themselves can also sit and listen comfortably. Thus, make every effort to keep conversation to the absolute minimum. Likewise, although the bazaars are closed during Jalsa programmes, guests should also maintain discipline during the times when they are open, be vigilant, and take care that nothing occurs to disturb the atmosphere there. Purchases should be made with patience and composure. At times, there are long queues at a single stall, and waiting becomes unavoidable, but even then, people should exercise patience, restraint, and forbearance. Only then will you truly be fulfilling the purpose of the Jalsa. The

Promised Messiah (as) described the kind of Ahmadis he wished to see, saying, become those who adopt righteousness and practise virtues, for without righteousness Allah is not pleased.” (Malfuzat, Vol. 6, pp. 298-299) This, then, should be your real purpose in being here – to attain righteousness and to do so by sitting quietly and listening to the Jalsa attentively, both men and women alike. When this purpose is fulfilled, you will be able to draw genuine benefit from what is said at the Jalsa and from the very aim for which it is held. And to that end, let everyone who has come here meet one another with love and warmth. Make a habit of exchanging greetings of peace – the entire atmosphere of the Jalsa should be one of assalamu alaikum [peace be on you] in every direction. When you meet one another after the programmes are over, do so with affection and kindness. If there are old grievances with anyone, set them aside. Make every effort to avoid any act that might sour the atmosphere. Some people have little patience, and not everyone who comes is naturally eventempered and forbearing; some people have very little capacity for restraint. But they should, in these days, work on cultivating that patience through righteousness, seek the pleasure of Allah, resolve personal grievances, or at the very least, not allow personal grievances to become a source of friction in the atmosphere or a burden upon the administration. Always remember: you came here for a noble purpose, and that is what you must fulfil. If that purpose is not served, nothing else will be of any use. Arrangements for prayers are in place here, but those who are staying for an extended period and residing in the accommodation arranged by the Jamaat should also make a point of attending to their prayers regularly after the Jalsa programmes and should try to offer them in congregation. Those who are staying in tents or marquees during these days should know that Tahajjud [pre-dawn voluntary prayers] are also offered here during this period. When they are awakened for Tahajjud, they should rise. Give this special attention. Regular prayers go without saying, but Tahajjud in particular should be something you strive for, because this is at the very heart of what you came here for. When this is achieved, you will become those who reform their own lives and the lives of the generations that come after them. I also wish to draw your attention to matters relating to parking. Follow the guidance of the administration when parking your vehicles, and at vehicle checkpoints, if there is a long queue, wait your turn with patience and composure, have your vehicle checked, and then proceed. Do not be in a rush. Guests should not become a source of difficulty for the hosts or for the administration. Both guests and those on duty should also be particularly mindful, given the current climate of the country and the hostility and resentment that is sometimes found in certain non-Muslims toward Muslims, to keep a watchful eye on the surroundings. If anything or anyone appears suspicious, contact the administration immediately. And while seated at the Jalsa, keep an eye on

one another as well. These days, especially, and as I mentioned before, because the weather is very dry, there is also a risk of fire. Do not light any fire of any kind in your personal or shared accommodation, not even a match. If the need arises, contact the administration and go to the designated area where it is safe to light a fire. But avoid any kind of spark in any other location, and exercise great caution, because a serious accident could result. As I also mentioned to the workers yesterday, those with older vehicles should take care as well. Many guests have older cars whose engines overheat, and if they are parked on grass, there is a risk of fire. Similarly, some older vehicles have oil leaks. Such guests should take precautions, and when parking, you should inform the administration of the issue so that their vehicle can be directed to a safe spot. You must also maintain cleanliness. While the administration does its best to keep the toilets and facilities clean, guests too should leave the bathrooms clean after use, not leaving water running across the floor or leaving them in a messy state. Guests should make a particular effort to tend to cleanliness, in keeping with the Hadith, for cleanliness is part of faith, and it is precisely to strengthen our faith that we have come here. Thus, cleanliness must not be overlooked. During these days, everyone who is here should consider themselves a worker and give special attention to cleanliness so that the environment remains hygienic. Turn your attention to raising the standard of your faith. In these days, place greater emphasis on the remembrance of Allah. In your free moments, wherever you are sitting, direct your attention to Durood Sharif [prayer for sending salutations upon the Holy Prophet (sa)], supplications, and seeking forgiveness. Instead of idle conversation, engage in the remembrance of Allah or in religious discussion. There are also a number of exhibitions on display during these days. You should all go and visit them and look at them with interest and reflection. These exhibitions will benefit you – both in terms of knowledge and in terms of faith. If all of this is tended to, then by the grace of Allah, you will be those who draw the fullest benefit from this Jalsa. May Allah grant that all of you benefit from this Jalsa in every respect, be it spiritually, in matters of faith, and in terms of knowledge, and may the blessings of the Jalsa remain a permanent part of your lives and the lives of the generations that follow. And may you be among those who fulfil the very purpose for which the Promised Messiah (as) was sent. This evening, insha-Allah, the Jalsa will formally commence. Listen to the opening address and to the addresses of all the other speakers, with full attention and reflection, and make every effort to act upon what you hear. May Allah grant everyone the ability to do so. (Official Urdu transcript published in the Daily Al Fazl International, 14 August 2026, pp. 2-7. Translated by The Review of Religions.)

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