Issuu

Introducing Surah al-A‘la: Why the Holy Prophetsa chose this chapter for Friday prayers and what it means for you

Heart and faith: Islam’s guiding light for the youth’s affection and wellbeing

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Proving the existence of God: Some compelling arguments

Quebec’s Bill 21 is not neutral – It targets Muslim women like me

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 19 December 2025 | Issue CDV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

Spiritual remedies for a fast-paced world Members of MKA Italy blessed with mulaqat with Huzoor Islamabad, Tilford, UK, 14 December 2025: A delegation from Majlis Khuddam-ulAhmadiyya Italy was graced with the opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, in a mulaqat. Upon his arrival, Huzooraa extended his salaam to all those present before taking his seat. The session commenced with an individual introduction for each khadim. Following these introductions, the members were granted the opportunity to seek guidance on a vast array of issues.

The purpose of biological diversity and the station of humanity The session opened with an enquiry regarding the rationale behind the creation of a vast array of biological life forms when humanity was intended to be the primary inhabitant of the earth. Huzooraa explained that Allah the Almighty is the Sovereign Master of the Universe and His creative power is manifested through the diversity of life. It was explained that according to the Holy Quran, nothing has been created without an underlying purpose or reason; every living entity plays a specific role. (Surah Aal-e‘Imran, Ch.3: V.192) Huzooraa detailed that while humans are designated as Ashraf-ul-Makhluqat, the most noble of all created beings, this status is predicated on their superior intellect

and spiritual potential. He referred to the sociological perspective of man being a ‘social animal,’ yet distinguished by education and moral capacity. The khuddam were reminded that all other elements of creation, including animals, flora and even inanimate objects like mountains and stones, have been essentially placed in the service of humanity. Elaborating on this point, Huzooraa pointed out that the Holy Quran mentions how animals are provided for transport and sustenance. (Surah al-Mu’min, Ch.40: V.80) Furthermore, many creatures serve a medicinal purpose; for instance, the periodic shedding of a snake’s skin is utilised in treatments for ocular health. Similarly, various homoeopathic and conventional medicines are derived from substances like snake venom, proving that even things that appear harmful possess qualities that benefit human health. Huzooraa exhorted the youth to be grateful, noting that Allah has effectively made the entire world a ‘servant’ to mankind and it is the duty of humans to utilise these resources for the betterment of life.

Attaining Allah’s nearness and becoming the ‘delight of the eyes’ for the Khalifa

Allah the Almighty and how an Ahmadi can truly become a source of comfort and joy or the ‘delight of the eyes’ for the Khalifa of the Time. Huzooraa responded by stating that the path to Allah’s nearness is through absolute obedience to the commandments of Allah. He explained that since Allah is our Creator, it is incumbent upon us to be grateful servants. The primary expression of this gratitude, Huzooraa stipulated, is through the formal acts of worship. He remarked that Allah has made the path to His nearness remarkably accessible; He commands us that we present ourselves before Him at least five times a day in prayer to express our thanks for the blessing of being human. Huzooraa admonished the youth to reflect on the fact that they were created as humans with the potential for spiritual excellence rather than as lesser animals. Huzooraa further expounded that the mission of the Promised Messiahas was to bring about a spiritual revolution, mirroring the transformation the Holy Prophetsa effected in his Companions. Huzooraa explained that if Ahmadis today become true Muslims, adhere to the Holy Quran and follow the mission of the Promised Messiahas and the system of Khilafat, they

A khadim enquired about the practical steps required to attain the nearness of

Continued on page 3

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

The Holy Prophet’ssa Tahajjud

َ� َ ََ ُ ْ َ َْ َ ‫َۡعا�حﺸﺔ َرﺿى الَّلِه ﻋﻨﻬا أخ� َ�َتﻪ أ �َن ََر َُسول الَّل حِه ﺻَلى الَّلِه‬ ْ َ َْ َ � َ َ َ ْ ْ َ َ ً ‫ �اْنﺖ َتحَلَک‬،‫اَن ﻳ ُ َﺼَلحی حإ ْﺣُّدى ﻋ� َ�ة ََرَّك َعﺔ‬ � ‫ۡعَلَيﻪ ۡوَسَلَم‬ ُْ ُ َ َ ُ ْ َ َ َ ْ َ َ َ ْ َ َ ْ َ� ُ ُ ْ َ ُ َ َ َ ‫ �سﺠُّد السﺠُّدة حﻣﻦ ذل حَک ﻗُّدَر ﻣا ﻳق َرأ أﺣُّدَّكَم‬،‫ﺻَلَاَتﻪ‬ َ َ َ ً َ َ َ ْ ْ ُ َ ُ ْ َ َ َ ‫ َۡوﻳ َ ْرَّك� ََرَّك َع َﺘ� ح� ﻗ ْبﻞ‬،‫�� آﻳَﺔ ﻗ ْبﻞ أ َْن ﻳ َ ْرْف� ََرأ ََسﻪ‬ ‫خ ْﻤ حس‬ ْ َ َ َ ْ ُ ُ � َ َْ َ ‫ ِث �ََم ﻳَﻀﻄ حﺠ ُﻊ َۡعَلى حش حق حﻪ اۡلأﻳْ َﻤ حﻦ َﺣ �ﺘى ﻳََأَتح ََيﻪ‬،‫َﺻَلَا حة الف ْﺠ حر‬ ْ َ َ� ‫ال ُﻤ َﻨاُدحي ل‬ �‫حَلﺼَلَا حة‬ Hazrat Aishara reported that, “Allah’s Messengersa of Allah used to offer eleven rak‘at; that was his prayer – meaning his night prayer. In that prayer, he would remain in prostration for so long that, before he raised his head, one of you would be able to recite fifty verses [of the Quran in that span of time]. He would also perform two rak‘at before the Fajr prayer, then lie down on his right side until the caller to prayer [muezzin] came to him.” (Sahih Bukhari, Kitab al-witr, Bab ma ja’a fi l-witr, Hadith 994)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Three states of the human soul There are three states of the soul: the self that incites to evil, the reproving self and the soul at rest. One state of the soul at rest is known as the soul that is pure. The soul that is pure is the one found to exist in children. It is the soul that has not been defiled by the winds of this world, and which moves forward on a smooth and level plain, without any highs or lows. The self that incites to evil is the self that has been adulterated by worldly elements. The reproving self is the self that develops a sense of understanding, reflects over its lapses, and strives and prays to save itself from vices, and is cognisant of its own weaknesses. The soul at rest is one which, by the grace of Allah, finds the strength and power to abstain from all forms of evil, and feels safe from all sorts of calamities and aﬄictions, and in turn, feels tranquillity and comfort at heart, with no traces of apprehension or restlessness. (Malfuzat [English], Vol. 2, p.118)

Friday 19 December 2025 | AL HAKAM

This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

19-25 December 19 December 19 December 1965: On this day, the ﬁrst Jalsa Salana of the Khilafat of Hazrat Khalifatul Masih IIIrh commenced in Rabwah, continuing until 21 December. Despite some really challenging circumstances, the total attendance at the Jalsa reached 80,000. The event was prominently reported in the national news bulletin of Radio Pakistan. During his address, Huzoorrh gave the following motto to khuddam:

‫�ى��ا�را�اس��آ�۔‬

“He is pleased with your humble ways.” (Tadhkirah, Qadian, India, 2019, p. 961) In the women’s session of Jalsa, speeches by Hazrat Syeda Maryam Siddiqua (Choti Apa) and Sayyida Mehr Apa were played via tape recordings. During this Jalsa, with Huzoor’srh permission, Hazrat Chaudhry Muhammad Zafarulla Khanra presented the proposal for the Fazl-e-Umar Foundation to the Jamaat members. He called for a reserve fund of 2.5 million rupees, and within a single day, pledges amounting to 1.5 million rupees were made. (Tarikh-e-Ahmadiyyat, Vol. 23, p. 326) 19 December 1991: On this day, during his tour of India, Hazrat Khalifatul Masih IVrh reached Amritsar from Delhi by a train named the Shan-e-Punjab Express. In Amritsar, Huzoorrh boarded a local train and reached

Qadian at 7 pm. Thus, for the ﬁrst time after the partition of India in 1947, the blessed presence of Khalifatul Masih was witnessed again in Qadian. (Silsila Ahmadiyya, Vol. 4, p. 868)

20-21 December 20 December 1895: On this day, the Promised Messiah’sas book, Nur-ul-Quran Part II, was published by Zia-ul-Islam Press, Qadian. Fateh Masih, a Christian missionary stationed at Fatehgarh, Gurdaspur, India, had written two letters to the Promised Messiahas, in which he resorted to offensive language regarding the Holy Prophet Muhammadsa. He spoke scurrilously about the Prophet’ssa marriages, character, and the Islamic concept of paradise. In response, the Promised Messiahas authored the second part of Nur-ul-Quran. The book comprised approximately 80 pages. (Maktubat-e-Ahmad, Vol. 1, p. 179) 21 December 1921: Tazkiratul-Mahdi, authored by Hazrat Pir Siraj-ul-Haq Sahibra, is a very ﬁne and beneﬁcial treatise, which contains the accounts and sayings of the Promised Messiahas. On this day, the second part of this book was presented to Hazrat Khalifatul Masihra. Examining it, Huzoorra said, “[Having good memory] is also an innate ability. Pir Sahib has a natural gift of committing events to memory. He remembers [the details] to such an extent that it seems as if he even remembers the actual words.” (Al Fazl, 20 February 1922, p. 7) 21 December 1944: On this day, based on one of his visions, Hazrat Musleh-e-Maudra directed the Jamaat to thoroughly study the emerging Communist movement and formulate counterarguments against it. Huzoorra instructed the Jamaat’s scholars, jurists, teachers, professors, life devotees, and students of Madrasa-e-Ahmadiyya and Jamia Ahmadiyya to study the

Communist movement critically and comprehensively. (Tarikh-eAhmadiyyat, Vol. 8, p. 573)

22-23 December 22 December 1936: King Edward VIII announced his abdication. On this day, Hazrat Musleh-eMaudra said that this abdication was a manifestation of the prophecy about the rise and fall of Christianity. For more details, see “The abdication of Edward VIII: An Islamic take on the crisis that shook the Crown” at www. alhakam.org (4 December 2020, issue no. 142, pp. 8-11). 23 December 1959: In December 1959, Dag Hammarskjöld, Secretary-General of the United Nations, visited Monrovia, the capital of Liberia, during his ofﬁcial tour of African countries. On this day, Maulana Muhammad Siddiq Amritsari Sahib, the Missionary-in-Charge of the Ahmadiyya Mission in Liberia, had the opportunity to meet him and present him with a copy of the English translation of the Holy Quran and other Jamaat literature. ((Ruh Parwer Yadain, p. 534) To read more about his missionary activities, see: “Pioneer Missionaries: Part 4 – Taking Ahmadiyyat’s message to the highest echelons of society” at alhakam.org (11 November 2022, pp. 10-11). 23 December 2005: On this day, Hazrat Khalifatul Masih Vaa delivered his Friday sermon from the jalsa gah in Qadian, which was the ﬁrst time that a live transmission from the jalsa gah of Qadian was broadcast throughout the world. During his Friday sermon, Huzooraa granted valuable guidance to the volunteers and guests of Jalsa Salana Qadian. (Khutbat-e-Masroor (Khutbat-e-Masroor, Vol. 3, pp. 731-746 )

24-25 December 24 December 1902: In this day’s issue of Al Hakam (24 December 1902, pp. 11–12), it was reported, “On the night between 21 and 22 December, which was the ﬁrst night of the last ten nights of Ramadan, the Promised Messiahas received the revelation:

َ ْ َ َ َ َ ْ ‫َیَﺄ� ِ ْي َِعَل ْيَك َز َِم ٌۡن ﻛ ِٰٓمﺜ ِۡل َز َِم ِۡن ُِموْ ٰ�ی‬

“[A time is coming for you which will be like the time of Moses.] “The Promised Messiahas said, ‘I have not received this revelation before during this period of 24 or 25 years, even though I have been given the name Musa [Moses] several times in divine revelations.” (Tadhkirah, Qadian, India, 2019, p. 605) 25 December 1907: On this day, the staff of Tashheez-ul-Azhan held a meeting in Qadian. This initiative was inspired by Hazrat Mirza Bashir-ud-Din Mahmud Ahmad’sra vision to provide likeminded individuals with a platform to discuss ways to propagate the message of Islam. The meeting commenced after Zuhr prayer, beginning with Haﬁz Abdur Rahim Sahib’s presentation of the yearly report. This was followed by various speeches and poems. Hazrat Mirza Bashirud-Din Mahmud Ahmadra, while describing the state of affairs, drew the youth’s attention to their responsibilities and duties. The meeting concluded with a speech by Hazrat Khalifatul Masih Ira. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 508) To read more about the history of Tashheez, see: “Hazrat Mirza Bashir-ud-Din Mahmud Ahmad: The young editor of Tashheezul-Azhan” at alhakam.org (16 February 2024, pp. 8-9). 25 December 1946: Dr Oscar Brunler was a renowned German inventor, as he was a multifaceted genius, with 49 patents accredited to his name. Oscar Brunler visited Qadian in 1946. On this day, Al Fazl reported that Brunler read an academic article on the subject of religion and science. This session was held in the presence and under the presidency of Hazrat Musleh-e-Maudra at the Mubarak Mosque in Qadian. To learn more about Oscar Brunlar and this visit and lecture, see: “Coming from every distant track: Dr Oscar Brunler visits Qadian and presents research at Mubarak Mosque” www.alhakam.org (20 October 2023, pp. 8-9).

AL HAKAM | Friday 19 December 2025 Continued from page 1

will naturally become the ‘delight of the eyes’ for the Khalifa. True joy for the Khalifa lies solely in seeing the members of the Jamaat become exemplary Ahmadi Muslims.

The innate nature of belief and the vicissitudes of doubt A question was raised regarding why, if the existence of God is ingrained in human nature, some individuals experience contrary thoughts or doubts. Huzooraa explained that such thoughts often arise because people do not put in the necessary effort to search for God. He observed that in moments of extreme crisis or helplessness, even those who claim to be atheists instinctively cry out to a higher power, often using phrases like “Oh God.” This, Huzooraa noted, indicates that a latent recognition of a Creator exists within the subconscious of every human being. Huzooraa referred to the Quranic depiction of people caught in a storm at sea; in their desperation, they remember Allah, yet once they are safely returned to shore, they return to their ways of neglect or even speak against God. (Surah al-‘Ankabut, Ch.29: V.65) He compared this to human relationships, asking whether it would be considered moral to forget the favours of a friend once a need has been met. Huzooraa elucidated that a truly noble person is one who remains grateful even in times of ease. He instructed that if one remains steadfast in the remembrance of Allah and maintains regularity in prayer, these fleeting doubts and contrary thoughts will be replaced by conviction and gratitude.

Navigating overthinking and the preservation of mental well-being The khuddam sought guidance on how to manage the tendency to overthink, particularly before sleep, concerning future anxieties and worldly entanglements, which can lead to significant mental stress. Huzooraa advised that Allah the Almighty has provided spiritual remedies for such distress. He specifically recommended the recitation of Ayat-ul-Kursi and the three quls (Surah al-Ikhlas, al-Falaq and an-Nas) before sleeping. Huzooraa explained that one should reflect deeply on the attributes of Allah mentioned in these Surahs: His power, His protection from evil and His role as the Sovereign. By falling asleep while meditating on the majesty of God and seeking His protection from the mischief of the envious and the whisperings of the soul, a person’s mental entanglements begin to dissolve. Furthermore, Huzooraa highlighted the importance of the Isha prayer as a means to oﬄoad the day’s burdens. He encouraged the youth to pray for ease in their affairs and to adopt a routine of sleeping early and rising for Tahajjud. He reminded them of the Quranic assurance that it is in the remembrance of Allah that hearts find true comfort and satisfaction. (Surah ar-Ra‘d, Ch.13: V.29)

Outward appearance vs. inward obedience A khadim expressed that out of love for the Khalifa, many youth desire to emulate his dress and manner of speech, yet they are

sometimes mocked by others for “trying to become the Khalifa.” Huzooraa responded with great kindness, stating that as long as the intention is rooted in sincere love, such imitation is commendable. He referred to a historical precedent where a person asked the Promised Messiahas about followers who adopt his appearance. The Promised Messiahas had replied that a person’s level of love determines the degree to which they try to imitate the beloved and there is no inherent evil in this. Huzooraa shared the example of Mirza Abdul Haq Sahib, a long-serving Amir from Sargodha, who was born at the turn of the century. After performing the bai‘at of Hazrat Musleh-e-Maudra, he resolved to adopt Huzoor’sra appearance, including his specific style of turban and coat and maintained this practice throughout his life. However, Huzooraa provided a vital caveat: outward imitation must be accompanied by inward obedience. He explained that it is wrong to adopt the physical appearance or speaking style of the Khalifa while ignoring his core instructions, such as the requirement to be regular in the five daily prayers. True imitation, Huzooraa concluded, involves striving to achieve the spiritual objectives for which the system of Khilafat was established and responding wholeheartedly to the Khalifa’s call for moral reformation.

Why haste in salat hinders spiritual evolution The discussion then focused on the fast-paced nature of modern life and the common tendency among youth to rush through their daily prayers. A khadim enquired how one might compensate for the resulting lack of spirituality. Huzooraa began by observing the irony in human behaviour: while a person will dedicate ample time to sitting and enjoying a meal, ensuring they are fully satiated, they often treat the five daily prayers as a burdensome task to be completed as quickly as possible. He admonished that if a person recognises that rushing their prayer is a mistake, they must take conscious steps to rectify it by slowing down and performing the prayer with due diligence. He noted that even those with the busiest of schedules must find the time to pray properly and thus there is no excuse for the average person to rush. To illustrate the severity of this issue, Huzooraa narrated a well-known account from the life of the Holy Prophetsa. While sitting in a gathering in the mosque, the Holy Prophetsa observed a man arrive and perform his prayer hastily. When the man came to greet him, the Holy Prophetsa instructed him to go back and pray again, stating that he had not truly prayed. This occurred three or four times until the man confessed that he did not know how to pray any better. The Holy Prophetsa then taught him that prayer must be performed with composure, involving the praise of Allah, the invocation of blessings on the Prophetsa (i.e., durud) and deep reflection. Huzooraa remarked that without these elements, the physical movements of prayer are merely hollow rhythmic motions, rather than true worship. (Sahih al-Bukhari, Kitab al-ist‘zan, Hadith 6251) Huzooraa also referred to the writings

of the Promised Messiahas, who compared the hasty prostrations of some worshippers to the pecking of a hen as it eats grain. (Malfuzat, Vol. 3, p. 258) He elucidated that Allah is not in need of such mechanical prostrations. When we rush our prayers, we are essentially demonstrating that we give more importance to our worldly work than to our Creator. Huzooraa warned that such an attitude prevents the descent of Allah’s blessings. He clarified that true prayer is not merely something to be done in times of crisis, but a consistent discipline where the work of the faith is given precedence over the work of the world. The khuddam were presented with the example of Hazrat Chaudhry Zafrulla Khanra. While present in the royal court of the Queen, he became restless as the time for prayer approached. Despite the strict protocols of the court, he informed the authorities that he had to leave for his prayers. His firm adherence to his faith was such that the royal administration eventually established a protocol for him, ensuring he was never hindered from his prayers. Huzooraa noted that when a person shows such resolve, even the worldly powers are forced to respect them. Huzooraa concluded by reminding the youth that the purpose of going to the ‘Divine Court’ is to ask from Allah. He asked them to consider how they would behave when meeting a worldly president or minister; they would wait patiently and present their case with great care and detail until they were satisfied. It is, therefore, a sign of extreme spiritual blindness to approach the King of Kings with haste, expecting Him to be pleased with a few hurried movements.

Death of Jesusas The discussion moved toward the Jamaat’s belief regarding the death of Jesusas and whether non-Ahmadi Muslims and Christians would be held accountable for their belief in his physical survival in heaven. Huzooraa stated that the concept of shirk – associating partners with Allah – is a grave transgression. He pointed out that the Holy Quran explicitly denies that Jesusas is the son of God and emphasises the absolute Oneness of Allah. To suggest that a human being could survive for thousands of years, Huzooraa noted, is a dangerous idea that could shake the very foundations of the earth and the heavens. Huzooraa explained that the Promised Messiahas proved the death of Jesusas using thirty distinct verses of the Holy Quran. Huzooraa observed that the belief held by many non-Ahmadi Muslims – that Jesusas is alive – actually serves to support the Christian claim of his divinity. Interestingly, Huzooraa mentioned that

a segment of modern Muslim scholars is beginning to concede that Jesusas has indeed passed away and will not return physically. However, he lamented their stubbornness, as they refuse to accept Hazrat Mirza Ghulam Ahmadas as the Promised Messiah despite the prophecy of the Holy Prophetsa regarding a Messiah appearing from among the Muslims. Huzooraa stated that by denying the advent of the Messiah while admitting Jesusas is dead, they are effectively betraying both the Quran and the Hadith. As for their accountability in the hereafter, Huzooraa remarked that while Allah will certainly question them, the exact nature of His judgement remains with Him alone.

Religious experience vs. psychological influence A khadim enquired how to respond to members of other faiths who claim to have experienced a connection with their religion, such as Christians seeing Jesusas in dreams. Huzooraa clarified that Ahmadi Muslims believe in the truth of all Prophets, including Jesusas and Mosesas. According to Islamic theology, Prophets were sent to every nation on earth. Huzooraa explained that if a person sees Jesusas in a dream, it does not necessarily validate their current religious framework as the final truth. He elucidated the psychological aspect of dreams, noting that if a person is constantly immersed in a particular thought or fear, such as the fear of drowning, they may eventually see it in their dreams. Thus, many such experiences are the result of deep-seated psychological influence rather than a revelation. Furthermore, Huzooraa encouraged the youth to point out to Christians that their own scriptures contain prophecies about the coming of a final Prophet. He noted that Jesusas himself stated he was sent only for the ‘lost sheep of Israel,’ (Matthew, 15:24) whereas the Holy Prophet Muhammadsa was sent as a mercy for the whole of mankind. (Surah al-Anbiya, Ch.21: V.108) Huzooraa instructed that instead of confronting them by denying the truth of their prophets, khuddam should argue that while Jesusas was a true prophet, his own teachings require followers to accept the Universal Prophetsa who was to follow him in the Latter Days.

Jihad of the sword vs. the message of peace When asked how to respond to those who challenge the peaceful message of Islam, Huzooraa directed the youth to the context of the Holy Quran. He explained that the Quranic permission to fight was

Friday 19 December 2025 | AL HAKAM

granted only in circumstances where Muslims were being persecuted, their rights were being denied and they were being killed for their faith. It was a permission for defensive retaliation, not an injunction for unprovoked aggression. (Surah al-Hajj, Ch.22: V.40) Huzooraa emphasised that the fundamental teaching of the Holy Quran is one of love, peace and harmony. He urged the khuddam to increase their own knowledge before engaging in such debates. He specifically recommended the study of World Crisis and the Pathway to Peace, a compilation of his addresses that provides comprehensive arguments from the Holy Quran regarding global peace. He noted that this book is available in many languages, including English and German.

The necessity of literature in local languages During a brief interaction with the Jamaat’s missionary, Huzooraa enquired about the Italian translation of World Crisis and the Pathway to Peace. Upon being informed that it was not yet available, Huzooraa emphasised the urgency of this task. He remarked that such literature is an essential tool for reaching the public and conveying the true message of Islam. He noted that in countries like Germany, people are actively reading the book in German and appreciating it and the same should be facilitated for the people of Italy to ensure the message of the Jamaat is disseminated effectively.

The nature of miracles among non-Muslims The final question addressed the authenticity of miracles, such as the survival of Pope John Paul II during an assassination attempt and whether everything happens for a predetermined reason. Huzooraa affirmed that miracles can and do happen and they are not limited to Muslims; even atheists can experience extraordinary events. Huzooraa explained that Allah sometimes manifests such signs to demonstrate His existence to humanity. When a person witnesses something extraordinary after seeking help or praying, it serves as a sign to strengthen their conviction in a Higher Power. However, Huzooraa clarified that the occurrence of a miracle in a particular religious context does not mean that the religion itself is the final truth. Allah shows signs to people across all nations – even to pagans in remote parts of Africa – to simply say, “I do exist.” Huzooraa also reiterated the distinction between a true sign from God and a psychological effect. He used the example of someone who is afraid of water, seeing dreams of drowning; such dreams are reflections of the mind’s anxieties rather than Divine intervention. He concluded that while many incidents are real manifestations of God’s power, others are merely the mind’s reaction to its environment. The mulaqat concluded with the khuddam being blessed with the honour of a group photograph with Huzooraa. Huzooraa then took his leave. (Summary prepared by Al Hakam)

Introducing Surah al-A‘la: Why the Holy Prophetsa chose this chapter for Friday prayers and what it means for you Jalees Ahmad Al Hakam Imagine summarising the essence of life, how to achieve true success, who fails and why, the signs of Allah’s creation and guidance, the purpose and method of tasbeeh, and profound spiritual lessons, all in just 2–3 minutes. That’s exactly what Surah al-A‘la does. Perhaps this is why the Holy Prophetsa encouraged us to recite and reflect upon it every Friday, so its timeless guidance remains fresh in our hearts. Surah al-A‘la, Chapter 87, is a notable chapter of the Holy Quran. It is reported that once Hazrat Muazra led a prayer and recited Surah al-Baqarah, when someone complained to the Holy Prophetsa, stating that the prayer was too long. The Holy Prophetsa turned to Muazra and asked why he had done so and said, “You are putting the people to trial.” He then advised that if someone leads the prayer, they should select shorter chapters, giving Surah al-A‘la as an example, among others. (Sahih al-Bukhari, Kitab al-Azan, Hadith 701; Sahih Muslim, Kitab al-Salat, Hadith 465a) The Holy Prophet’ssa love for this chapter is evident, as he would frequently recite it during Friday prayers and Eid prayers. This shows that he wanted this chapter to be listened to and reflected upon regularly, especially in gatherings, since its message carries profound lessons for every believer. The theme of this Surah of the Holy Quran, in straightforward terms, is basically a glorification of Allah. A glorification in His perfection, creation, and guidance. The message we receive is the essence of purifying yourself, remembering Allah, and preferring the eternal over the temporary. The promise is the reward for those who walk in the path of righteousness. And the warning is that the unmindful, wretched and arrogant will face regret. To truly begin to know the importance of this chapter, it is enough to grasp its underlying message and the spiritual resonance it evokes within us. Even if a person does not know Arabic, one of the first things, upon hearing this chapter, Surah al-A‘la, one notices is its beautiful rhythm.

What it means to glorify the Most High The first verse commands us to praise and glorify Allah’s name, i.e., to distance Allah from all impure things, and then goes on to remind us why we must do so. At first glance, after the command of glorifying Allah who designs and guides, we realise that here, the cycle of life, from blossoming to decay, serves as a sign of Allah’s perfection and power and a reminder of His divine order: “Glorify the name of thy Lord, the Most

AL HAKAM | Friday 19 December 2025 High, Who creates and perfects, and Who designs and guides, and Who brings forth the pasturage, then turns it black, rotten rubbish.” (Surah al-A‘la, Ch.87: V.2-6) �َ The first words of this Surah are �‫َس ِِّب ح‬, meaning “Glorify”. The surah begins with the image of tasbeeh (glorifying Allah). In Arabic, tasbeeh comes from the root s-b-h, which carries the meaning of moving swiftly or gliding freely, and by extension, keeping something distant. In this context, it signifies distancing Allah from any imperfection or deficiency. Think of it this way: as you glide through the water, your hands stretch forward, distancing the water behind you as you pull yourself ahead. “Noun ‫ تسبیح‬would mean, declaring God to be far removed from every imperfection, defect and impurity, or betaking oneself quickly to God’s service and to be prompt in obeying Him.” (See Five Volume Commentary, Ch.57: V.2) As Muslims, we know that tasbeeh is not merely verbal; it involves the mind, heart, and tongue. If even one of these three is not engaged, it becomes meaningless. For example, we use our minds to reflect on Allah’s perfection, our hearts are filled with awe and comfort in His remembrance, and our tongues are moist with verbal praise and the declaration of His greatness. Allah commands us to glorify His name, ۡ (ism), to highlight the personal in Arabic ‫اۡس ََم‬ connection between the believer and the Creator. The word Rabb signifies the One who nourishes and the One who sustains, stressing and ultimately reminding us of His role as Creator and Provider. Further, as َ Allah states: ‫ ََرِّبِ�َک‬Rabika, meaning “your Lord”. This implies a personal responsibility for every individual Muslim to acknowledge and praise Him. َ َۡ The attribute ‫ اۡلَا ۡۡعَلی‬Al-A‘la (the Most High) represents absolute supremacy. There is nothing above Him; nothing in creation can compare to His majesty. This is why we say “subhan rabbi al-A‘la” when we prostrate in our daily prayers. We are in the lowest point in prayer, praising the Highest.

God’s act of creation and perfection and a reminder of the cycle of life As we read further, Allah gives examples of why we must praise Him. Allah commands tasbeeh because of His role as Creator and Perfecter: “Who creates and perfects,” (Ch.87: V.3) Everything Allah created is perfectly measured and designed. It must be noted here that this perfection is not random; each creation is suited to its purpose. When we study human biology, we are compelled to believe that this design was not by chance. One needs to only further study animals, such as bees, to see how they operate, a point to reflect on indeed. Bees, for example, can see almost all around them. They process visual information faster than humans, detect ultraviolet colours, and rely on tiny amounts of nectar from many flowers, often travelling long distances and competing with others to survive. (“What it’s like to be a bee”, press.princeton.edu, 21 November 2023) Allah then says: “And Who brings forth the pasturage,” (Ch.87: V.5) Here, Allah draws our attention to something observable and undeniable.

First, He gave the examples of His creation and perfection. Now, He gives us a visual example of this: the greenery that springs forth after rainfall. Indeed, this is a universal sign; everyone witnesses it. For the Arabs, this observable image was compelling. They were a desert people, Bedouins living in harsh conditions, whose lives revolved around finding water and green pasture for their flocks. Entire tribes would travel or even fight over grazing land (“People of the Arabian Desert”, britannica. com). And so, when Allah says, “And Who brings forth the pasturage,” (Ch.87: V.5) He is reminding them, and us, of the very foundation of their livelihood and survival. The Arabic word “akhraja” (‫)أخرج‬ means to bring out or bring forth. It also symbolises resurrection. So, essentially, God is stating that if He can bring forth life from dead, barren land, then He can just as easily resurrect humans back to life after death for the Day of Judgement. This is also alluded to in Surah al-Hajj: “And thou seest the earth lifeless, but when We send down water thereon, it stirs and swells, and grows every kind of beauteous vegetation.” (Surah al-Hajj, Ch.22: V.6) The Arabs had a hard time digesting the very notion of life after death. Hence, this verse was a blow to the very notion they held so strongly. (For more, see: Surah alMu’minun, Ch.23: V.38) As we read further, another lesson Allah starkly reminds us of: “Then turns it black, rotten rubbish.” (Ch.87: V.6) The lush green pasture ultimately becomes withered and lifeless if not watered. It becomes black, rotten, and scattered like rubbish. This change is something we all observe. It acts as a reminder of life’s transient nature. Just as the vegetation flourishes and then fades, so too shall human life end and return to dust. The Arabic word used in this verse is ً ‫( ُُغ ََث‬ghuthaa), which refers to the dry, ‫ٓاًء‬ useless remains of plants after harvest, like the sight of dead grass and barren land. The visuals are both humbling and instructive: life is short, beauty fades, and the world is fleeting. It is, for sure, a warning that the pleasures of this world are transient; they are short-lived.

The command to remind and how to benefit from it “So go on reminding; surely, reminding is profitable.” (Ch.87: V.10) Here, God has commanded the Holy Prophetsa to continue reminding, even if people do not always listen. Reminders awaken hearts that already know the truth but are often forgetful. And so, reminders are essential. Even if some reject it, the act of reminding is a duty and mercy. It is evident that reminders are given for the benefit of humans. However, how can we ensure that a reminder truly benefits us? This is what God goes on to state. “He who fears will soon heed.” (Ch.87: V.11) Here, in ٰ ۡ َ� this verse, the word ‫( َّیۡخٰشی‬yakhsha), meaning “he who fears”, is used. This word, yakhsha, is different to the Arabic word khawf. Yakhsha, which derives from Khashyah, comes from knowledge and reverence, a conscious fear born from awareness of Allah’s greatness:

َ ۡ �ٰ َ ۡ َ� ‫ِِاَّن ََما َیَۡخَشی الّٰل ََہ ِِم ۡۡن ِِع ََبا ِِد ِِہ اۡل ُُعَل ٰٓٓم ُُؤا‬

“Only those of His servants who possess

knowledge fear Allah. Verily, Allah is Mighty, Most Forgiving.” (Surah Fatir, Ch.35: V.29) In contrast, khawf is general fear, often instinctive or emotional. And so, one truly benefits who has a fear of God that stems from knowledge of Him. To truly know Allah is to know His names and attributes.

Rejecting the reminder: Those who won’t benefit? Then, Allah goes on to explain those who reject reminders: “But the reprobate will turn aside from it,” (Ch.87: V.12) The word “reprobate,” as used in the Quran, is ‫( الأشقى‬al-ashqa), which derives َ from the root ‫( َش ِِقي‬shaqi). While Shaqi means “wretched” or “unfortunate”, al-ashqa is the superlative form, meaning “the most wretched” or “utterly miserable”. Here, al-ashqa refers to the one who stubbornly rejects the truth out of arrogance, making them spiritually hardened. Yet even here, the Surah gives hope: those who are less entrenched in error can repent and return to God. Ultimately, those who persist in wickedness and rejection are the ones who will face the Fire. Hazrat Musleh-e-Maudra has explained why the word al-ashqa is used. Since the Holy Prophetsa is the most superior of all the prophets, his denier is also the most wretched and unfortunate among the deniers of all prophets. He writes: “The denier of Mosesas is only shaqi [wretched]. The denier of Jesusas is only shaqi. The denier of Abrahamas is only shaqi. The denier of Davidas or Solomonas is only shaqi. But the denier of Muhammadsa is ashqa, because he holds a higher status than all previous prophets, and the guidance he brought is also superior and elevated above all previous guidance. “Furthermore, as mentioned above, the word ashqa is also used to indicate that only the most wretched are completely deprived of guidance; an ordinary wretched person [shaqi] can still attain guidance at some point.” (Tafsir-e-Kabir, 2023, Vol. 12, pp. 9192) God further states that the most wretched are those: “He who is to enter the great Fire.” (Ch.87: V.13)

The truly successful: Those who purify themselves After describing the wretched and wicked, God turns to those who shall prosper and who are truly successful: “Verily, he truly prospers who purifies himself,” (Ch.87: V.15) َ َ َْ The word ‫( َأْفَلَح‬aflaha), meaning “he ََ truly prospers,” comes from the word ‫َفَلاح‬ (falah), which signifies success and َ prosperity. Unlike ‫( َنَجَاح‬najah), which generally means mere salvation or success in the Hereafter, falah holds both success in the Hereafter and flourishing in this life, conveying a higher and more complete form of success. Hence, the key to true success is to purify oneself: to cleanse the heart and soul from َ� َ all malice, both religious and spiritual. ‫( َت ََزَّكى‬tazakka), meaning “to purify,” refers to the process of tazkiyah, or spiritual purification. This purification is the central goal of Islam and was the mission of every prophet. For example, when Abrahamas prayed

for a prophet, he mentioned that one of his tasks should be to teach the Book and purify the people (Surah al-Baqarah, Ch.2: V.130). Similarly, when Mosesas was commanded to go to Pharaoh, he asked “‘Wouldst thou like to be purified?” (Surah an-Nazi’at, Ch.79: V.19) Further to this, we are told that he who prospers is he who purifies himself, “And remembers the name of his Lord and offers Prayers.” (Ch.87: V.16) Here, Allah connects remembrance with prayer, which is a return to the opening verse: “Glorify the name of thy Lord, the Most High.” (Ch.87: V.2) This shows that true prayer is both verbal remembrance and heartfelt presence. A clean heart that remembers Allah sincerely will find immense joy in prayer. Just as a clean vessel can hold pure water, a purified heart can hold divine remembrance. To perceive the divine, one must dress in the garms of divine colours, as evident from َ� َ ْ َ ُ َ� َ َ ‫اِق الَّل ِِه‬ ِ ‫َتَخَّلُقوا ِبَِأْخَل‬, meaning: adopt the ethos of the Divine.

A harsh reality: Love of Dunya Before we move on to the harsh reality, let us review the chapter thus far. We have so far been told to glorify our Lord’s name, who has fashioned and guided us and given us observable signs of His existence and creation. We are also instructed to remind one another, for reminders benefit those who are God-fearing, while only the wretched will not benefit, and their downfall will be in Hell. The successful, however, are those who purify themselves, remember the name of their Lord, and pray. The blueprint is there. Allah then goes on to reveal a harsh reality, one known even before it unfolded. God informs us of human nature: this is what human beings are like. And what is that? “But you prefer the life of this world, whereas the Hereafter is better and more lasting.” (Ch.87: V.17-18) The word for “you prefer” used in the ُ ‫( ُت ُ ۡۡؤ‬tu’thirun), which comes Quran isَ ‫ِثُِر ۡۡو ََن‬ َ‫�ر‬ from ‫( َأَث‬athar), meaning to choose something over another. Usually, this word is used in a positive sense, like preferring others to yourself; however, here it’s used negatively: preferring the lower world over ْ ُ� the eternal Hereafter. ‫( الُّدْن ََيا‬dunya) comes ُ from ّ‫( ُُدُنّو‬dunuw), meaning something low or near. It is inferior and short-lived compared to the eternal life that follows. This world deceives by its immediacy, while the next world, though unseen, is lasting and pure.

The eternal message The Surah closes by affirming that this message of glorification, purification, and remembrance, is not new. It is the same truth revealed to all prophets before. “This indeed is [what is taught] in the former Scriptures – the Scriptures of Abraham and Moses.” (Ch.87: V.19-20) The Arabs revered Prophet Abrahamas and saw him as their ancestor; his name carried authority and respect. The Holy Quran has quoted the prophecy from the scriptures of Abrahamas regarding the advent of the Holy Prophetsa. The Quran records when Abrahamas prayed for a Prophet of God to be sent. Continued on page 7

Friday 19 December 2025 | AL HAKAM

The Islamic view on affection and attraction Islam recognises the human inclination toward companionship and affection. Allah the Almighty states in the Holy Quran: “Beautified for men is the love of desired things – women and children, and stored-up heaps of gold and silver, and pastured horses and cattle and crops. That is the provision of the present life; but it is Allah with Whom is an excellent home.” (Surah Al-e-Imran, Ch.3: V.15) This verse acknowledges that affection for others is part of human nature. However, it also provides an important perspective: While these desires are natural, they must be approached with self-discipline and in alignment with divine guidance. The Holy Prophet Muhammadsa emphasised that when individuals experience such emotions, it is essential to channel them in ways that protect one’s character and faith. In one famous narration, the Holy Prophetsa said: “When a man marries, he has fulfilled half of his religion, so let him fear Allah regarding the remaining half.” (Mishkat alMasabih, Kitab an-nikah, Hadith 3096) This highlights the importance of pursuing these feelings within the context of a committed relationship, ideally through marriage, which is the sacred framework in Islam for intimate and emotional bonds.

The role of responsibility and selfcontrol

Heart and faith: Islam’s guiding light for the youth’s affection and well-being Tashif Mahmood Ghumman Canada In the journey of youth, emotions can be intense, and one of the most profound experiences is the attraction and deep affection that often develops between young people. However, in a world where relationships are portrayed as crucial to personal happiness

and identity, the question arises: How can young people pursue romantic feelings while maintaining a strong connection with their faith and mental well-being? Islam offers a clear and balanced approach to this question, helping young people navigate these emotions in a way that respects their dignity, aligns with divine guidance and safeguards their mental health.

While attraction and affection are natural, Islam teaches that they should be expressed with maturity and responsibility. The Holy Prophet Muhammadsa advised: “There is nothing like marriage, for two who love one another.” (Sunan Ibn Majah, Kitab an-nikah, Hadith 1847) This guidance provides a clear message that emotional connections and commitment, when paired together are most beneficial. Young people should view romantic interests with the long-term goal of establishing a relationship that fosters respect, responsibility, and mutual care. The Promised Messiahas emphasised on the dual nature of love which fosters a deeper relationship with Allah. He stated: “The word insan (human) is derived from unsan , i.e.one who possesses two forms of love (uns) ; one love for God and the second for human beings. Being from the same species, since a person relates more to other humans, and seeing them, becomes instantly influenced by them, as such, remaining in the company of an exemplary individual and staying with a Truthful one grants a person such light by which they are able to behold God and be saved from sin.” (Malfuzat [English], 2024, Vol. 6, p. 59) Essentially, this quote underscores the importance of not neglecting one love due to the other. In fact, when a person loves and surrounds themselves around the right types of people, their love of God also increases.

The emotional and psychological impact on young people While feelings of affection can be beautiful, they can also cause distress if not approached with wisdom. Research shows that for young people,

particularly in their adolescent and early adult years, romantic relationships can significantly impact mental health. Heartbreak, confusion, and emotional turmoil can all contribute to feelings of anxiety, depression, and low self-esteem. A study published in Adolescence found that unreciprocated romantic feelings can lead to significant emotional distress, often impacting mental health long after the feelings have passed. (“Young Love: Romantic Concerns and Associated Mental Health Issues among Adolescent HelpSeekers”, pmc.ncbi.nlm.nih.gov, 6 May 2016) Moreover, with the rise of social media, young people are constantly exposed to idealised portrayals of relationships that may create unrealistic expectations. The pressure to fit into these moulds can exacerbate feelings of inadequacy or loneliness. The challenge, then, is not simply to experience emotions but to do so in a way that protects one’s mental health and wellbeing.

Learning from the Prophets: A model of respect and dignity The Holy Quran offers numerous stories of Prophets who exhibited strong moral character when dealing with human emotions. One such example is Prophet Musaas, whose story demonstrates the importance of respecting one’s emotions while also adhering to divine laws. After fleeing from Egypt, Prophet Musaas arrived at a well in Midian, where he noticed two women who were unable to draw water due to the crowd. He helped them without seeking anything in return, and later, one of the women recommended him to her father for marriage. The Quran quotes her: “O my father, hire him; for the best man that thou canst hire is the one who is strong and trustworthy.”(Surah al-Qasas, Ch.28: V.27) This narrative highlights the key elements of respect, trust and responsibility in relationships. Prophet Musaas displayed emotional restraint and focus on his duties, which ultimately led to a virtuous and meaningful connection.

Practical steps for young people in navigating relationships 1. Guarding the heart: The Quran advises believers to guard their hearts against the distractions of the world by directing believing men to “restrain their eyes and guard their private parts” because “that is purer for them.” (Surah an-Nur, Ch.24: V.31) Practising restraint and focusing on Allah can help young people stay grounded, protecting their hearts from unbalanced emotions. 2. Seeking divine guidance: For those struggling to make decisions in romantic matters, the prayer of istikharah is a valuable tool. It allows young people to seek Allah’s guidance and ensure their decisions align with His will. 3. Building relationships on character and piety: The Holy Prophet Muhammadsa taught that marriage should be based on righteousness and good character, not just physical attraction or superficial qualities. Continued on page 8

AL HAKAM | Friday 19 December 2025 Continued from page 5

His prayer clearly indicates that although he followed the law of Noahas, as is evident from the verse of Surah as-Saffat, and although he himself had received some divine revelations in the form of scriptures, nevertheless, his teachings were destined to fade away. The same applies to Mosesas. In his book, the Torah, even today there remains

a clear prophecy in Deuteronomy 18:18. Thus, Mosesas also foretold the coming of a legislative prophet after him, one who would not arise from among the Israelites but from their brethren, the descendants of Ishmael.

Conclusion To sum up, this Surah is a reminder to glorify Allah, the One who created us, for He is our Creator, Sustainer, and Guide. He proportioned and guided everything,

provided pastures, and placed signs of His creation around us, showing how He can give life and how these signs serve as lessons for believers to reflect upon. Reminders benefit those who heed them, except the wretched who reject guidance. The blueprint for true success is clear: purify ourselves, remember His name, and pray sincerely. A harsh reality we must acknowledge is that this world is fleeting, yet many people prefer it over the

eternal Hereafter. This message, however, is timeless; prophets throughout history called people toward it. When we hear this Surah regularly, especially during Jumua, we should understand that the Holy Prophetsa desired for us to continuously ponder its lessons, keeping the message ever-present in our minds. The journey of self-purification and remembrance of our Lord is ongoing and a continuous process.

Proving the existence of God: Some compelling arguments Aneelah Atiyatul Hayee Kauser USA René Descartes argued that since he, an imperfect being, could think of God as a perfect being, God must have put the thought in his head, proving that God exists. Because how could an imperfect being imagine a perfect being? However, his argument is weak since it implies that God reacts to humans by making true whatever “perfect thing” they can conceive of, and even the word perfect is subjective. Philosophers have been trying to prove God’s existence for centuries, but they haven’t had much success. However, in the book Ten Proofs of the Existence of God by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih II, he gives us ten clear proofs of how we know that God must exist.

Global belief in God People from different nations all around the world believed in one God. How is it possible that various places that had no interaction or communication came to the same conclusion that there is a God who created the universe? They might have differed on some details, but the main idea remained the same from India to China to England. Thus, there must be some truth or logic to the belief that led to the belief that there is a God. (Ten Proofs of the Existence of God, pp. 7-11)

Testimony of the righteous When people like the Prophet Abrahamas and Prophet Jesusas claim there is one God, and we know that they are good people through their character and conduct, then why do we choose to listen to uninformed people whose integrity cannot be compared with the former? There are examples of such pious people all over the world: Krishnaas from India, Mosesas from Egypt, Nanakrh from Punjab and Muhammadsa from Arabia. People claim there is a city named London, and we accept this truth. Travellers say that Siberia is vastly uninhabited, and we don’t deny this. Why? Because numerous people gave testimony to these facts. But when countless righteous people provide testimony to the existence of God, why do we not listen? (Ibid., pp. 11-17)

Inherent dislike for harmful things

There are some things that humans naturally avoid, such as having a sexual relationship with one’s parents, lying, or touching urine. Why do atheists inherently avoid these things if there is no God? This is my favourite proof because it highlights the unconscious, internal fear we all have of God. If there is truly no higher being, as some people say, then why do we avoid these things? If there is no God to send us to hell, then why do we not commit murder or touch urine? The answer is that God has given humans a natural inclination to avoid such things because they will harm us and others. (Ibid., pp. 17-19)

Purpose of life Everything has a creator, so why not the universe? Everything in the world has a creator and a purpose. Someone made my purse, and its purpose is to hold my things. Someone manufactured my car, and its purpose is to take me from place to place. Thus, God created this world and created us, and our purpose is to worship Him. (Ibid., pp. 19-22)

Universe by design Everything has a system of design, so someone must have designed the universe. It makes too much sense how everything connects. There’s oxygen in the air, and we have lungs and nostrils to take it in. Lions eat meat and have the teeth and claws to hunt. Horses eat grass and are given necks to bend down to pick at it. Did all of this

happen arbitrarily? Scientists claim that the universe was made by chance, but even if there was a painting with colours splashed onto it, there was an artist who created it. When we see a beautiful sculpture, we recognise that it has been produced by a skilled artist. When we read a fine piece of literature, we can tell a distinguished writer has written it. But when seeing such a thought-out, magnificent world, people tend to forget its creator. (Ibid., pp. 22-28)

Disbelievers are punished Disbelievers have always been punished. God always brings victory for the Believers while their opposition is met with disgrace and humiliation. This happened to the Pharaoh when he didn’t listen to Moses’as message. God brought disgrace on him in this life as well as in the hereafter. (Ibid., pp. 28-29)

Ultimate victory for believers Those who believe and have faith in God always excel. People who have been commissioned to spread the message of God have always faced hardships, but God makes them prevail. The Pharaoh, who had forced the Israelites to make mud bricks, was defeated and drowned, while Moses became victorious. Even Jesus’as enemies were destroyed, and his followers became the rulers of other countries. The Prophet Muhammadsa excelled above all others while spreading the message that there is

One God. (Ibid., pp. 29-31)

Acceptance of prayers Throughout the ages, prayers have been accepted, proving there must be a Being to accept them. People who adopt righteousness always find that their needs are fulfilled through the power of prayer, and this is conclusive proof that someone listen to those prayers and has the power to accept them. (Ibid., pp. 31-33)

Revelation and fulfilment of prophecies Prophecies have been fulfilled in the Holy Quran. The Quran alludes to many advancements that have only come into existence today. For example, there’s a verse saying a time will come when camels will be made redundant. (Surah at-Takwir, Ch.81: V.5) This came true when camels were no longer utilised, and the railway was invented. Another verse is about the time when books are spread abroad. (Surah at-Takwir, Ch.81: V.11) First, the printing press and now, because of technology like phones and computers, books are available to an extent that was never possible before. Another prophecy was fulfilled when people were brought together (Surah at-Takwir, Ch.81: V.8), highlighting the advancements of communication in this age. Hazrat Mirza Ghulam Ahmadas, Founder of the Ahmadiyya Muslim Jamaat, once confronted a Christian named Alexander Dowie, who had slandered Islam. Hazrat Ahmadas prayed for Dowie’s lies to be exposed. Dowie had lived the life of a prince and possessed millions, but he was soon deserted by his family, struck by paralysis, and lost his mind to grief. Finally, he died in 1907, exactly as God had revealed to Mirza Ghulam Ahmadas. (Ibid., pp. 33-43)

Allah helps those who beg Him Anyone who denies the existence of God should bear in mind that if He does exist, it places them in a great predicament. And if there is a sincere desire in the hearts of some people to discover the truth, they should prostrate before God with full fervour and ask Him for guidance. God will never turn away from those who beg him for aid as long as they have pure hearts. (Ibid., pp. 43-45)

Friday 19 December 2025 | AL HAKAM

Waste management, plastic pollution and Islamic responsibility

Rashidah Kaleem Myanmar With global development and industrialisation, population density has increased, and so has pollution. Waste generation has risen significantly, placing immense pressure on municipalities and the environment. While developed countries are adopting advanced technologies to manage waste, many developing and conflict-affected regions still rely on unsafe practices such as open burning. Plastic waste, in particular, has emerged as one of the most serious environmental challenges facing humanity today. In developed countries, modern facilities help reduce waste generation, such as waste treatment facilities and recycling centres for bulky waste to be exchanged from old to new ones. In developing or underdeveloped countries, especially those affected by conflict or emergencies, waste management is often absent. Municipal collection, transportation, and final disposal are either limited or nonexistent.

Case in point Our country, Myanmar, is facing growing challenges in waste management due to rapid urbanisation, industrialisation, and population growth. In major cities like Yangon and Mandalay, municipal committees provide some level of waste collection and disposal services, but in small towns and rural areas, coverage is very limited. This results in open dumping and

the environment everywhere. The Holy Prophet Muhammadsa reinforced this principle: “Cleanliness is half of faith.” (Sahih Muslim, Kitab altaharah, Hadith 223) He even advised against wasting water, “even if you are at the bank of a flowing river.” (Sunan Ibn Majah, Kitab al-taharah wa-sunanuha, Hadith 425) Thus, Islam directly connects spiritual purity with environmental responsibility. To change daily practices, you can adopt simple but effective measures: refuse plastic bags, use reusable bags, bring your own water bottles, sort waste systematically into proper bins, and choose sustainable and eco-friendly products.

burning, especially for non-recoverable waste can cause air pollution and health risks. Due to financial constraints, lack of infrastructure, and weak public awareness further hinder effective waste management. To address these challenges, Myanmar needs stronger waste management systems, investment in recycling and composting, public awareness campaigns, and community participation to reduce reliance on open burning and unsustainable practices. Globally, plastic waste is one of the most dangerous forms of pollution. These materials enter oceans through drainage channels and rivers, killing marine life. Burning plastics releases dioxins, furans, mercury, and PCBs, all of which are toxic to humans and animals. The increase in non-recoverable plastics raises the risk of

NEWS National Flag Day observed by Ahmadis in Kosovo Jinahuddin Saif Missionary, Kosovo On 30 November 2025, Jamaat-eAhmadiyya Kosovo marked National Flag Day with a special programme held at the Jamaat Center in Prishtina. Members and guests from several regions participated in the gathering, which focused on Islamic teachings regarding patriotism, loyalty and service to one’s homeland. Among the attendees was Lt Mr Imer Zeqiri from the Kosovo Police, whose presence added further significance to the occasion.

The programme was conducted by Besmir Yvejsi Sahib, Secretary Ishaat, Jamaat Kosovo. It commenced with a recitation from the Holy Quran, followed by an address by Rexhep Hasani Sahib, Secretary Maal Jamaat Kosovo, on “The Holy Prophetsa: A perfect example of loyalty to one’s homeland.” Rexhep Sahib is a veteran of the Kosovo War, having sustained injuries in 1999 due to a grenade explosion. The formal programme concluded with silent prayer, after which Maghrib and Isha prayers were offered. A meal was then served, followed by an engaging questionand-answer session. Participants asked questions related to the Holy Prophetsa, the Promised Messiahas, Khilafat, the importance of Jumuah, loyalty in Islam and the power of prayer. The discussion created a valuable opportunity for tabligh and spiritual reflection. Approximately 35 members and guests attended the event, including participants from Mitrovica, Fushë Kosova, Podujeva, Prishtina and several nearby villages.

widespread pollution, climate change, and ecosystem collapse.

Islamic guidance on the environment Allah the Almighty reminds us in the Holy Quran that, “create not disorder in the earth.” (Surah al-A‘raf, Ch.7: V.57) Allah also commands that “eat and drink but exceed not the bounds; surely, He does not love those who exceed the bounds.” (Surah al-A‘raf, Ch.7: V.32) This Quranic guidance is very important for us, as this Earth is a blessing from Allah Almighty. Allah has provided us with the sun, air, land, ecosystems, and plants even before we came into existence. It is our responsibility to sustain and protect our planet. Unfortunately, human activities have caused widespread pollution, affecting

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He said, “A woman is married for four things: her wealth, her family status, her beauty, and her religion. So you should marry the religious woman; otherwise, you will be a loser.” (Sahih al-Bukhari, Kitab annikah, Hadith 5090) 4. Involving families: In Islam, transparency in relationships is key. Engaging families early ensures that romantic interests are understood in a broader context and are more likely to develop in a responsible and permissible manner. 5. Trusting in Allah’s Plan: The Quran reminds us that Allah knows what is best for us: “But it may be that you dislike a thing while it is good for you, and it may be that you like a thing while it is bad for you.” (Surah al-Baqarah, Ch.2: V.217) If a relationship does not work out, it is important to trust in Allah’s wisdom, knowing that He has something better planned for us. Having said that, it is important to remember that according to the Prophetsa:

Guidance of Hazrat Khalifatul Masih Vaa Hazrat Khalifatul Masih Vaa has frequently reminded the Jamaat about environmental care, recycling, handmade activities and also Huzooraa has instructed every Ahmadi to plant at least two trees annually as an act of service to humanity and as a contribution to combating climate change. Such practices reflect how faith and practical action must go hand in hand. Your every small effort can be a million times effective on our environment. By taking responsibility for our waste, we protect Allah’s creation and fulfil our role as caretakers of the earth. May Allah enable us to follow His guidance, the noble example of the Holy Prophetsa, and the instructions of Khilafat so that we may live sustainably and safeguard the blessings He has granted us. Amin!

“Allah did not make anything lawful more abominable to Him than divorce.” (Sunan Abi Dawud, Kitab al-talaq, Hadith 2177)

Conclusion Young people today face a complex landscape when it comes to relationships. While the feelings of affection and attraction are natural, Islam offers a clear framework for managing them responsibly and in accordance with divine guidance. By ensuring that these emotions are expressed with respect, maturity, and piety, young people can build relationships that are fulfilling, safe and conducive to mental and spiritual well-being. At the same time, Islam protects the emotional health of young people by emphasising the importance of guarding one’s heart, seeking guidance from Allah, and prioritising character over external qualities. By following this balanced approach, young people can navigate the challenges of relationships in a way that safeguards their dignity, mental health and faith. May Allah guide all young hearts to build meaningful relationships that bring them closer to Him, amin!

AL HAKAM | Friday 19 December 2025

ago...

100 years

Christmas and Jalsa Salana Qadian in December (1925) Hazrat Maulana Abdur Rahim Dardra (1894-1955)

Thoughts of love and tenderness For you come in my mind God grant peace and happiness, That you this Yuletide find.

Christmas Christmas (i.e., the Mass of Christ) is a Christian festival of the nativity of Jesus Christ. It is now celebrated on 25 December.

Was Jesus born on 25 December? As to the date of Jesus’ birth, opinions differ greatly. The Basilidian Gnostics probably thought that he was born on 20 May.

Others set it on 19 or 20 April. Clement of Alexandria, who condemns these as superstitious, sets it on 17 November. The author of a Latin tract written in Africa in 243 makes it by private revelation to be 28 March. The earliest identification of 25 December with the birthday of Christ is made in a passage attributed to Theophilus of Antioch (AD 171-183). Hippolytus also says that Jesus was born on 25 December.

Celebration of Christmas No festal celebration, however, is recorded up to the middle of the fourth century. Origen (245) is said to have regarded the idea of keeping the birthday of Christ as

sinful. The festal idea has perhaps its root in the belief that the divine element was present in Christ from the very beginning, and that the divine life in him did not date from his baptism as suggested by the Epiphany feast (i.e., the feast of the presentation in the Temple). The celebration of the feast of his human birth is also regarded as a protest against the Manichaean propaganda, the chief tenet of which was that Jesus either was not born at all, was a mere phantasm, or anyhow did not take flesh of the virgin Mary.

Christmas in Britain It is interesting to note that to Britons it is something more than a Christian festival. Bede says: “In Britain, the 25th of December was a festival long before the conversion to Christianity.” The ancient Britons began their year on 25 December. That is why the English Puritans forbade any merriment or religious services by Act of Parliament in 1644. They thought it a heathen festival and ordered it to be kept as a fast. However, the feast was revived by Charles II. From the middle of November, preparations are now begun for Christmas. Shopkeepers broadcast their advertisements for the novelties, the toys and the gifts to be sold on this occasion. The richest and the poorest set about in search of some suitable presents for their dear ones. Something new or novel, something precious or useful, something sweet or beautiful, and something which is full of meaning. If any of these cannot be afforded, a Christmas card bearing the sincerest good wishes of the humblest Christian is considered to be an indispensable present which must be sent at home or abroad in sweet and loving remembrance of his relations: “A few brief words I here am sending, But may the token small contrive, To bear my wishes that from Christmas, You the best of joys derive.” Christmas puddings and Christmas trees are prepared in every home. The Postmaster-General is busy employing thousands more men for the prompt and satisfactory delivery of the millions and billions of presents bought now for the memorable day. To avoid previous mistakes and complaints, he is emphasising the necessity of early posting, yet the post offices are bound to be overcrowded as usual on Christmas Eve. The telegraph companies reduce their rates to enable all to send cables to their dear ones overseas on this happy day. In short, with all kinds of increased facilities, the whole of Christendom indulges these days wholeheartedly in every kind of earthly merriment and enjoyment.

Forgetting the true mission of Jesus Few, however, know […] for what Jesus was born and what he tried to achieve. People worship their own individual fancies and their own desires, while the mission of Jesus – in fact, the message of all the Prophets – was the mission of sacrifice and complete submission to the will of God. And it is this which the world, even now, as ever, stands in need of.

Hazrat Ahmadas – Reviving the spirit of Jesus And it is this to remind which the same Merciful God has sent the Prophet Ahmadas of Qadian, who is truly the Messiah of our age. He has brought us back to God, to the true spirit of sacrifice and complete submission to His will. By the force of his noble example, people have been again enthused and inspired to devote themselves body and soul to the cause of God. By believing in him alone, we believe in Jesus and by seeing his face, we indeed see the face of all the chosen prophets of God.

Why believers gather in December for Jalsa Salana Qadian And it is a striking coincidence that people flock to his birthplace [Qadian] in the last week of December. [...] The followers of Hazrat Ahmadas from all parts of the globe gather together in thousands at Qadian and sit rapt in admiration and fervour listening hours and hours to the holy spirit which descends on all those assembled there. They enjoy a happy and deep communion with, and are really at one with God the Heavenly Father.

Rediscovering the true mission of the Messiah When the other sons of Christ play about and revel in earthly enjoyments, the true sons of God, keeping themselves away from all sorts of frivolous jovialities and bearing hardships of every kind, turn most sincerely towards purity, piety and righteousness. Living in this world, they cut themselves away from all earthly bonds and soar high above the heavens and then bring the Kingdom of God on earth. Blessed, blessed are those who follow the footsteps of Hazrat Ahmadas, the Messiah of our age! A happy Christmas be with you, And may its influence stay To bless and brighten all your life For many a Christmas Day. – AR Dard (Transcribed and edited by Al Hakam from the original English, published in the December 1925 issue of The Review of Religions)

Friday 19 December 2025 | AL HAKAM

Quebec’s Bill 21 is not neutral – It targets Muslim women like me Irsa Ghazal Ontario, Canada As a Muslim woman who proudly wears the hijab, I watch with deep concern as Quebec continues to expand Law 21 – a law that began by banning religious symbols for teachers and other public servants and has now grown to include banning face coverings for all school staff and even students. (“Why Bill-21 is an Issue”, ccla.org, accessed on 9 December 2025) Although it claims to promote “secularism”, its impact is anything but neutral. It places Muslim women directly in the line of fire, using our identities as political tools masked as policy. Let us be honest: this latest expansion is a thinly veiled attack on the niqab – a style of covering observed by some Muslim women – and marks a dangerous shift from regulating public servants to policing the bodies and beliefs of students. When a government tells a woman what she cannot wear because of her faith, that is not secularism. It is coercion. And it runs directly against the Charter values Canadians hold dear: freedom of religion, equality, dignity, and personal autonomy. (“The Canadian Charter of Rights and Freedoms”, justice.gc.ca, accessed on 9 December 2025) Too often, the hijab is misunderstood or framed as a symbol of oppression. But for countless Muslim women, including myself, it is an expression of faith, modesty and identity. It is chosen, not imposed. It empowers us to define our relationship with God and to move through society with confidence. The irony is painful – while many parts of the world celebrate women’s right to dress as they choose, Quebec seeks to take that choice away. Law 21 tells women like me that our qualifications and dedication matter less than our appearance. It shuts doors, blocks careers and signals that we do not belong unless we conceal our faith. It teaches young Muslim girls that their religious identity is something to hide if they want to participate fully in public life. This is not equality. It is exclusion.

Supporters claim visible religious symbols undermine state neutrality, but neutrality means not favoring or discriminating against any religion – not erasing individual identities. A truly neutral state allows all citizens to participate without abandoning their beliefs. The Canadian Charter of Rights and Freedoms protects freedom of religion because diversity strengthens our society. It does not exist only when convenient; it protects minorities when public sentiment turns against them. (Ibid.) When a government invokes the notwithstanding clause to override fundamental freedoms, it signals that certain groups – especially Muslim women – are not worthy of those protections. Canada prides itself on multiculturalism and equal opportunity. Yet, Muslim women are being told that our visible faith disqualifies us from public service. This is not the Canada I believe in, and it should not be the Canada we accept. As Canadians, we must ask ourselves: what kind of country do we want to be? One that celebrates diversity, or one that dictates what faith can look like in public? One that empowers young girls to be themselves, or one that punishes them for it? The hijab threatens no one. But laws that target and exclude women certainly do. I urge Canadians to see Law 21 for what it is: not a policy of secular neutrality, but a measure that harms real people – teachers, students, mothers, daughters and neighbours. Muslim women deserve the same rights and opportunities as anyone else. We deserve to work without discrimination, learn without restriction, and exist in public spaces without being told our faith makes us unfit. Canada must do better. Quebec must reconsider a law that has already caused so much division and fear. The strength of this country lies in its commitment to freedom and fairness. Stripping women of their religious expression violates both. I speak out because I love this country – and because no woman should ever have to choose between her faith and her future.

A message of hope: Why every one of us is worthy of God’s love Daanish Malik Jamia Ahmadiyya Canada In a world where mistakes seem to multiply with each passing day, there are many who carry the heavy burden of guilt, convinced they’ve wandered so far from the path of righteousness that forgiveness is now impossible. “I am too lost to be saved,” they say. But what if this feeling of being “too far gone” is nothing more than an illusion – a test of faith from God?

‘I can never be perfect’ Although it might seem that we are swaying too far into the area of sin at times, this is, in reality, a part of the human experience. Would we even be human without our innate temptation to sin? The Holy Prophetsa said that: “By Him in Whose Hand is my life, if you were not to commit sin, Allah would sweep you out of existence and He would replace (you by) those people who would commit sin and seek forgiveness from Allah, and He would have pardoned them.” (Sahih Muslim, Kitab al-taubah, Hadith 2749) The process of seeking repentance from God is what distinguishes us from angels, for whom it is not possible to do wrong. Without the free will to choose between right and wrong, where is the blessing in choosing the right path? We would be like soulless robots. There would be no spiritual journey to right your wrongs and improve as a person. If you’re already at the peak of the mountain, you will never be able to enjoy the view as much as someone who had to climb up there.

‘Does God care about me?’ Fortunately for us, we have an All-Loving, Most-Merciful God Who in His very nature loves to forgive. He tells us:

َ ْ ََُۡ ُ َ َ ْ ُ َ َ َ� َ َ � ٰ ۡ ُ ‫يَن َأ ۡۡس ُ ََرُفوْا ََعَل ٰٓٓى َأنُف ِِس ِِه ۡۡم َلَا َتۡقَنُطوْا ِِمن �َّر ۡۡح ََم ِِة‬ ‫ُقۡل َٰي ِِعَبا ِِدَي اَّلِذ‬ � ُ ۡ َ ِ َ َ� َ� َ� َ ُ ‫الُّذُن‬ ً ‫وَب ََجِم‬ ُ ‫الَّرَ ِِح‬ � ‫يًعا� ِإَّن�َ ُُهۥ ُُهَوَ اۡل ۡ ََغ ُُف ُوُر‬ ‫يُم‬ ‫ُر‬ ‫ِف‬ ‫ۡغ‬ ِ ‫الَّل ِِه� ِِإَّن الَّلَه َي‬ ِ ِ

“Say, ‘O My servants who have committed excesses against their own souls! Despair not of the mercy of Allah, surely Allah forgives all sins. Verily He is Most Forgiving, Merciful.’” (Surah az-Zumar, Ch.39: V.54)

This message from God is a wake-up call. God is always ready and waiting for us to turn to Him. He is not a vengeful God who wants to condemn us to hellfire for eternity. Rather, He loves us infinitely more than our mothers. The Holy Prophetsa explained, “Verily, there are one hundred (parts of) mercy for Allah, and it is one part of this mercy by virtue of which there is mutual love between the people and ninety-nine reserved for the Day of Resurrection.” (Sahih Muslim, Kitab al-taubah, Hadith 2753) All the countless blessings we have from our parents to our warm homes to provisions necessary for life like water and air; every joy, every moment of happiness, our entire existence is based on one percent of God’s mercy. Now, try to imagine how much mercy he would show us when we are standing before Him. God has told us that no matter how much wrong we might have committed – lied, cheated, hurt someone, stole something, spent years gossiping, etc., it is never too late to flip that new page. God actually instructs us to experience His forgiveness. He says:

َ ْ َُُ َُ ْ ۡ ۡ َ ‫اۡس ََتۡغ ِِف ُُروْا ََر �َّبُك ۡۡم ُث �َّم ُتوُبُٓوْٓا ِإَِل َ ۡۡي ِِه� ِإِ �َّن ََرِّب ِ�ي ََر ِِحي�م ََو ُُدو�د‬ ‫َو‬

“And seek forgiveness of your Lord; then turn to Him [wholeheartedly]. Verily, my Lord is Merciful, Most Loving.” (Surah Hud, Ch.11: V.91) The Most Loving God has given us the glad tidings that, “Allah loves those who turn to Him and loves those who keep themselves clean.’” (Surah al-Baqarah, Ch.2: V.223) Once you start walking towards God, He will start running to you. Do not think of yourself as too unrighteous to go to the mosque or to pray. If you struggle with veiling or maybe with drinking, take that first step to God. Don’t think yourself too impure to go to the mosque and pray. The Holy Prophetsa once told a beautiful story to his companions. There was a bedouin travelling through the desert on his camel. The bedouin knew that the journey would be severe, so he loaded his camel with ample food and drink. However, on the journey, he lost his camel and was stranded without any

AL HAKAM | Friday 19 December 2025

What’s stopping you from doing the same?

provisions. After searching and searching, he was on the cusp of giving up. Moments before quitting, he found his camel, still loaded with all his food and drink, stuck to a tree. Imagine how delighted that traveller would feel when he found his camel at last on the edge of death. The Prophetsa explained that “Allah is more delighted at the repentance of His servant than that person (as he finds his lost) camel.” (Sahih Muslim, Kitab al-dhikr wal-dua wal-taubah wal-istighfar, Hadith 2704f)

‘How can someone like me reach God?’ You might think, “I get that God loves most of us, but I’m too far gone. There’s no point in me trying.” This couldn’t be further from the truth. The reality is that people far worse than you have turned to God and have immersed themselves in Him. For example, Hind was a woman from the time of the Holy Prophetsa who was amongst his worst enemies. She was a

staunch polytheist and enemy of Islam. She would urge and instigate the Meccans to attack the Muslims. It is narrated that during the Battle of Uhud, when Hazrat Hamzara was martyred, she began to mutilate his body and eat his liver. (Ibn Ishaq, Kitab as-Siyar wa-lMaghazi, ed. Suhayl Zakkar, Beirut: Dar alFikr, 1978, pp. 333-335) She threatened to exhume the body of the mother of our beloved Prophet and send her limbs to him piece by piece. (Al-Azraqi, Akhbar Makka wa-ma Jaʼa fiha min alAthar, ed. Rashdi as-Salih Mulhas, Beirut: Dar al-Andalus li-n-Nashr, 1983, Vol. 2, pp. 272-273) This vile and abhorrent woman turned to God on the day of the conquest of Mecca. That same woman managed to repent and experience His love. (At-Tabari, Tarikh arRusul wa-l-Muluk, ed. Muhammad Abu alFadl Ibrahim, Cairo: Dar al-Maʻarif, 1967, Vol. 3, p. 62)

One is never too far gone. The Holy Prophetsa once narrated that God Almighty declared, “Allah, Blessed is He and Most High, said: ‘O son of Adam! Verily as long as you called upon Me and hoped in Me, I forgave you, despite whatever may have occurred from you, and I did not mind. O son of Adam! Were your sins to reach the clouds of the sky, then you sought forgiveness from Me, I would forgive you, and I would not mind. So son of Adam! If you came to me with sins nearly as great as the earth, and then you met Me not associating anything with Me, I would come to you with forgiveness nearly as great as it.’” (Jami’ at-Tirmidhi, Kitab alda’waat ‘an rasulillahi sallalahu alayhi wa sallam, Hadith 3540) In Islam, you can have lived a lifetime of sin, but the door to reach God will always remain open. If He can transform the most desolate dry desert of Arabia into the oasis of the spiritual world, if He can soften the hearts of the worst of opponents, can the All-Powerful God not accept you into His love? One of God’s attributes is ‫العفو‬, meaning “the Pardoner of Sins”, or “the Great Effacer”. How wonderful would it be if we could experience this forgiving nature of Allah firsthand. The fact of the matter is that Allah having this attribute is proof that we are meant to turn to Him and have our sins effaced. Islam was sent to safeguard us from sin and help us overcome it. It is a means to reconnect with the Creator. Regarding this, the Holy Prophetsa taught us a beautiful supplication:

� ْ َ َ ْ َ ْ ُ� ُ ٌ� ُ َ َ َ� َ� ُ َ� ‫الَّلُهَّم ِإَِّنَك َعُفٌّو ُت ِِحُّب اْلَعْفَو َف‬ ‫اْع ُُف ََعِّنِي‬

Meaning “O Allah, indeed You are Pardoning, [Generous,] You love pardon, so pardon me” (Jami’ at-Tirmidhi, Kitab alda’waat ‘an rasulillahi sallalahu alayhi wa sallam, Hadith 3513)

‘What’s the point?’ You want to know the best part of it all?

When you do find God and experience him like the companions of the Holy Prophetsa did, like millions of others before you have, you will quite literally become a miracle of God. Your story will become a sign of God’s existence. The Promised Messiahas writes: “It is my belief that any individual who forsakes their evil morals and ignoble habits, and adopts good qualities, shows a miracle. “For example if a stern and roughnatured person, or someone who succumbs to anger, abandons these ill habits and adopts the qualities of forbearance and forgiveness, or if a person rids themselves of miserliness and becomes generous, or if a person develops sympathy in the place of malice, this is undoubtedly a miracle. “Similarly, if a person forsakes selfconceit and self-admiration, and replaces it with lowliness and humility, then this very humility is a miracle. “Who from among you does not desire that miracles be shown at their hands? I know that everyone holds this desire. Therefore, an everlasting and living miracle is if an individual reforms his moral state.” (Malfuzat [English], 2018, Vol. 1, p. 138) This is a phenomenal opportunity. A chance to redeem yourself and make God your beloved. Our lives are composed of lows and highs; we all experience times of happiness and other moments of sadness. This is a natural occurrence. The same is true for our spirituality; however, God has granted us the chance to make lifelong changes in our trajectory. We are not bound by the chains of our past. Deciding to make that shift is what Islam is for. In fact, today can be the inflexion point in the course of your life. Besides, is this not what we pray for every day in every prayer? “Guide us in the straight path. The path of those on whom you have bestowed your love.” (Surah alFatihah, Ch.1: V.6-7) Do not squander that which you have been seeking your entire life. Otherwise, when that Day of Judgement arrives and we stand in front of God, we risk being amongst the regretful rather than the content.

NEWS ‘Reconciliation in real time and inspiring dialogue’ event held in Canada Syed Mukarram Nazeer Canada Correspondent Jamaat-e-Ahmadiyya Canada has been working to promote awareness, reflection and solidarity with Canadian Indigenous communities. Recently, Jamaat Regina participated in the “Reconciliation in real

time and inspiring dialogue” event at Luther College, University of Regina. The event sought to create a space for intercommunity dialogue and practical understanding of reconciliation efforts in real time. Co-ordinator of Humanity First Jamaate-Ahmadiyya Regina, Madeeh ur Rehman Sahib, delivered a brief presentation

outlining the Jamaat’s consistent engagement in Indigenous outreach and friendship programmes. He shared examples of cooperative initiatives and service projects reflecting Jamaat’s slogan “Love for All, Hatred for None.” The event included the screening of Reconciliation in Real Time, followed by an open dialogue. The discussions emphasised that reconciliation is not a one-time gesture but a continuous commitment to mutual respect and education. Participants were visibly moved by Jamaat-e-Ahmadiyya’s sincerity and willingness to listen and learn. Amir Jamaat Prairie Region, Dr Habib ur Rehman Sahib, noted that Islam teaches

the equality of all human beings and that reconciliation efforts must continue until lasting bonds of understanding are established. 11 Ahmadis and over 45 non-Ahmadi participants attended, including Elder Lorna Standing Ready of the First Nations University of Canada, Professor Brenda Anderson of Luther College, and several representatives from local churches. Many attendees expressed their appreciation for the Jamaat Canada’s humble yet determined efforts toward reconciliation and expressed interest in visiting the Mahmood Mosque in Regina in the near future.

Friday 19 December 2025 | AL HAKAM

Friday Sermon Mubarak Mosque, Islamabad, Tilford, UK

21 November 2025

Muhammadsa: The great exemplar After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:

Accounts relating to the Battle of Tabuk were being mentioned. Today, I will mention further details of this journey. The attempt of the hypocrites to harm the Holy Prophetsa on this occasion has also been recorded. These details are as follows. In relation to the Battle of Tabuk, behind the scenes, a joint conspiracy was being hatched by the Jews, the Christians and the hypocrites. When all their schemes failed and when they were unsuccessful in putting an end to Islam and the Holy Prophetsa, as they had tried to assassinate the Holy Prophetsa on several occasions, this conspiracy was their last resort. And if, as before, divine help and succour would not be [with the Muslims], there is no doubt that this conspiracy of the hypocrites would prove to be most successful. The reason for this is that at every stage, the destruction of the Muslims was certain. We have already observed this in their previous attempts. However, the same God Who granted the Muslims an unimaginable triumph in the battlefield of Badr and Whose continuous help and succour made the Muslims triumphant all the way until the Battle of Hunain would help them again. At every occasion of danger, the very protection of Allah the Almighty was with the Holy Prophetsa. Similar incidents occurred on this occasion. The journey from Madinah to Tabuk was equivalent to travelling into the valley of death. Travelling safely to Tabuk and back was sufficient to leave the hypocrites utterly stunned. Furthermore, the retreat of the army supported by the Emperor of Rome, or for them not to come forward to confront [the Muslims], was another astonishing fact. Additionally, all the opposing powers living on the borders of Arabia became terrified and subsequently, most of them came to the Holy Prophetsa, sought reconciliation, paid the jizya and considered this the means for

their protection. From all these incidents, the conspiracies of the hypocrites seem to have been reduced to dust. The reason for this is that the hypocrites could not even have imagined that any Muslim could have safely returned to Medina alongside the Holy Prophetsa. As such, when this army of 30,000 soldiers waves its flags of victory and [divine] support and sets off to return to Medina under the leadership of its beloved Prophetsa, the hypocrites considered it essential to shoot the last arrow in their quiver, and that was to prevent the Holy Prophetsa in any way possible from returning to Medina, God forbid. To achieve this, they conspired to assassinate the Holy Prophetsa. In fact, it is not far-fetched to say that this had been preplanned as a final blow. That is, their first [conspiracy] was that the Muslims would die on the journey, or in Tabuk. However, if they survived and started returning, they would be killed on the way. This opinion could be true, as not all of the leaders of the hypocrites were with them. Rather, a party of the hypocrites was with them, which did not leave any stone unturned in spreading vicious propaganda against the Muslims on every occasion. However, they could not have taken such a big step if this had not been pre-planned. In any case, they acted upon this dangerous conspiracy in the following manner. On the journey back, there was a path in the valley which was divided into two. One was a wide, open field, and the other was a narrow path, a passage through a rugged, elevated valley. This was also a shortcut, and the Muslim army had to pass through this mountain pass. The hypocrites devised a plan that when the entire army would be passing over the height of the pass – with the huge crowd and large number of people – they would use the darkness of the night (as the journey

was happening at night). At that moment, all these hypocrites would gather near the Holy Prophet’ssa camel and somehow force his camel towards the edge of the pass and cut the ropes of the saddle. In this way, the camel would throw – God forbid – the Holy Prophetsa into the ravine, into the pit below, or fall in itself along with him. And in the darkness of the night, it would be assumed to be an accident, and no one would suspect a planned assassination. Hazrat Urwah bin Zubair relates that when the Messengersa of Allah left Tabuk to return to Medina, a group of hypocrites intended to kill him. They had planned that they would throw him from the top of a mountain pass along the route. However, at the exact moment, Allah Almighty informed the Holy Prophetsa of the hypocrites’ plot. The Holy Prophetsa then had it announced that no one was to use the mountain pass except the Holy Prophetsa and three of his Companions. He said, “Only I will go through the pass; everyone else will go through the open valley.” The Companions who accompanied him were Hazrat Hudhaifah bin Yaman, Hazrat Hamzah bin Amr Aslami, and Hazrat Ammar bin Yasir. As for the rest of the army, they were to pass through a wide open plain in the valley. Because of this sudden change of route, the hypocrites’ plan appeared to be ruined. Yet even then, they did not give up their evil intention. They immediately selected twelve or fifteen men and agreed that they would cover their faces with cloths, rush towards the mountain pass, and, according to their earlier plan, suddenly scare the camel, causing it to bolt. Their aim – God forbid – was to cause the very accident they had been hoping for. And so, they proceeded with this plan. As the Holy Prophetsa was walking along

the pass, he heard the sound of people approaching. They came near and frightened his camel, causing some of the luggage to fall. The Holy Prophetsa then instructed Hazrat Hudhaifah to attack these hypocrites and drive them away. Hazrat Hudhaifah began striking their mounts with a stick and saying, “Enemies of Allah, move aside!” He continued striking their animals. The hypocrites realised that the Holy Prophetsa had become aware of their scheme, and they did not want to be recognised. Therefore, they quickly descended from the pass and blended into the army. Hazrat Hudhaifah returned to the Holy Prophetsa. The Holy Prophetsa said, “Hudhaifah, strike my camel from behind, for it has become frightened, and O Ammar, guide it from the front (so that this startled camel regains its proper course).” In one narration, Hazrat Hudhaifah relates, “When we reached the mountain pass, twelve men confronted the Holy Prophetsa in that pass. When I informed the Messengersa of Allah, he called out to them. At this, they turned their backs and fled. The Messengersa of Allah then said to us, ‘Did you recognise them?’ We submitted, ‘O Messengersa of Allah, we did not recognise them, because they had covered their faces and it was dark. But we recognised their mounts.’ (The Arabs were also very good at recognising people’s mounts.) He said, ‘These people will remain hypocrites until the Day of Resurrection. And do you know what their intention was?’” Then he enquired from the Companions who were with him in relation to this. He further relates, “We submitted, ‘No, we do not know [who they are].’ The Messengersa of Allah said, ‘They intended to confront the Messenger of Allah in the pass and cause him to fall there.’ We submitted, ‘Will you not send a message to their tribes, instructing each

AL HAKAM | Friday 19 December 2025 tribe to send you the head of their man (so they may be punished or executed)?’ The Holy Prophetsa replied, ‘No. I do not want the Arabs to start saying among themselves that Muhammadsa has begun killing his own people.’” According to some narrations, the Holy Prophetsa was still on his camel when revelation descended upon him. Hazrat Hudhaifah was standing nearby. The Holy Prophetsa called out, “Who is there?” He replied, “Hudhaifah.” The Holy Prophetsa then said, “I am going to tell you something in confidence. Do not mention it to anyone.” He then gave the names of each of the attackers one by one and added, “I have been forbidden from offering their funeral prayer. They are hypocrites.” According to various narrations, the Holy Prophetsa named twelve, or thirteen, or fifteen individuals. Because the Holy Prophetsa had instructed Hazrat Hudhaifah not to reveal this secret to anyone, Hazrat Hudhaifah never disclosed the names to anyone. Even during the Khilafat of Hazrat Umarra, when Hazrat Umarra learned that Hudhaifah knew the identities, he adopted the following method: whenever someone passed away, and Hazrat Umarra had a suspicion that the deceased might be among those individuals, he would take Hudhaifah by the arm and bring him along to the funeral. If Hudhaifah refused to attend the funeral prayer, Hazrat Umarra would understand that this was one of those people, and he too would refrain from attending the funeral prayer. According to a narration in Sahih Muslim, there were 14 or 15 [hypocrites], but it has also been explained that 12 of them were hypocrites who took part in this plot, and the other three were Companions who had climbed the pass at that time, but they had not heard the announcer call out that the open plain field should be taken instead of this route. Due to this, these three people were considered innocent. In the morning, the chief of the Aus tribe, Hazrat Usaid bin Hudair, met with the Holy Prophetsa. The Holy Prophetsa told him that the previous night, some hypocrites intended to follow the Holy Prophetsa in the mountain pass, cut his camel’s reins in the darkness of the night, and poke it with something sharp to cause it to run fast in hopes of making him fall off the camel. Upon this, Hazrat Usaid said, “O Messengersa of Allah, give every tribe the order to kill any person who was part of this plot.” He very passionately continued, “O Messengersa of Allah, will such people be left to roam freely? How much longer will we go without taking action against them, despite the fact that the hypocrites are fewer in number today and have been disgraced, while Islam has become firmly established?” The Holy Prophetsa replied, “I do not like for people to say that ‘once the battle between myself and the disbelievers concluded, Muhammad began killing his Companions’.” Hazrat Usaid said, “O Messengersa of Allah, these people are not companions. (How could they be considered to be from among your Companions?)” The Holy Prophetsa said, “Do they not profess the Islamic Creed?” Hazrat Usaidra said, “Indeed, they do, but this declaration doesn’t mean anything. (It is merely superficial; they do not profess the creed in their heart.)” The Holy Prophetsa said, “Since they

profess the Islamic creed (even if they do so superficially), I will not kill them.” (Sahih Muslim, Kitab sifati l-munafiqina wa ahkamihim, Hadith 2779; Subul Al-Huda Wa Al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, p. 466; Al-Bidaya Wa Al-Nihaya, Vol. 3, Part 5, Dar Al-Kotob Al-Ilmiyah, 2001, pp. 20-21; Al-Lu’ Lu’ Al-Maknoon Sirat Encyclopaedia, Vol. 9, Maktabah Dar-ulIslam, pp. 542-550; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 513-515; Ghazwah-e-Tabuk, Bashmil, Nafees Academy, pp. 189-201) The so-called scholars of today who issue edicts to kill those who profess the Islamic Creed should bear this statement in mind. Hazrat Musleh-e-Maudra states that when the hypocrites of Medina came to know that no fighting had occurred, and that the Holy Prophet Muhammadsa was returning safely, they realised that the secrets of their hypocritical ways had become known to the Holy Prophetsa, and that they would likely not escape punishment now. Thus, they stationed a few men from Medina at a distance along such a path that was extremely narrow, upon which only one rider could pass at a time. When the Holy Prophetsa approached this area, Allah the Almighty informed him through revelation that ahead, on both sides of the path, enemies were lying in ambush. The Holy Prophetsa instructed one Companion to go ahead and survey. That Companion ordered his mount forward quickly, and when he reached there, he saw some men hiding in exactly the manner that those who lie in ambush would sit. (There are several narrations. This was also a narration quoted by Hazrat Musleh-e-Maudra.) When they saw him approaching, they fled from there. However, the Holy Prophetsa did not deem it appropriate to pursue them. When the Holy Prophetsa returned to Medina, the hypocrites who had not taken part in the battle began presenting varying excuses, and the Holy Prophetsa accepted their excuses. But now the time had come for the reality of the hypocrites to be made manifest before the Muslims. (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 362) In any case, whether the accounts say they were sitting down or if they ran away, the incident of exposing them is one in every [narration]: every effort was made to try and inflict damage to the Holy Prophet Muhammadsa in this narrow gorge (God forbid). As has been mentioned, following the victory at Mecca, the hypocrites’ movements intensified. And when these hypocrites observed that the surrounding tribes of Arabia – Jewish tribes included – had suffered defeat and lost their power, they began planning to seek the support of powers outside Arabia, like the Caesar of Rome. They also planned on establishing a permanent headquarters within Medina where they could regularly meet to contrive plans against Islam and the Muslims and store weaponry. But the headquarters should be such that the Muslims never catch any word of it. Hence, Abu Amir – who for some time had stayed out of the public eye – suddenly started becoming ever-present, and those who spread propaganda in favour of the hypocritical agenda started calling him Abu Amir the Ascetic.

He suggested that the hypocrites establish their headquarters in Quba. History further records that this person was known as Abu Amir the Ascetic and belonged to the Khazraj tribe. This has been mentioned in other sermons as well. After the Holy Prophetsa came to Medina, Abu Amir relocated to Mecca where he instigated the tribes of the Quraish against the Holy Prophet Muhammadsa, reassuring them that they would have the full support of Abu Amir and his tribesmen, saying, “When you attack Muhammadsa we will join you.” During the expedition to Uhud, he was with the Quraish. Upon seeing the advancement of Islam, Abu Amir became greatly distressed and began to burn in the fire of jealousy. It was he who had ditches dug on the occasion of Uhud, and the Holy Prophetsa fell into one of them and was badly injured. When the battle of Uhud commenced, Abu Amir called out to his tribesmen: “O my tribesmen, I am Abu Amir!” But they had become Muslims, and so responded, saying, “O mischief monger, we do not welcome your leadership.” They responded with revulsion and cursed him. Abu Amir responded, “After my departure, my nation has deteriorated.” After this, many of those who harboured enmity toward the Holy Prophetsa from Abu Amir’s tribe left for Mecca. This actually had taken place before this instance – when Abu Amir left for Mecca, these people also left for Mecca (those who were from his tribe and had not become Muslims). They numbered approximately 50 people. There are narrations in which there is also a mention of a prayer made by the Holy Prophetsa against Abu Amir – that he should die a death of solitude away from his people. One narration mentions that when the Holy Prophetsa arrived in Medina, Abu Amir met him and asked, “O Muhammad, to what do you invite people?” Upon this, the Messengersa of Allah replied: “I invite you to the religion of Abraham – the same faith which you also claim to be searching for.” Abu Amir asked, “Are you also of that same faith?” The Holy Prophetsa replied in the affirmative and then invited him to Islam. Abu Amir rejected this invitation. He displayed jealousy and spoke ill of the Holy Prophetsa. Abu Amir mocked the Holy Prophetsa, saying, “Whoever between us is the liar, may God cause him to die alone and outside his homeland.” He was indicating toward the Holy Prophetsa. The Holy Prophetsa responded, “Yes, may God do so with the liar.” Abu Amir continued to prevent the people of his tribe from following the Holy Prophetsa and kept urging them not to obey him. Meanwhile, the signs and miracles of the Holy Prophetsa were appearing increasingly with each passing day, and the number of his followers continued to grow – particularly among the very people of Abu Amir’s own tribe, who were entering Islam. Seeing this, Abu Amir became all the more enraged. He joined hands with the hypocrites and built a mosque, which in the history of Islam

came to be known as Masjid Dirar, so that he could gather people there, converse with them, and dissuade them from following the Holy Prophetsa. According to one narration, Abu Amir said to his fellow conspirators, “Build a mosque and establish it as a military base where you can prepare for war. I will go to Caesar of Rome and return with a vast army so that Muhammad[sa] and his Companions may be driven out of Medina.” Thus, Abu Amir departed for the Roman Empire and met the Roman emperor, Caesar, in Syria. He tried to persuade him to wage war against the Holy Prophetsa and the Muslims, saying: “They are weak, poor, and few in number, whereas their enemies are many. You have nothing to fear from them. But if you do not take action against the Muslims now, it will not bode well for your empire in the future.” Heraclius accommodated him and promised that he would indeed assist him. During this time, Abu Amir conveyed glad tidings to his co-religionists and immoral conspirators, saying that he would soon attack Medina with a mighty army. Therefore, he told them they should build a special place for him. With this intention, the hypocrites constructed a mosque in Quba – the mosque which came to be known as Masjid Dirar. However, even this desire of his was never fulfilled. In the end, Abu Amir died alone in a foreign land, in a state of exile in Syria. He had prayed against the Holy Prophetsa, but that very curse turned back upon himself. There is a difference of opinion regarding the year of his death – some say he died in 9 AH, while others say in 10 AH – but in any case, he died in utter isolation. (Tathbit Dalail-ul-Nabuwwah, Vol. 2, Maktabat-ul-Nashir, Dar-ul-Mustafa, Cairo, p. 475; Sharah Allamah Al-Zurqani Ala’ Al-Mawahib Al-Ladunniyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, 1996, p. 424; AlLu’ Lu’ Al-Maknoon Sirat Encyclopaedia, Vol. 9, Maktabah Dar-ul-Islam, pp. 552-554) When the hypocrites completed the construction of the mosque, they came to the Holy Prophetsa and requested him to offer prayers in it. By divine wisdom, they came with this request for the inauguration of their so-called mosque at the very time when the Holy Prophetsa was preparing to set out for the expedition to Tabuk. They said, “O Messengersa of Allah, we have built a mosque for the convenience of the sick and the needy, and for rainy nights. We wish that you would come and lead a prayer in it.” The Holy Prophetsa replied, “I am occupied at the moment, preparing for the journey. When we return from the expedition, we shall pray there.” When the Holy Prophetsa returned from the Battle of Tabuk and camped at a place called Dhi Awan, which was about an hour’s distance from Medina, the following verse was revealed concerning the mosque built by the hypocrites:

ً ْ َ َ ً ْ ُ َ ً َ ً ْ َ ُ َ َ� َ َ� َ َ ‫يًقا َبَْي ْ ََن اْل ْ ُُم ْْؤِم ِِن‬ ‫يَن‬ ‫َواَّل ِِذيَن اَّتَخُذوا َمْسِجًدا ِِضَراًرا َوُكْفًرا َوَتْفِر‬ َِ َ ْ َ ْ َ� ُ ْ َ َ َ ِ ُ ْ َ ْ ُ َ ُ َ َ َ َ� ِ َ َ َ ْ َ ً َ ْ َ ‫َو ِِإْرَصاًدا ِل َِمْن َحاَرَب الَّلَه َوَرُسوَلُه ِِمْن َقْبُل� َوَلَيْح ِِلُفَّن ِِإْن َأَرْدَنا‬ َ ُ‫ِإَّل�َا اْل ْ ُُح ْْس ََن ٰٰى ََوال �َّلَ ُُه َيَ ْْش ََه ُُد ِإَّن�َ ُُه ْْم َلََكَا ِِذُب‬ ‫وَن‬ ِ ِ

“And among the hypocrites are those who have built a mosque in order to injure Islam and help disbelief and cause a division among the believers, and prepare an ambush for him who warred against Allah and His Messenger before this. And

Friday 19 December 2025 | AL HAKAM

they will surely swear: ‘We meant nothing but good,’ but Allah bears witness that they are certainly liars.” [The Holy Quran, 9:107] After this revelation, the Holy Prophetsa summoned Hazrat Malik bin Dukhsham and Hazrat Ma’n bin ‘Adi and commanded them to demolish Masjid Dirar. According to some narrations, the Holy Prophetsa also sent Hazrat Asim bin ‘Adi, ‘Amir bin Sakan, Wahshi – the slayer of Hazrat Hamzah – and Suwayd bin ‘Abbas for this task. In Sharh al-Zurqani, it is written that it is possible the Holy Prophetsa first sent the two men and later dispatched four more to assist them. In any case, the Holy Prophetsa instructed them to proceed towards Masjid Dirar, demolish it, and set it ablaze. Accordingly, they quickly went to the tribe of Banu Salim. Hazrat Malik said to his two Companions, “Wait for me until I return.” He went to his house, set fire to some dry palm branches, and brought them back. When they reached Masjid Dirar between Maghrib and Isha prayers, they set it on fire and razed it to the ground. At that time, the builders of the mosque were present there, but when the fire broke out, they fled in all directions. When the Holy Prophetsa returned to Medina, he intended to grant that site to Hazrat Asim bin ‘Adi, telling him to build his house there. But Asim bin ‘Adi excused himself, saying, “Whatever Allah the Almighty had to reveal concerning this place, He has revealed. I do not wish to make my home here, nor do I need it. Rather, grant it to Thabit bin Akram, for he has no house.” The Holy Prophetsa then granted that land to Thabit bin Akram. Ibn Ishaq has mentioned the names of those hypocrites who had built Masjid Dirar, and they numbered twelve in total. (Sharah Allamah Al-Zurqani Ala’ Al-Mawahib AlLadunniyyah, Vol. 2, Dar Al-Kotob AlIlmiyah, 1996, p. 424; Subul Al-Huda Wa AlRashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, p. 466; Al-Sirah Al-Nabawiyyah, Ibn Ishaq, Dar Al-Kotob Al-Ilmiyah Beirut, 2004, pp. 608-609; Al-Lu’ Lu’ Al-Maknoon Sirat Encyclopaedia, Vol. 9, Maktabah Darul-Islam, p. 555) The Holy Prophet’ssa vast mercy, patience, and forgiveness are luminously evident in this incident. At every step, he was confronted with dangerous conspiracies from the hypocrites – schemes that caused distress, harm, and even plots to kill him. Yet, though these hypocrites were often caught red-handed, the Holy Prophetsa would always forgive them on every occasion. Only in cases where the security of the state or the integrity of the system was at risk did he take action, and even then only to the extent necessary to neutralise the danger – not to inflict severe punishment, though he easily could have. Hazrat Musleh-e-Maudra has discussed the conduct of the hypocrites in this regard, stating: “God Almighty revealed to the Holy Prophetsa through revelation that the mosque in Quba, which the hypocrites had built – so that they might assemble there under the

pretext of prayer and hold their hypocritical consultations – should be demolished, and that they should be compelled to pray in the other mosques of the Muslims. Yet, despite so grave a mischief, they were given neither physical nor financial punishment.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 362-363) The Holy Prophetsa was fully aware of their deeds. There is another narration in which the Holy Prophetsa expressed love for Medina and for the Ansar: After a journey of approximately two months, the Holy Prophetsa returned to Medina. As he was returning, the love that he had for Medina and its inhabitants was exhibited when, as soon as the Holy Prophetsa caught sight of Medina, he said:

ُ ُ َ ُ َ .‫ ََج ََب ٌٌل ُيُ ِِح �ُُّبَنا ََوُن ِِح �ُُّب ُُه‬،‫ ََوهذا ُأ ُُح ٌٌد‬،‫هِذه َطاَبَُة‬ ِ

“This is Tabah (Tabah is also one of the names of Medina, meaning pure and excellent) and this is Uhud, the mountain that loves us and we love it.” (Sahih alBukhari, Kitab al-maghazi, Hadith 4422) In other words, the Holy Prophetsa had love for every part of Medina. Another aspect to this is that with the mention of Uhud, the Holy Prophetsa never forgot the stories of sincerity and loyalty that the Companions had written with their own blood in the Battle of Uhud. In one narration it is stated that the Holy Prophetsa said: “I must reach Medina quickly, so whoever among you wishes to travel quickly with me should do so.” Then the Holy Prophetsa also said: “Shall I not tell you about the best households among the Ansar?” The Companions replied, “Certainly.” The Holy Prophetsa said, “The households of Banu Najjar.” Then he said, “The households of Banu Abd al-Ash’al.” Then he said, “The households of Banu Sa‘idah, or the households of Banu Harith bin Khazraj. And there is goodness in all the households of the Ansar.” (Sahih al-Bukhari, Kitab az-zakat, Hadith 1481, translation, Vol. 3, pp. 124-125) In one narration the narrator states: “Sa‘d bin Ubadah met us, and Abu Usaid said, ‘Do you know that the Messengersa of Allah mentioned the excellence of the households of the Ansar and placed us at the end?’ Hazrat Sa‘d went to the Messengersa of Allah and said, ‘O Messengersa of Allah, you have mentioned the excellence of the households of the Ansar and have placed us at the end.’ (The Companions were mindful even of the order in which the Holy Prophetsa mentioned names when giving praise). Upon this, the Holy Prophetsa said, ‘Is it not enough for you that you are among the people of goodness?’” (Sahih al-Bukhari, Kitab manaqibi l-ansar, Hadith 3791; Sahih Muslim, Kitab al-fada’il, Hadith 4216, Translation, Vol. 12, p. 187) The Holy Prophetsa said that it should suffice that he mentioned their name and included them among the people of goodness. As mentioned at the outset, there were two major groups who remained behind from the Expedition of Tabuk: one was the group of hypocrites, regarding whom Allah the Almighty expressed His displeasure; and the second group consisted of those

who were sincere in their faith and wished to partake in jihad, but either they were so poor that despite their efforts they could not find the means and resources to go, or they were unable to participate because of illness or disability. Allah the Almighty accepted their excuse in the Holy Quran in Surah atTaubah, verses 91 and 92. Accordingly, in a narration of Bukhari, it is stated that when the Holy Prophetsa was returning from the Expedition of Tabuk and neared Medina, he said: “There are some people in Medina who were with you whenever you undertook a journey or traversed a valley.” The Companions, astonished, said, “O Messengersa of Allah, they are in Medina, how could they be with us while remaining there?” The Holy Prophetsa replied, “They are indeed in Medina, but some sort of illness or other excuse prevented them from joining us.” (Sahih al-Bukhari, Kitab al-maghazi, Hadith4423) Another narration states that when the Holy Prophetsa returned from Tabuk, he expressed gratitude to Allah the Almighty and said:

َ َ َ َ َ �ٰ َ َََ ْ ‫ ََو ِِم ْْن‬،‫ٱْل ََح ْْم ُُد ِلِّٰل ِِه ََعَل ٰٰى ََما ََرَزَقَنا ِفِي ََسَف ِِرَنا ٰٰهَذا ِِم ْْن َأ ْْج ٍٍر ََو ََح ََسَن ٍٍة‬ َُ َ ُ َ ‫َبَ ْْع ِِدَنا ُش ََرَكاُؤَنا ِفِي ِِه‬

“All praise belongs to Allah Who granted us reward and goodness in this journey, and Who also included those who remained behind as participants with us in this reward and goodness.” Hazrat Aishara submitted, “O Messengersa of Allah, you endured the hardships and difficulties of the journey and thus became deserving of this reward, but how did they come to share in this reward without having borne any hardships? And who are these people who have been included?” The Holy Prophetsa replied, “There are some people in Medina who were with us no matter where we travelled and no matter which valley we were in. Illness prevented them from going out with us. We are their warriors, and they are our companions while remaining in their homes. By Him in Whose hand is my life, their prayer against the enemy is more effective than our weapons.” The prayers they offered while remaining in their homes were such that Allah the Almighty accepted them. (Anara-tul-Duja Fi Maghazi Khairul-Wara, Vol. 1, Dar-ul-Minhaj, pp. 721722; Imta’ ul Asma’, Vol. 2, Dar Al-Kotob Al-Ilmiyah, 1999, p. 79; Kitab-ul-Maghazi, Waqdi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, 2004, p. 428) Regarding the return from the Expedition of Tabuk, there is also mention of the heartfelt manner in which the people of Medina welcomed them back. It is recorded that when the Holy Prophetsa returned from Tabuk, the people of Medina, including men, women, and children, went to Thaniyah al-Wada, just outside of Medina, as they brimmed with love for the Holy Prophetsa and longed to see him and be in his blessed presence. There, they recited the following couplets:

َ َ ْ ُ َ َ ْ ْ َ ََ ّ َ ‫اِت ٱْلَوَ ََداع ََو ََج ََب ٱلُشْك ُُر ََعَل ْْيَنا‬ ِ ‫َطَلَع ٱْل ََب ْْد ُُر ََعَل ْْيَنا ِِم ْْن َث ِِن �َّي‬ ٰ � ‫ََما ََد ََعا ِلِّٰل ِِه ََد َاَع‬

“The full moon has risen upon us from the valley of Thaniyah al-Wada. Gratitude

to Allah has become obligatory upon us, so long as there remains anyone who calls unto Allah.” The people of Medina reciting these couplets in deep love for the Holy Prophetsa is mentioned in two instances: one, when the Holy Prophetsa migrated from Mecca to Medina; and the second, when the Holy Prophetsa entered Madinah upon returning from Tabuk. Some commentators of Hadith, such as Allamah Ibn Hajar Asqalani, a commentator of Bukhari, are of the opinion that it is entirely possible that the couplets mentioned in the narration from Hazrat Aishara relate to the time when the Holy Prophetsa returned from the Expedition of Tabuk, because at that time, the people and the children welcomed the Holy Prophetsa at Thaniyah al-Wada, since those arriving from the direction of Syria were received at that location. When the people of Medina learned of the Holy Prophet’ssa safe return from Tabuk, they came out joyfully to welcome him outside Medina at Thaniyah al-Wada, just as Hazrat Sa’ib bin Yazid narrates: “I remember that I too went with the other children to Thaniyah al-Wada to welcome the Holy Prophetsa when he was returning from the Expedition of Tabuk.” Imam Baihaqi has also recorded that the children welcomed the Holy Prophetsa with these very couplets when he returned to Medina from the Expedition of Tabuk. (Sirat Khatam-un-Nabiyyeen, Hazrat Mirza Bashir Ahmad Sahibra MA, p. 267; Justajooe-Madinah, Abdul Hameed Qadri, Oriental Publications, 2007, pp. 403-404; Mu’jam-ulBuldan, Vol. 2, Dar Al-Kotob Al-Ilmiyah, p. 100) In any case, it is entirely possible that these couplets were recited on both occasions. However, the likelihood of their being recited upon the return from Tabuk is greater because, as mentioned, the people of Medina, overwhelmed with emotion, would have come out in overflowing love to behold and welcome the Holy Prophetsa. It has been described that this journey was one regarding which the hypocrites had spread such rumours that when the good news was received that the Holy Prophetsa and the Companions had returned safely, it was as though dried crops had received rain. On this joyous occasion, the Muslims of Medina, including the children and elderly, women and men, all came out to welcome the Holy Prophetsa. In any case, it is very possible that these couplets were also recited upon the migration from Mecca, and expressions of love could certainly have occurred on both occasions; there is no need for debate in this regard. However, it is established that after arriving in Medina, the realisation and depth of love that the Muslims attained for the Holy Prophetsa was far greater than what they had previously possessed at the time of the migration. Insha-Allah, I will mention some other incidents and aspects from the life of the Holy Prophetsa in the future. (Official Urdu transcript published in the Daily Al Fazl International, 12 December 2025, pp. 2-7. Translated by The Review of Religions.)