Friday Sermon – Muhammad (sa): The great exemplar (21 October 2025)

Friday Sermon

Al Hakam Weekly

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19th December 2025

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Friday Sermon

21 November 2025

Muhammad^sa: The great exemplar

After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih V^aa stated:

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 Prophet^sa 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 Prophet^sa, as they had tried to assassinate the Holy Prophet^sa 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 Prophet^sa. 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 Prophet^sa, 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 Prophet^sa.

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 Prophet^sa, the hypocrites considered it essential to shoot the last arrow in their quiver, and that was to prevent the Holy Prophet^sa in any way possible from returning to Medina, God forbid. To achieve this, they conspired to assassinate the Holy Prophet^sa. In fact, it is not far-fetched to say that this had been pre-planned 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’s^sa 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 Prophet^sa 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 Messenger^sa 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 Prophet^sa of the hypocrites’ plot. The Holy Prophet^sa then had it announced that no one was to use the mountain pass except the Holy Prophet^sa 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 Prophet^sa 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 Prophet^sa 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 Prophet^sa 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 Prophet^sa. The Holy Prophet^sa 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 Prophet^sa in that pass. When I informed the Messenger^sa of Allah, he called out to them. At this, they turned their backs and fled. The Messenger^sa of Allah then said to us, ‘Did you recognise them?’ We submitted, ‘O Messenger^sa 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 Messenger^sa 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 tribe to send you the head of their man (so they may be punished or executed)?’ The Holy Prophet^sa replied, ‘No. I do not want the Arabs to start saying among themselves that Muhammad^sa has begun killing his own people.’”

According to some narrations, the Holy Prophet^sa was still on his camel when revelation descended upon him. Hazrat Hudhaifah was standing nearby. The Holy Prophet^sa called out, “Who is there?” He replied, “Hudhaifah.” The Holy Prophet^sa 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 Prophet^sa named twelve, or thirteen, or fifteen individuals. Because the Holy Prophet^sa 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 Umar^ra, when Hazrat Umar^ra learned that Hudhaifah knew the identities, he adopted the following method: whenever someone passed away, and Hazrat Umar^ra 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 Umar^ra 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 Prophet^sa. The Holy Prophet^sa told him that the previous night, some hypocrites intended to follow the Holy Prophet^sa 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 Messenger^sa of Allah, give every tribe the order to kill any person who was part of this plot.” He very passionately continued, “O Messenger^sa 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 Prophet^sa 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 Messenger^sa of Allah, these people are not companions. (How could they be considered to be from among your Companions?)” The Holy Prophet^sa said, “Do they not profess the Islamic Creed?” Hazrat Usaid^ra 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 Prophet^sa 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-ul-Islam, pp. 542-550; Da’irah Ma’arif Sirat Muhammad Rasulullah^sa, 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-Maud^ra states that when the hypocrites of Medina came to know that no fighting had occurred, and that the Holy Prophet Muhammad^sa was returning safely, they realised that the secrets of their hypocritical ways had become known to the Holy Prophet^sa, 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 Prophet^sa 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 Prophet^sa 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-Maud^ra.) When they saw him approaching, they fled from there. However, the Holy Prophet^sa did not deem it appropriate to pursue them. When the Holy Prophet^sa returned to Medina, the hypocrites who had not taken part in the battle began presenting varying excuses, and the Holy Prophet^sa 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 Muhammad^sa 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 Prophet^sa came to Medina, Abu Amir relocated to Mecca where he instigated the tribes of the Quraish against the Holy Prophet Muhammad^sa, reassuring them that they would have the full support of Abu Amir and his tribesmen, saying, “When you attack Muhammad^sa 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 Prophet^sa 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 Prophet^sa 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 Prophet^sa against Abu Amir – that he should die a death of solitude away from his people.

One narration mentions that when the Holy Prophet^sa arrived in Medina, Abu Amir met him and asked, “O Muhammad, to what do you invite people?”

Upon this, the Messenger^sa 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 Prophet^sa replied in the affirmative and then invited him to Islam. Abu Amir rejected this invitation. He displayed jealousy and spoke ill of the Holy Prophet^sa. Abu Amir mocked the Holy Prophet^sa, saying, “Whoever between us is the liar, may God cause him to die alone and outside his homeland.”

He was indicating toward the Holy Prophet^sa.

The Holy Prophet^sa responded, “Yes, may God do so with the liar.”

Abu Amir continued to prevent the people of his tribe from following the Holy Prophet^sa and kept urging them not to obey him. Meanwhile, the signs and miracles of the Holy Prophet^sa 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 Prophet^sa. 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 Prophet^sa 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 Prophet^sa, 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; Al-Lu’ 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 Prophet^sa 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 Prophet^sa was preparing to set out for the expedition to Tabuk.

They said, “O Messenger^sa 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 Prophet^sa replied, “I am occupied at the moment, preparing for the journey. When we return from the expedition, we shall pray there.”

When the Holy Prophet^sa 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:

وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِنْ قَبْلُ ۚ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَا إِلَّا الْحُسْنَىٰ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ

“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 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 Prophet^sa summoned Hazrat Malik bin Dukhsham and Hazrat Ma’n bin ‘Adi and commanded them to demolish Masjid Dirar.

According to some narrations, the Holy Prophet^sa 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 Prophet^sa first sent the two men and later dispatched four more to assist them.

In any case, the Holy Prophet^sa 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 Prophet^sa 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 Prophet^sa 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 Al-Ladunniyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, 1996, p. 424; Subul Al-Huda Wa Al-Rashad, 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 Dar-ul-Islam, p. 555)

The Holy Prophet’s^sa 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 Prophet^sa 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-Maud^ra has discussed the conduct of the hypocrites in this regard, stating:

“God Almighty revealed to the Holy Prophet^sa 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 Prophet^sa was fully aware of their deeds.

There is another narration in which the Holy Prophet^sa expressed love for Medina and for the Ansar: After a journey of approximately two months, the Holy Prophet^sa 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 Prophet^sa caught sight of Medina, he said:

هذِه طَابَةُ، وَهذا أُحُدٌ، جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ.

“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 al-Bukhari, Kitab al-maghazi, Hadith 4422)

In other words, the Holy Prophet^sa had love for every part of Medina. Another aspect to this is that with the mention of Uhud, the Holy Prophet^sa 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 Prophet^sa said: “I must reach Medina quickly, so whoever among you wishes to travel quickly with me should do so.” Then the Holy Prophet^sa also said: “Shall I not tell you about the best households among the Ansar?” The Companions replied, “Certainly.” The Holy Prophet^sa 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 Messenger^sa of Allah mentioned the excellence of the households of the Ansar and placed us at the end?’ Hazrat Sa‘d went to the Messenger^sa of Allah and said, ‘O Messenger^sa 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 Prophet^sa mentioned names when giving praise). Upon this, the Holy Prophet^sa 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 Prophet^sa 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 at-Taubah, verses 91 and 92.

Accordingly, in a narration of Bukhari, it is stated that when the Holy Prophet^sa 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 Messenger^sa of Allah, they are in Medina, how could they be with us while remaining there?” The Holy Prophet^sa 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 Prophet^sa returned from Tabuk, he expressed gratitude to Allah the Almighty and said:

ٱلْحَمْدُ لِلّٰهِ عَلَىٰ مَا رَزَقَنَا فِي سَفَرِنَا هٰذَا مِنْ أَجْرٍ وَحَسَنَةٍ، وَمِنْ بَعْدِنَا شُرَكَاؤُنَا فِيهِ

“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 Aisha^ra submitted, “O Messenger^sa 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 Prophet^sa 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 Khair-ul-Wara, Vol. 1, Dar-ul-Minhaj, pp. 721-722; 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 Prophet^sa 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 Prophet^sa and longed to see him and be in his blessed presence. There, they recited the following couplets:

طَلَعَ ٱلْبَدْرُ عَلَيْنَا مِنْ ثَنِيَّاتِ ٱلْوَدَاع وَجَبَ ٱلشُكْرُ عَلَيْنَا مَا دَعَا لِلّٰهِ دَاعَ

“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 Prophet^sa is mentioned in two instances: one, when the Holy Prophet^sa migrated from Mecca to Medina; and the second, when the Holy Prophet^sa 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 Aisha^ra relate to the time when the Holy Prophet^sa returned from the Expedition of Tabuk, because at that time, the people and the children welcomed the Holy Prophet^sa 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’s^sa 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 Prophet^sa when he was returning from the Expedition of Tabuk.” Imam Baihaqi has also recorded that the children welcomed the Holy Prophet^sa with these very couplets when he returned to Medina from the Expedition of Tabuk. (Sirat Khatam-un-Nabiyyeen, Hazrat Mirza Bashir Ahmad Sahib^ra MA, p. 267; Justajoo-e-Madinah, Abdul Hameed Qadri, Oriental Publications, 2007, pp. 403-404; Mu’jam-ul-Buldan, 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 Prophet^sa. 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 Prophet^sa 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 Prophet^sa.

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 Prophet^sa 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 Prophet^sa 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.)

The diet dilemma: A philosophy of the limit of human reasoning

Health

Al Hakam Weekly

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18th December 2025

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The diet dilemma: A philosophy of the limit of human reasoning

Ibraheem Lawal, Graduate, Mechanical Engineering

In a recent discussion I had with a colleague at an exhibition, she highlighted that cruelty to animals has often been enjoyed as a form of sport by humans, particularly bull riding. It is a spectacle in which animals are subjected to a certain level of pain or discomfort to make them aggressive for entertainment. Enjoyable as it may seem to onlookers, such practices stand in contradiction to what the Western ideology often advocates – the conservation of nature and compassion toward animals.

Interestingly, this very ideology has led some Western “extremists” to abstain from eating meat altogether and adopt a vegetarian lifestyle. My colleague also mentioned that she would love to adopt a vegetarian lifestyle in the near future. When I asked why, she explained that she believes animals should be allowed to roam freely, without fear or harm.

I responded by acknowledging that cruelty to animals is indeed inhumane and extreme. I also mentioned how, in some parts of Africa, people make rams fight as a form of entertainment. However, I did not agree with the notion that all animals should roam “freely.” In the animal kingdom, a natural hierarchy exists, a cycle of life in which one species depends on another. Carnivores eat herbivores, and the cycle continues. Every creature has been created for its own purpose and role in sustaining balance.

The Holy Quran beautifully highlights this, stating:

“And the cattle too He has created; you find in them warmth and [other] uses; and some of them you eat.” (Surah an-Nahl, Ch.16: V.6)

In the same way, humans have been created for a higher purpose – to worship God, the Cause of all causes. I was reminded of an article written by a friend, in which he explained the Russell Paradox and how it leads to an infinite regression of reasoning problems: “No doubt, relying solely on logic inevitably leads to problems – the greatest of which is, whose logic should we follow?”

This endless loop exposes the limitations of human intellect, our inability to reach absolute and perfect judgments, for we are bound to err. If we advocate for all animals to live freely, then we alter the balance of nature. This means that, in a way, we stop the lions from preying on the antelope and the antelope from grazing on the grass. This creates a kind of philosophical inconsistency that ultimately leads to extinction.

Returning to the main topic, it is this same cruelty toward animals that has driven people to adopt extreme lifestyles, some abstaining from meat altogether in the name of mercy, while others, on the opposite end, embracing the zero-carb diet, consuming mostly meat. Proponents of each school argue from a philosophical and ethical standpoint that the other diet is not sustainable. For instance, the vegetarians often argue from an extreme negative utilitarian standpoint, arguing that to maximise happiness, we have to completely forgo the “suffering” animals are made to go through.

Porphyry, a Neoplatonic philosopher, was one of the popular proponents of vegetarianism. In his letter to his friend, Castricius Firmus, “On Abstinence from Eating Animals,” he argued that animals are rational beings and justice ought to be extended to them. (Porphyry: On Abstinence from Killing Animals, Bloomsbury, 2000, p. 80) His argument takes the form of the argument from marginal case, a proof by contradiction, which opines that “you cannot coherently believe that all humans have moral status, and that all non-humans lack moral status.”

That is, if we argue that animals can be killed based on their inability to have a concept of self, and to be logically consistent, we need to pass the same judgment towards humans with non-cognitive ability, like the senile, comatose and infants.

A counterargument to this is the argument from species normality, which argues upon the intrinsic property of the “human class”. (“The Argument from Marginal Cases: is Species a Relevant Difference”, researchgate.net, January 2011) While there are some people who, at some point in their lives, may lack the normal cognitive operation or moral agency, they still possess this intrinsic capacity and must be respected and protected.

This logical back and forth, however, does not end there, and each argument continues to be countered. It is interesting to note that Porphyry, however, does not advocate the vegetarian lifestyle for soldiers or athletes – an interesting gap explained by the Promised Messiah^as.

In contrast, the carnivore community argue from an extreme human-centred egoism that the natural phenomenon requires that life be sustained by feeding on animals, and that animals lack the moral rectitude or complex mental activity that makes killing them inherently wrong. They often believe that the “good for the self” outweighs every other moral consideration.

A recent proponent of the carnivore diet is Paul Saladino, an American health influencer and former psychiatrist. In his book, The Carnivore Code, he describes plants as “poison” and advocates a meal exclusively based on meat. This has gained popularity even on social media, in modern times, with influencers like Jordan Peterson and his daughter following a strict type of carnivore diet, popularly known as the “lion diet” on TikTok.

Both extremes, as observed by the Promised Messiah^as, have psychological effects. Though there may appear to be short-term benefits, long-term consequences reveal imbalances: vegetarians, often lacking certain nutrients, may develop timidity and reduced courage, while excessive meat-eaters may become overly aggressive or suffer a decline in humility and meekness. (The Philosophy of the Teachings of Islam, pp. 9-10)

The Holy Prophet^sa perfectly addressed this by teaching moderation in all aspects of life. (Sahih al-Bukhari, Kitab ar-Riqaq, Hadith 6463) Likewise, the Promised Messiah^as advised that human reason should be applied in its proper time and place – not to justify extremes, but to maintain harmony and balance. (The Philosophy of the Teachings of Islam, p. 101)

In essence, everything in creation has been designed with a purpose. True wisdom lies in recognising that purpose and living in moderation, neither in excess nor in neglect. And as for where philosophy goes too far, there is no better way to understand its problem save through the lens of religion.

From child-friendly to child-free: A societal shift

Society

Al Hakam Weekly

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17th December 2025

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From child-friendly to child-free: A societal shift

Ayezah Jehan, Germany

Recently I drove by a newly opened children’s cafe in my small town in Germany. My initial thought was how nice it is that parents and their children have a safe space where they can drink something warm and socialise with others.

But then another thought crossed my mind: What is wrong with normal cafes? Why do parents not feel comfortable in ordinary cafes? What is the need for exclusive child friendly cafes or child friendly spaces in general. Shouldn’t every space in society be child friendly?

The child-free dream

I am sure you’ve seen or heard about it before. Child-free weddings, child-free restaurants, child-free cafes, child-free hotels and so on. It seems as if many people prefer child-free spaces now and are ready to pay premium prices for that.

Why as a society have we become so “unfriendly”? Why do mothers nowadays especially feel the need to apologise simply for having children and carrying those children outside? Why do we as people see children as a burden? We were once children too, and no doubt loud and noisy at times. Why are we now so easily triggered by the presence and sound of children?

Declining birth rates and a minority

A potential reason for this might be the declining birth rate in almost all Western and industrialised countries. In 2024 South Korea had a birth rate of 0.75, the lowest in the world, with some experts even arguing it would be the first country to go extinct.

As children increasingly become a minority, as German sociologist Aladin El-Mafaalani describes in his book Kinder – Minderheit ohne Schutz (Children – A Minority Without Protection), they are also treated as such. Our aging society fails to address the rights and needs of younger people, especially children. This can potentially cause an immense crisis in the next future as it is these children that will inherit it.

A child-free schedule

Another reason is that parents and their children can be seen as a burden to our everyday tasks. The average day in modern society is planned around the normal 9 to 5 work hours. A child is seen as a disturbance from these work hours. A child can get sick, generally have a bad day and will in any case require constant attention, especially during the early years.

This is also why the concept of all-day school has become increasingly popular in Germany. In the past, school used to end at 1 pm whilst a normal workday ends at 5 pm. If you put your children into the all-day school, you can work a fulltime job instead of a part-time job. Especially for mothers who have trouble finding a carer to look after their children while going to work, this is seen as a huge relief.

Our routines have become very fast-paced, and our daily life is strictly time-bound. In such an environment, especially where both parents are working at their jobs all day, often neither parent takes time out of their busy schedule (or has the energy) to have meaningful conversations with their children and give them due attention. In the same manner, children might not have the energy after a long and demanding school day either, which is something children themselves can feel and sense as well.

“Every child needs at least one adult who is irrationally crazy about him or her”, said the renowned psychologist Urie Bonfenbrenner.

But are we as adults able to give our children enough time to be “irrationally crazy” about them? Often the problems of children are overlooked and downplayed. “You’re just a child, what do you know about the troubles of the real world?”, is something many children have heard before.

Whether intentionally or unintentionally, we do our best to exclude – rather even isolate – our children from our everyday life. If we keep excluding our children in this way, naturally society in general and policies will not focus on their needs and rights.

Often the term “inclusiveness” is focused on gender-based or race-based inclusion. Society and decision makers must also try to include age-based discrimination in their procedures. Children should not be seen as a burden but rather a hope for our future.

The Islamic perspective

Allah the Almighty says in the Holy Quran: “Kill not your children for fear of poverty. It is We Who provide for them and for you. Surely, the killing of them is a great sin.” (Surah Bani Isra’il, Ch.17: V.32)

This verse not only refers to killing children in the literal sense, rather according to one interpretation it refers to those who do not give proper education to their children and contribute to the latter’s moral and intellectual death. (Five Volume Commentary, Vol. 3, p. 1775)

Therefore, one does not have to “kill” their children in the literal sense to take their life away. Rather, also by neglecting their physical and moral needs, their future can also be destroyed.

Thus, if policy-makers neglect or even endanger the rights and needs of children, they are sinful. One should not just think selfishly about their own children but rather all children in society.

A relationship of trust

Nowadays, more so than ever it seems, children start asking deep and philosophical questions very early on. If parents fail to provide meaningful answers to these questions, these children start to search for answers outside of their homes, potentially at school or elsewhere. This is another factor why Ahmadi Muslim parents especially are responsible to never stop learning about their religion. It is so that they are able to answer such questions raised by their children and thus strengthen their faith.

In order for children to have the courage to ask their parents these meaningful questions, it is first and foremost the duty of the parents to establish a bond with their children based on trust and mutual respect.

Even if the child has troubles at school, if they have a strong bond with their family, they will not feel inferior and unworthy. Parents should also treat their children with due respect and attention according to their age and maturity whilst also preparing them for the future.

Child-friendly arrangements

Another way that the Ahmadiyya Muslim Community specifically tries to include children early on is by making sure that there are spaces for them and their parents.

For example, at the Jalsa Salana – the annual flagship event – organisers are always encouraged to make sure to keep their planning child friendly. On the ladies side, there is always a special marquee/hall for the youngest children, mothers are able to get warm milk for their newborns and even get a quiet place for breastfeeding. Once the kids reach a certain age, they are even encouraged to sit with the adults.

Similarly, when Hazrat Khalifatul Masih^aa visits the Jalsa Gah on the ladies site on Saturdays, many fathers keep their children with them to make sure that the mothers and other female relatives can listen to Huzoor’s^aa words in a quieter and more attentive environment.

Thus, it is all about striking that balance which ensures children do not feel left out but rather included in the activities and day-to-day lives of their parents.

“Nations cannot be reformed without the reformation of the youth.”, as Hazrat Musleh-e-Maud^ra famously said. These words are not merely applicable to Majlis Khuddam-ul-Ahmadiyya, rather it is applicable to everyone. Parents especially should ponder over these words and always keep in mind that they are raising the next generation of the Jamaat.

The true meaning of ‘maghfirah’: Insights from hadith and psychology

Hadith

Al Hakam Weekly

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16th December 2025

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The true meaning of ‘maghfirah’: Insights from hadith and psychology

Mirza Usama Bashir Ahmad, Jamia Ahmadiyya UK graduate specialising in hadith

The concept of maghfirah occupies a central role in Islamic teachings and is key to the moral and spiritual reformation of all Muslims. However, this concept is often simply translated as “forgiveness,” yet the term carries a far deeper meaning.

Maghfirah does not merely signify the erasure of past sins – it also denotes the reformation of the human soul.

The term maghfirah derives from the Arabic root غ ف ر (gha-fa-ra). The word غفر means to cover or to shield. Islamic scholars of the Arabic language, such as Imam Raghib al-Asfahani, have noted that maghfirah is fundamentally linked to the idea of a protective covering akin to the nail worn under a helmet (mighfar) in ancient times – something that does not merely hide, but also guards from future harm.

Maghfirah in relation to the Holy Prophet^sa

In Sahih al-Bukhari, it is recorded that once the Companions of the Holy Prophet^sa said the following to him:

إِنَّا لَسْنَا كَهَيْئَتِكَ يَا رَسُولَ اللَّهِ، إِنَّ اللَّهَ قَدْ غَفَرَ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ

“We are not like you, O Messenger of Allah! Allah has certainly covered up your shortcomings both past and future.” (Sahih al-Bukhari, The Book of Faith, Hadith 20)

(Here, غفر has been used in the hadith and has been translated as “covered up”.)

In the commentary of this hadith, Hazrat Sayyid Zain-ul-Abidin Waliullah Shah^ra says this statement of the Companions^ra took place when the Holy Prophet^saattempted to guide them in response to seeing them overexert themselves in worship. In response to this guidance by the Holy Prophet^sa, the Companions “responded by suggesting that he did not need to perform good deeds since he was already forgiven.” (Sahih al-Bukhari, Translation and Commentary, Vol. 1, English Edition, p. 140) And thus they had to exert themselves to perform good deeds.

The statement made by the Companions^ra in the above hadith was in reference to the following verse of the Holy Quran:

اِنَّا فَتَحۡنَا لَکَ فَتۡحًا مُّبِیۡنًا

لِّيَغۡفِرَ لَكَ ٱللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ

“Verily, We have granted thee a clear victory, That Allah may cover up thee thy shortcomings, past and future […]” (Surah al-Fath, Ch.48: V.2-3)

Hazrat Sayyid Zain-ul-Abidin Waliullah Shah^ra writes that this response from the Companions stemmed from a lack of understanding, as benefitting from Allah’s forgiveness necessitates expressing even greater gratitude to Him. (Ibid.) Meaning that the Holy Prophet^sa worshipped and expressed gratitude to Allah just as the Companions^ra had to, in fact, even more so.

The narration continues that on hearing the reply of the Companions, the Holy Prophet^sa became angry, so much so that the anger became apparent on his face and said:

‏ إِنَّ أَتْقَاكُمْ وَأَعْلَمَكُمْ بِاللَّهِ أَنَا ‏‏‏

“Amongst all of you, I fear Allah the most and have the most knowledge of him”.

Here, a misunderstanding needs to be cleared up. When the word غفر is used for the Holy Prophet^sa, it does not denote, God forbid, that he would sin and Allah the Exalted had forgiven him for his past and future sins.

Firstly, the word ذنب alludes to “shortcomings” rather than “sins”. Secondly, maghfirah denotes covering up weaknesses and placing a barrier between man and his sins.

Under the commentary of this hadith, Hazrat Sayyid Zain-ul-Abidin Waliullah Shah^ra has written that Imam al-Qastalani defines maghfirah as:

حَالَ بَيْنَكَ وَ بَيْنَ الذُّنُوْبِ فَلَا تَأتِيْها

“A barrier placed between you and your sins, preventing you from committing them further.” (Ibid., p. 141)

He further writes that the word maghfirah, when used regarding prophets, is only used in this sense. Essentially, the term maghfirah in its prophetic application does not indicate pardon after transgression, but protection before transgression and the preservation of purity.

Maghfirah and modern psychology

Now let’s look at maghfirah and how it relates to modern psychology.

Hazrat Sayyid Zain-ul-Abidin Waliullah Shah^ra describes maghfirah as the purification of the soul, as good deeds conceal bad deeds, and the effect of bad deeds is suppressed by good deeds.

This shows that the word “forgiveness” alone cannot encapsulate the deeper meaning of maghfirah.

Hazrat Sayyid Zain-ul-Abidin Waliullah Shah^ra says this concept is linked closely to a philosophy found in modern psychology.

He says modern psychology has shown that the human mind consists of two parts. One that relates to the external world, known as the “conscious mind”, and one which relates internally, known as the “subconscious mind”.

The conscious mind is where the effects of the external world leave an imprint on one’s psychology. The subconscious mind is the part of the mind that absorbs internal influences and, in Arabic, is known as nafs ghair wa’iyah.

In simpler terms, your mind has two levels. The top level (conscious mind) is related to what you notice and think about every day. It can be likened to the surface of a pond. Then you have the lower level, which concerns what lies beneath the surface. You do not see it, but it holds feelings, habits and memories that sink down over time.

So, how do the conscious and subconscious relate to maghfirah?

When an individual commits a sin, it first affects the conscious mind. The person will experience guilt, shame, remorse and related emotions. But after a while, all these feelings will sink into the subconscious mind, akin to a pebble falling into a pond and into darkness. It does not vanish; it just hides deeper down and quietly shapes who you are.

True maghfirah means Allah’s forgiveness goes deep enough to reach the hidden level of your mind and soul – essentially removing the concealed effects of sins committed via the conscious mind.

The Promised Messiah^as writes that just as a good and noble tree cannot flourish without water, in the same way the good word of a righteous person cannot flourish till a pure spring refreshes its roots through the stream of istighfar. (The Light of the Holy Quran [Number 1], p. 29)

Therefore, just as a pure stream refreshes the deep roots of a tree and gives it new life, in the same way, true maghfirah goes deep into our subconscious mind and gets rid of the effects of our sins there as well.

However, this purification of the soul does not occur through asking for forgiveness alone. The true essence of maghfirah only occurs when one repents sincerely, undertaking good deeds and seeking Allah’s mercy. One who wakes up at night consistently, weeping profusely in prostration before Allah, will certainly be deserving of the mercy of Allah the Exalted and cleansed of the blemishes of sin from within.

Am I too sinful to be forgiven by Allah?

Islam

Al Hakam Weekly

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15th December 2025

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Am I too sinful to be forgiven by Allah?

Mohammad Ehsan Ahmad, Graduate, Jamia Ahmadiyya UK

Despite being Muslims and believers in Allah the Almighty, we commit various sins. Some are easy to rectify, whereas others are not. Some sins are such that we continue to commit them despite being fully aware of their harm, and each time we fall into such a deed, we promise ourselves and our Lord that we will do everything possible not to repeat it. Yet, being human, we find ourselves slipping again.

Gradually, this can lead to a damaging inner dialogue: “I am not strong enough to stop,” followed by, “There is no point in asking for Allah’s help and mercy, for I do not deserve it.” In this way, a person begins to label himself as nothing more than a sinner, too weak and incapable of reform.

In contrast to these emotions, there is a narration of the Holy Prophet^sa about a believer who did good deeds himself but at the same time looked down upon and undermined another believer riddled with sin, deeming him unfit for Allah’s mercy and being able to enter paradise. As a result, Allah sent the ‘sinner’ to Paradise, while the so-called saint was admitted to the Hellfire. (Sunan Abi Dawud, Kitab al-adab, Hadith 4901).

From this, we learn two things: we should never overestimate our good deeds, as this can lead to arrogance and the belief that it is our right to be blessed with Allah’s grace. Moreover, we should never be in despair of Allah’s mercy, for in both cases, He is Al-Malik and does what He wills.

Spirituality is not linear

Sometimes we experience varying levels of spirituality in our lives; it can fluctuate, and such feelings are a normal experience that even the companions of the Holy Prophet^sa experienced. For example, Hazrat Hanzala^ra feared hypocrisy as he felt spiritually uplifted in the company of the Holy Prophet^sa, but his spirituality faded at home. The Prophet^sa reassured that faith naturally ebbs and flows. (Mishkat al-Masabih, Kitab al-dawat, Hadith 2268)

Therefore, on a day when we may feel too sinful or not holy enough to pray, our task is to keep trying. This is true sacrifice, and this is where we will grow. It may seem more straightforward to give up, but by giving up, we risk becoming the hypocrites that Hazrat Hanzla^rafeared he was.

In Arabic, the term used for a hypocrite is منافق which comes from النفاق (an-Nifaq), which means entering faith through one door and leaving it through another (Five Volume Commentary, Vol. 2, p. 1174). So, by giving up, we will be leaving the garden of God’s Mercy. Rather, we should never limit ourselves, no matter how hypocritical it may feel to bow in prostration for forgiveness, just moments after sinning, for it is the best remedy to relieve us from these spiritual ailments.

Intentional and consistent sinning

There are two types of workers who make mistakes: one who is devoted, remorseful after an error and determined to improve. The other one is indifferent, remorseful in words only, but already scheming to make the same mistake. This is similar to the true believers and those who may not be. A true believer, after committing a sin, feels genuine remorse. This feeling is proof that he is a believer. Despite the fact that he may commit the same mistake, he does everything within his power to prevent himself from doing so.

In the Holy Quran it states:

وَمَنۡ یَّعۡمَلۡ مِثۡقَالَ ذَرَّۃٍ شَرًّا یَّرَہٗ

“And whoso does an atom’s weight of evil will also see it.” (Surah az-Zilzal, Ch.99: V.9)

Does this mean that even a believer who feels deeply remorseful for his misdeed and does everything possible to rectify it will still be punished? The word used in this verse is ‘evil’ (شر), which refers to a sin a person insists on and does not cease from nor repents of. That is why ‘شر’ is used instead of ‘ذنب’ (fault) to show an intended action which one refuses to abandon. (Chashma-e-Ma’rifat, Ruhani Khazain, Vol. 23, p. 24)

The Holy Quran is abundant with verses proclaiming that sins are forgiven through repentance, and Allah loves those who repent and keep turning back to him, for example:

اِنَّ اللّٰہَ یُحِبُّ التَّوَّابِیۡنَ وَیُحِبُّ الۡمُتَطَہِّرِیۡنَ

“Allah loves those who turn to Him and loves those who keep themselves clean.” (Surah al-Baqarah, Ch.2: V.223)

Hence, if we do our part in trying to rectify ourselves, Allah’s mercy will surely be bestowed on us, either in this world by freeing us of this ailment or in the next with divine forgiveness.

The good diminishes the bad

When a gardener wants to get rid of weeds, he does not just rip them out but also plants strong grass to crowd out the weeds’ roots and prevent future growth. In a similar manner, it is stated in the Holy Quran:

اِنَّ الۡحَسَنٰتِ یُذۡہِبۡنَ السَّیِّاٰتِ

“Surely, good works drive away the evil ones.” (Surah al-Hud, Ch.11: V.114)

Therefore, the simplest solution when one seeks to rid oneself of a spiritual ailment is to adopt good deeds in its place. More specifically, the best deed to adopt in such instances is the worship of God as stated in the Holy Quran:

اِنَّ الصَّلٰوۃَ تَنۡہٰی عَنِ الۡفَحۡشَآءِ وَالۡمُنۡکَرِ

“Surely, prayer restrains one from indecency and manifest evil.” (Surah al-Ankabut, Ch.29: V.46)

It is better to be fearful and humble due to one’s sins than to fall into despair and, one after another, into a pit of sins. We are bound to make mistakes. That is what leads us to grow, to improve. Yet improvement comes only when one attempts to resolve the problem and pursue its solution.

Allah’s Mercy is always within reach

Allah increases the weight of our good deeds. But He also forgives many, if not all, of our sins and mistakes. All we have to do is ask for His forgiveness:

قُلۡ يَٰعِبَادِيَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِ ۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًا

Say, “O My servants who have committed excesses against their own souls, despair not of the mercy of Allah, surely Allah forgives all sins.” (Surah az-Zumar, Ch.39: V.54)

Therefore, never be hopeless in the search for Allah’s mercy. It is never too late to be forgiven, such as the murderer of a hundred people who was informed of Allah’s vast mercy by a scholar of his time. On his journey to a righteous land, he died on the way. Angels of mercy and punishment disputed over him. Allah measured the earth and deemed him closer by a handspan to the land of the righteous, so he was forgiven. (Sahih al-Bukhari, Kitab al-anbiya, Hadith 3470)

Hence, we should strive towards Allah so we can be amongst the blessed ones upon whom Allah bestows His mercy. Regarding this everyday struggle, Huzoor-e-Anwar^aa told a khadim:

“When one climbs a ladder, one must take the first step; you do not jump straight onto the final step. You must climb each step one by one; otherwise, if you try to leap forward, you will fall. The same is the case with spiritual rank […] Just as we exert ourselves in worldly matters, we must exert ourselves in religious matters. One does not find Allah in a single day. Allah says, ‘Strive in My path.’ That you worship Allah, and offer your five daily prayers properly.” (“This Week With Huzoor – 21 November 2025”, youtube.com)

If God is so Merciful, why does He punish His people?

A thought that may come to mind is that if Allah is so merciful that he can forgive the greatest of sinners, then why punish us at all? Why talk about Hell? Why not let us do whatever we want and then forgive us in the end?

If it were so, then we would have no order in the world. Islam is a way of life that calls us to reform ourselves so we attain our true purpose. In each country, there is law and order, with a system designed to punish and reform its people. Just as the thought of jail deters many from committing a crime, Hell is a deterrent of sin. Just as the thought of being fined prevents one from speeding, the thought of being punished for an ill action prevents one from sinning. This thought can also lead one to feel remorse for one’s misdeeds.

But not every hardship in this life is a punishment; rather, it can be a trial. Regarding hardships in this life, Huzoor-e-Anwar^aa told a Khadim, “A person will continue to face hardships in life.” Huzoor^aa explained that some are natural, such as illness. Even good people go through great pain and difficulty, and it may make one think that they are being punished. Huzoor^aa said:

“If you are doing righteous deeds, worshipping God, giving charity, paying alms, and fulfilling the rights of others, yet the trial continues for long, then it means that Allah is testing you.” (“This Week With Huzoor – 21 November 2025”, youtube.com)

Alongside trials, Allah the Almighty admonishes his people to guide them away from the life of sin. As loving parents are firm to protect a child, Allah, who loves us more than any mother, allows trials so we reflect and turn back to our Creator.

The Promised Messiah^as states:
“He sometimes punishes sin, He also sometimes forgives it; His power operates on both sides, as befits the prerogatives of true ownership. If He were to punish sin always, what refuge would remain for humankind? In fact, He often forgives, and at times He administers punishment for a sin as a warning, so that the heedless may awaken and turn towards Him, as the Quran states:

وَمَآ اَصَابَکُمۡ مِّنۡ مُّصِیۡبَۃٍ فَبِمَا کَسَبَتۡ اَیۡدِیۡکُمۡ وَیَعۡفُوۡا عَنۡ کَثِیۡرٍ

“And whatever misfortune befalls you, is due to what your own hands have wrought. And He forgives many of your sins. (Surah ash-Shura, Ch.42: V.31)” (Chashma-e-Ma’rifat, Ruhani Khazain, Vol. 23, p. 23)

So, if we go through a hardship, which after self-reflection may be thought of as a divine warning from Allah, we should also know that it is never too late to attain Allah’s grace and mercy. The path to Allah is not marked by perfection, but by persistence. Falling into sin does not mean failure in this pursuit, but abandoning hope does. Every sincere attempt of repentance and every prayer offered despite feeling unworthy is beloved to Allah.

No matter how distant we may feel, Allah’s mercy is always closer than we think. With patience, persistence and prayer, we can enter the door of forgiveness which remains forever open.

The light of God in an age of darkness

Islam

Al Hakam Weekly

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15th December 2025

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Meekail Ahmad, Jamia Ahmadiyya Canada

آؤ لوگو! کہ یہیں نورِ خدا پاؤ گے

“Come, O people! ‘Tis here you’ll find the light of God.” (Durr-e-Sameen, p. 15)

It is the nature of a man to strive towards the light of truth, and the quest for this Divine light is a timeless and universal pursuit deeply ingrained in the human experience.

The human mind cannot comprehend staying in darkness for too long. If it is exposed to darkness for too long, it makes up its own fantasy to escape the reality of the darkness.

Even in nature itself, this beautiful phenomenon is manifest; whenever night falls, the light of the day follows. No matter if it is the darkest region on this earth, where night lasts for six months, a light will appear after all that darkness.

Similarly in the spiritual realm, the world goes through spiritual darkness. No matter how much sin, evil or immorality spreads, God sends His Light through His messengers to illuminate the world. Reflect upon the world today, even though the sun shines bright on this earth daily, the world is still engulfed in darkness. It is stuck in a spiritual gloom.

The spiritual gloom of this era

God Almighty states in the Holy Quran:

“And what should make thee know what the Night of Destiny is?” (Surah al-Qadr, Ch.97: V.3)

The Promised Messiah^as writes in the commentary of this verse that:

“Do you understand what Lailatul-Qadr is? Lailatul-Qadr is the name of that age of darkness whose darkness reaches an extreme limit. For this reason, such an age inherently demands that a light descend to dispel the darkness. This period has been designated metaphorically as Lailatul-Qadr, but in reality it is not a night. It is an age that is akin to night on account of its darkness. (The Victory of Islam [Fath-e-Islam], 2022, p. 27)

The darkness of the pre-Islamic Arabs

The same darkness that covers the earth today was also seen 1400 years ago in the barren valley of Arabia.

The people of Arabia were steeped in barbarism. They had gone so far in the darkness of sins that even the light of the sun could not have illuminated them. Arabia was a male-dominated society where women had no status of any kind. The number of women a man could marry was not fixed. When a man died, his son “inherited” all his wives besides his very own mother.

Arabian society was marked by tribal allegiances and conflicts, which often led to blood feuds and cycles of violence. They had no modesty, no shame and no self-respect. They drank liquor like water and the one among them who indulged indiscriminately in fornication was acknowledged as a chief of the tribe.

A savage custom of the Arabs was to bury their baby girls alive. Even though an Arab did not wish to bury his daughter alive, he nonetheless needed to uphold this “honourable” tradition, being unable to withstand social pressures. The Quran states,

“And when the girl-child buried alive is questioned about, ‘For what crime was she killed?’”(Surah al-Takwir, Ch.81: V.9-10)

The spiritual sun that dispelled darkness

They had the appearance of humans, but could they truly have been referred to as humans? Only God could have illuminated them, therefore, He sent the Holy Prophet^sa to guide not just the Arabs but the whole of humankind. A world marred by ignorance, injustice and moral decay was to be one guided by the principles of faith, ethics and compassion. As God Almighty states in the Holy Quran:

“And as a Summoner unto Allah by His command, and as a Lamp that gives [bright] light.”(Surah al-Ahzab, Ch.33: V.47)

The Five Volume Commentary mentions the following commentary of this verse:

“In this verse the Holy Prophet has been likened to the sun, thus indicating that as the sun is the central point in the physical universe so is the Holy Prophet the central point in the spiritual realm,” (Five Volume Commentary, Vol. 4, p. 2580)

This was the man who turned those savage and barbaric men into divinely guided and Godly men. The impact of Prophet Muhammad^sa on his companions^ra was multi-faceted and far-reaching through his transformative influence on their character, and their unwavering commitment to Islam.

The companions’ dedication to preserving and disseminating the message of Islam, along with their sacrifices and contributions, played an instrumental role in the spread of Islam across the world. Their legacy remains a source of inspiration for Muslims, serving as a model of faith, devotion and selfless service.

The companions of the Prophet^sa exemplify the enduring power of his guidance and the indelible mark he left on the hearts and minds of those who had the privilege of being his companions. The Promised Messiah^as writes:

“That high degree of light which was granted to man – that is to say, upon the perfect man – was not within the angels, the stars, the moon, or the sun; neither was it in the oceans and the rivers of the earth, nor was it in rubies, emeralds, sapphires, diamonds, or pearls. In short, it was not in any earthly or heavenly object.

“It was only in man; that is, the perfect man, whose most complete, highest and loftiest, and most perfect example was our Lord and Master, the Chief of the Prophets, the Chief of all living ones, Muhammad, the Chosen One, may peace and blessings of Allah be upon him. (The Mirror of the Excellences of Islam [A’ina-e-Kamalat-e-Islam], 2025, p. 142)

ایں چشمۂ رواں کہ بخلقِ خُدا دِہم

یک قطرۂ زِ بحرِ کمالِ محمدؐ است

“This is a flowing spring that God created

It is a drop in the ocean of Muhammad’s perfection” (Majmua-e-Ishtiharat, 2019 Vol.1, p. 121)

The spiritual moon illuminated by the sun

In the middle of the night, as darkness creeps around, the moon is illuminated due to the attributes of the sun. The moon is not a source of light; it does not produce its own illumination like the Sun or stars. Instead, it relies on the light from the Sun to become visible in the night sky.

God sent the Promised Messiah^as in a similar manner. Just as the Holy Prophet^sa was a spiritual sun, the Promised Messiah^as was a spiritual moon given life by that spiritual sun. The Promised Messiah^as writes in a Qaseedah:

اِنِّيْ لَقَدْ أُحْيِيْتُ مِنْ إِحْيَائِهِ

وَاهََا لِاعْجَازِِ فَمَا أَحْيَانِيْ

“I am certainly among those whom he raised to life. What a miracle! How well he raised me to life!” (The Mirror of the Excellences of Islam [A’ina-e-Kamalat-e-Islam], 2025, p. 583)

The Promised Messiah’s^as mission was to reform the Muslim ummah and unite the entire world under the banner of One God. People either had lost their way or just stopped caring about religion and had driven away from the sole purpose of their creation. Islam was being attacked from each and every side. A mighty general was needed to defend Islam and show its superiority over every other religion.

The Promised Messiah^as states:

“Blessed are those who have recognised me. Of all the ways that lead to God I am the last, and of all His lights I am the last. Unfortunate is one who rejects me, for besides me there is nothing but darkness.” (Noah’s Ark [Kashti-e-Nuh], 2018, p. 97)

مَیں وہ پانی ہُوں کہ آیا آسماں سے وَقْت پر

مَیں وُہ ہوں نورِ خُدا جِس سے ہوا دِن آشکار

“I am that water which came from the heavens at the right time; I am the light of God by which the day became evident” (Durr-e-Sameen, p. 177)

The humble origins of Divine light

What was this attraction that led people to these men who were the light of God? It is the way of God that He doesn’t choose the big towns or grand palaces to send his word to those whom He chooses.

He found Buddha^as in the forests and jungles of India. He found Moses^as on a mountaintop searching for him. He found Prophet Muhammad^sa in a cave on a steep hill on the outskirts of Mecca.

Similarly, a light did appear in the small village of Qadian and God promised that this light would verily spread to corners of the world. It will enter the heart of every soul through this community and will spread to everyone around them.

The solution to our problems

If everyone carefully ponders upon the teachings of the Promised Messiah^as, there is a solution for every problem that exists in the world. No matter the darkness left on this world, this light will conquer every heart, every soul and every mind. As the Promised Messiah^as said:

“At present, there are many men from among our opponents about whom it is a matter decreed that they shall join our community. These people oppose us, but the angels look at them and laugh with the thought that: ‘Ultimately, you are going to join these very people.’ Such people constitute a hidden community of ours that will one day join us.” (Malfuzat [English], 2019, p. 106)

Prayer is that weapon that can help this world and help this light of God spread through to the corners of the world. This world needs these sparks to help it get out of the darkness and into the light. Prayer illuminates the spiritual path, guiding individuals towards a deeper understanding of their connection with the divine, and the eternal light that resides within their souls.

In this age of spiritual desolation, where humanity finds itself lost in the clutches of materialism, corruption and injustice, the light of God stands as the only beacon of hope.

Just as night inevitably gives way to day, the darkness that engulfs the hearts and minds of people will yield to the divine light brought by His chosen ones. The Holy Prophet Muhammad^sa and the Promised Messiah^as have shown us the way toward this light, and their teachings serve as a compass for navigating the murky waters of today’s moral and spiritual crises.

Now, more than ever, it is our responsibility to embrace this light, to follow the path illuminated by the perfect guidance of the Holy Quran and the Prophets.

Through prayer, sincere effort, and a return to the true purpose of our existence, we can drive away the shadows of ignorance and injustice.

Let us remember that even in the darkest of times, the light of God continues to shine, calling out to those with hearts willing to see. It is this light that will ultimately conquer every heart, and through it, peace and righteousness will prevail.

As the Promised Messiah^as foretold, this light is destined to spread to every corner of the world, guiding humanity back to its Creator. Let us be the bearers of this divine flame, so that we, too, may find the eternal light of God.

Struggling? Four lessons on hardship by Hazrat Umar and Hazrat Khalifatul Masih I

Islam

Al Hakam Weekly

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14th December 2025

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Struggling? Four lessons on hardship by Hazrat Umar and Hazrat Khalifatul Masih I

Tanzeel Khurram, Student, Jamia Ahmadiyya UK

During hardships, we often fall into a pit of despair which eventually drags us into a state of hopelessness. But with a slight mindset shift, we can turn daily struggles into periods of thankfulness to Allah.

Hazrat Umar^ra once explained three joys he felt at the time of worldly hardships, which were quoted by Hazrat Khalifatul Masih I^ra. (Irshadat-e-Nur, Vol. 1, p. 81)

1. The first joy: Being saved from a greater difficulty

Hazrat Khalifatul Masih I^ra said the first joy Hazrat Umar^ra mentioned was “to be spared from greater sorrow.”

Often, when we are engulfed by troubles, our only thought is to gain immediate relief. But seldom do we think in the way Hazrat Umar^ra describes – it is a blessing that we are not facing a greater hardship.

If we all began to think how fortunate we were to be saved from greater difficulties, we would immediately be more thankful to Allah the Almighty and in turn gain contentment in the face of our hardship.

2. Compensation for sins

The second delight Hazrat Umar^ra felt during hardships was the “expiation of sins.”

This statement of Hazrat Umar^ra is directly linked to the following hadith of the Holy Prophet^sa:

مَا يُصِيبُ الْمُسْلِمَ مِنْ نَصَبٍ وَلاَ وَصَبٍ وَلاَ هَمٍّ وَلاَ حُزْنٍ وَلاَ أَذًى وَلاَ غَمٍّ حَتَّى الشَّوْكَةِ يُشَاكُهَا، إِلاَّ كَفَّرَ اللَّهُ بِهَا مِنْ خَطَايَاه‏‏‏‏

“No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that hardship.” (Sahih al-Bukhari, Hadith 5641, 5642)

Hazrat Khalifatul Masih IV^rh has explained this hadith in the following manner:

“The sorrows and hardships that befall one in this world – if you are a believer – are recorded as rewards in your account, and you will be spared from the severity of the reckoning on the Day of Judgment. This is a divine favour, yet people fail to recognise it as such.” (Friday Sermon, 20 March 1998)

This is a profound message of hope and mercy for all believers that even when we are faced with problems, in the end, they become a means of reward and forgiveness for us as pain gets rid of our sins. What a great mercy Allah has blessed us with!

3. Worldly hardship, not spiritual

The third happiness mentioned by Hazrat Umar^ra, when faced with a hardship, was that “it’s a worldly hardship, not one affecting faith.” Meaning that at least the hardship was limited to this world and was not an issue affecting his faith and religion.

This gives us the lesson that though we may experience setbacks and problems in life, if our faith and belief are not affected, we are still better off and in a state of Allah’s grace.

4. A fourth joy during hardship: The opportunity to pray

Above were the three joys Hazrat Umar^ra experienced during hardship. But Hazrat Khalifatul Masih I^ra added a fourth joy he personally experienced in times of trouble.

Huzoor^ra said that “one gets the opportunity to pray and has the faith that Allah will grant the best comfort after this hardship.” (Irshadat-e-Nur, Vol. 1, p. 81)

Therefore, in every hardship there is hope for us, as we are saved from greater difficulties, our sins are forgiven, the pain is worldly, and we get the opportunity to pray even more before Allah the Almighty.

Our Khulafa have always provided the solutions to our problems, and it is up to us to follow their instructions to gain benefit.

The wireless signal that echoed a 1,400-year-old prophecy: How a Quranic prophecy came to life on Signal Hill, Newfoundland

Islam

Al Hakam Weekly

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14th December 2025

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The wireless signal that echoed a 1,400-year-old prophecy: How a Quranic prophecy came to life on Signal Hill, Newfoundland

Arsalan Ahmed, Missionary, Newfoundland

Today, we rely on cellphones, the internet, and satellite communication to connect with people across the globe in mere seconds. Yet few pause to consider: Was this unprecedented connectivity foretold in divine scripture? The answer is a resounding yes. The Holy Quran, more than 1,400 years ago, prophesied the advent of an era in which human souls would be brought together – an age of global interconnection and spiritual renaissance.

This prophecy is found in Surah at-Takwir:

وَإِذَا النُّفُوسُ زُوِّجَتْ

“And when the people are brought together.” (Ch.81: V.8)

According to the explanation of Hazrat Mirza Ghulam Ahmad^as, the Promised Messiah and the founder of the Ahmadiyya Muslim Jamaat, this verse refers to the advent of the Promised Messiah in the Latter Days, when novel modes of communication and transportation would unify humanity. Remarkably, the foundation of long-distance wireless communication – the very technology that underpins our mobile devices today – was established during his lifetime.

The Arabic word “zuwwijat” connotes “paired” or “joined.” While classical exegetes often interpret this in the context of resurrection or spiritual coupling, the Promised Messiah^as offers a more expansive and profound elucidation. He asserted that this verse heralds a time when people would be interconnected through technological innovations, particularly in the realm of communication. He wrote:

“This refers to the relations between various nations and countries. It means that owing to the opening up of new routes, the availability of mailing services and the telegraph, mutual communication between people will increase. One nation will meet another and build far-reaching relationships and trade alliances, and friendly relationships between distant countries will be fostered.” (Testimony of the Holy Quran, pp. 33-34)

This interpretation aligns seamlessly with the sweeping transformations that unfolded during his lifetime – railways, telegraphs, and eventually wireless communication revolutionised the way humans interacted across the globe.

A historic fulfilment in Newfoundland

124 years ago, on 12 December 1901, the Italian inventor Guglielmo Marconi received the first transatlantic wireless signal at Signal Hill, St John’s, Newfoundland, transmitted from Cornwall, England. This marked the first instance in human history where a message traversed the ocean without any physical conduit – no wires, no ships, no paper.

This moment signified the genesis of long-distance wireless communication, laying the groundwork for radio, television, and ultimately the internet and mobile phones. It was a technological watershed – but for those who contemplate the Quran, it was also a spiritual vindication.

Hazrat Mirza Ghulam Ahmad^as was alive during this epochal event and had already proclaimed that such signs would distinguish the age of the Promised Messiah. The fact that this historic signal was received in Newfoundland, where I now serve as a missionary, imbues this prophecy’s fulfilment with a deeply personal resonance.

Before Marconi’s breakthrough, transoceanic communication necessitated physical conveyance – letters ferried by ships or messages transmitted via undersea cables. But with this innovation, the world began to contract. People could now connect across continents in real time, actualising the Quranic vision of a unified humanity.

Indeed, wireless communication has been the foremost catalyst for bringing people together. Today, with just a few taps on our cellphones, we can see and speak with our loved ones – no matter where they are in the world. What once seemed miraculous is now routine, yet its spiritual significance remains profound.

Technology as a spiritual sign

The prophecy “when the people are brought together,” speaks to a profound metamorphosis in human connectivity. For centuries, oceans segregated civilisations, and communication across continents was sluggish, expensive, and dependent on tangible media. But in the era of the Promised Messiah^as, this barrier was decisively dismantled.

Marconi’s signal was not merely a scientific milestone – it was a literal manifestation of Quranic prophecy. For the first time, human voices and messages could traverse vast distances invisibly, uniting people instantaneously.

This technological leap did not occur in isolation – it was part of a divinely orchestrated epoch, wherein the physical convergence of people mirrored the spiritual mission of the Promised Messiah^as: to unite mankind under the banner of Islam and the love of God.

Newfoundland: A land of fulfilment

As a missionary in Newfoundland, I perceive this land not merely as a place of residence but as a terrain of prophecy. Signal Hill is more than a historical landmark – it is a testament to the truthfulness of the Promised Messiah^as and a living miracle of the Holy Quran.

It is profoundly moving to contemplate that this remote corner of the world played a pivotal role in fulfilling a divine promise. The soil of Newfoundland bore witness to the moment when humanity was first “brought together” through wireless communication, just as the Quran had foretold.

A call to reflection

Today, we take global communication for granted. But behind every cellphone call, every internet message, and every satellite broadcast lies a spiritual reality: the Quran prophesied this age, and it was fulfilled in the lifetime of the Promised Messiah^as.

Let us reflect upon these signs and recognise the divine wisdom that continues to unfold around us. The prophecy of Surah at-Takwir is not a relic of antiquity – it is a living testament. Its fulfilment through Marconi’s wireless signal in Newfoundland is a reminder that the Quran speaks to every age, and that Hazrat Mirza Ghulam Ahmad^as was indeed the one foretold by Allah and His Messenger^sa.

Today, thousands of tourists visit Signal Hill each year, drawn by its panoramic vistas, military heritage, and the story of Marconi’s groundbreaking wireless transmission. But few discern the deeper truth – that this hill is not merely a monument to scientific ingenuity, but a silent witness to the fulfilment of a divine prophecy.

And it was on this very hilltop in Newfoundland that the foundation of long-distance wireless communication was laid during the lifetime of the Promised Messiah^as. While tourists marvel at the brilliance of Marconi, they remain unaware that this technological leap was also a spiritual milestone, echoing the words of the Quran and affirming the truth of a prophet sent by God.

Rabiah Basri (rh) – A story of unshakable faith

Islam

Syed Ahmed Owais

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13th December 2025

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Rabiah Basri (rh) – A story of unshakable faith

Syed Ahmed Owais, Chicago, USA

We live in times where people often champion causes along gender lines – men standing for men, women for women. But as members of the Ahmadiyya Muslim Jamaat, we belong to a faith whose founder, the Holy Prophet Muhammad^sa, didn’t just talk about women’s rights – he established women as complete and equal members of society when the many parts of the world treated them worse than animals.

To portray this liberation and elevation granted to women by our beloved Prophet^sa, a story which moved me deeply might be fitting – the story of a woman named Hazrat Rabiah Basri^rh. I first heard her name during Hazrat Khalifatul Masih V’s^aa Friday Sermon on 4 November 2022, and it left a deep impression on me.

Huzoor^aa narrated an incredible incident: One day, Rabiah^rh had 20 guests arrive unexpectedly at her home. She had only two pieces of bread. Without hesitation, she told her servant, “Go and give these two pieces of bread to a poor person.”

Imagine that for a moment. 20 guests. Two pieces of bread. And she gives them away.

The servant stood there, probably thinking her mistress had lost her mind. But before she could even process what just happened, someone knocked at the door. A wealthy woman had sent eighteen pieces of bread to Rabiah’s^rh home. The servant brought them in, relieved. But Rabiah^rh refused them.

“These aren’t mine,” she said simply.

The servant tried to reason with her – surely Allah had sent these! But Rabiah^rh held firm. She had given away two pieces and asked Allah for tenfold in return. That meant twenty pieces, not eighteen.

Moments later, they heard the wealthy woman calling to her own servant: “Where did you go? I told you to take 20 pieces to Rabiah Basri – you’ve delivered them to the wrong house!”

That story stuck with me. Who has that level of certainty in Allah’s promise? Who measures their faith with such precision? I had to learn more about this remarkable woman.

So, recently, I came across Tazkirat al-Awliya by Farid al-Din Attar – available in English as Muslim Saints and Mystics. This classical text profiles over ninety saints, but mentions only one woman: Hazrat Rabiah Basri^rh.

The author addresses this directly, quoting the Holy Prophet^sa: “God does not regard your outward forms.” Faith isn’t about gender – it’s about sincerity. The Prophet^sa also said: “Mankind will be raised up according to their intentions.”

The author adds something profound: If it’s acceptable to derive two-thirds of our religion from Hazrat Aisha^ra, then surely we can learn from someone who followed in her footsteps. When a woman reaches the spiritual heights that Rabiah^rh reached, ordinary labels no longer apply.

Rabiah bint Isma’il al-‘Adawiya was born into crushing poverty and sold into slavery as a child. She eventually settled in Basra, where she became one of the most respected spiritual figures of her time. Scholars differ on whether she died in 135 AH (752 CE) or 185 AH (801 CE), but her legacy is undisputed.

The night she was born, her family had nothing. No oil to anoint her, no lamp to light the room, no cloth to wrap her in. She was the fourth daughter – hence the name “Rabiah” meaning “fourth” in Arabic.

Her mother begged her father to borrow some oil from the neighbors, but he had taken a vow never to ask anyone for anything except Allah. He walked to the neighbor’s door, placed his hand on it, and returned saying they wouldn’t answer. His wife wept. Exhausted and anxious, she fell asleep.

In a dream, she saw the Holy Prophet^sa who addressed her in the following words:

“Don’t be sorrowful. This daughter is a queen among women. She will intercede for seventy thousand of my followers. Tomorrow, go to Isa-e Zadan, the governor of Basra, and write to him: ‘Every night you send a hundred blessings upon me, and on Friday nights, four hundred. Last Friday night, you forgot me. In expiation, give this man four hundred lawfully acquired dinars.’”

When she awoke, Rabiah’s father followed these instructions to the letter. The governor read the message and immediately responded:

“Give two thousand dinars to the poor as thanks for being remembered by the Master. Also give him four hundred more and tell him I wish to meet him – though perhaps it’s more fitting that I come to him. Ask him to let me know if he ever needs anything.”

For a while, the family lived in comfort. But when both parents passed away, famine struck Basra. The sisters were scattered. Rabiah was abducted by a corrupt man and sold into slavery for just six dirhams. Her master forced her into hard labor.

One afternoon during her travels, Rabiah saw a strange man approaching. She turned and ran, but stumbled and injured her wrist badly. She pressed her forehead to the ground and prayed:

“O Lord, I’m alone in this world – no parents, no freedom, now injured and vulnerable. But none of this troubles me. All I want to know is: have I earned Your favor?”

A voice answered her: “Let your heart be at peace. By tomorrow, you’ll be granted such an exalted rank that even the angels will look upon you with wonder.”

Think about that response. She didn’t ask for freedom. She didn’t ask for healing. She asked if Allah was pleased with her – and that’s what He addressed.

She returned to her master’s house and continued as before: fasting and serving by day, praying all night until dawn. One night, her master woke up and looked through his window. He saw Rabiah^rh prostrated in prayer, and above her head, a luminous lamp hovering in midair, flooding the entire house with light.

He heard her praying: “You know, O Lord, that my soul’s longing aligns with Your purpose. My greatest joy is serving at Your threshold. If the choice were mine, I’d spend every moment in Your service – but You’ve placed me under another’s authority.”

Witnessing this, her master was overwhelmed. He stayed awake until dawn, then called for Rabiah^rh. He spoke gently to her and granted her freedom.

“I ask your permission to leave,” she said. He gave it, and she left for the wilderness.

After spending time in worship and solitude, Rabiah decided to perform Hajj. She loaded her belongings onto a donkey and headed into the desert. Deep in the wilderness, her donkey collapsed and died.

Her traveling companions offered to help: “Let us carry your things.”

“Go on ahead,” she told them. “I didn’t start this journey putting my trust in people.’ They left, and she was alone in the vast desert. She raised her eyes to the sky:

“O God, is this how kings treat a solitary, defenseless woman? You invited me to Your sacred house, and halfway through the journey, You let my donkey die, leaving me stranded in this empty place?”

The moment her prayer ended, the donkey stirred and stood up. She loaded her belongings and continued. (The narrator of this story later claimed he saw that same donkey being sold in a marketplace – make of that what you will).

After several more days, she stopped and cried out again:

“O God, my spirit is heavy. What am I even chasing? I’m just mortal clay, and Your house is just stone. What I really need is Your presence – here and now.”

And, according to the author, God spoke directly into her heart:

“Rabiah, you’re journeying through the essence of countless realms. Have you forgotten what happened when Moses asked to see Me? I revealed just a fragment of My glory upon the mountain, and it shattered into pieces. Find contentment here in My name alone.” (Muslim Saints and Mystics [Tazkirat al-Awliya], translated by AJ Arberry, 2000, pp. 29-48)

Rabiah’s^rh story isn’t just history or a fable for us to enjoy – it’s a mirror. How many of us are chasing destinations, thinking that’s where we will find peace? How many of us believe that if we just reach that goal, achieve that milestone, get to that place – then we will feel close to Allah?

Rabiah^rh learned what we all need to learn: Allah isn’t waiting for us at the finish line. He’s present in every struggle, every stumble, every moment we turn to Him with sincerity.

Her greatest spiritual insights didn’t come in comfort – they came when she was enslaved, injured, or alone in the desert with a dead donkey. And that’s when she heard His voice most clearly.

Sometimes what we’re searching for isn’t at the journey’s end. It’s present in every step we take, if we have the faith to recognise it.

May Allah grant us even a fraction of the certainty, devotion and spiritual strength that He blessed Hazrat Rabiah^rh Basri with. Amin.

What is Christmas, and why don’t Muslims celebrate it?

Christianity

Jalees Ahmad

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13th December 2025

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What is Christmas, and why don’t Muslims celebrate it?

Jalees Ahmad, Al Hakam

It’s the most wonderful time of the year, as they say.

The streets are glowing with Christmas decorations; the familiar colours of the season spread across shop windows and city centres. Joy and smiles fill people’s faces, and of course, you can’t ignore the Christmas sales and advertisements. A single visit to Central London, or any busy London street, makes it clear that Christmas has arrived.

But what is Christmas? What exactly is being celebrated? Do Muslims celebrate it, and if not, why?

What is Christmas?

The word “Christmas” derives from the phrase “Christ’s Mass.” It appears in earlier forms like Christemasse. “Christ” derives from the Greek word Christos, meaning “anointed”, which translates to the Hebrew word Messiah, and “Mass” comes from the Latin word missa, which is a celebration of the Eucharist.

Christmas, as we know, is an annual festival celebrated on 25 December (or 7 January for the Eastern Orthodox Churches), marking, as they say, the birth of Jesus Christ.

It is a religious holiday, yet many people celebrate it with the main themes being family and togetherness, rather than strictly religious reasons. You may have seen many traditions, including decorating trees, hanging lights and giving gifts.

The actual date of the birth of Jesus^as has not been recorded anywhere in the Christian Gospels. As Muslims, we do not believe that Jesus^as was born in December. This notion is based on both the Bible and the Quran, which describe warm weather, shepherds in the fields, and the presence of ripe dates; it becomes clear that Jesus^as was not born on 25 December, since winter in Judea, Bethlehem, could not have produced such conditions.

A brief history of Christmas, its connection to Roman holidays, and how it is celebrated today

It will be interesting to know that in early Christianity, Christians didn’t celebrate the birthday of Jesus^as, possibly due to the fact that his date was not recorded. The focus was on, in their belief, his death and resurrection, not his birth.

However, by the 4^th century, Christians in Rome began celebrating his birth and marking it on 25 December. “The Roman Christian historian Sextus Julius Africanus dated Jesus’ conception to March 25 (the same date upon which he held that the world was created), which, after nine months in his mother’s womb, would result in a December 25 birth.”

The Romans were a very interesting nation. In December, they celebrated two big holidays. The first was Sol Invictus, which means unconquered sun, in Latin. They celebrated this on 25 December, marking the sun’s return after the shortest day of the year. The second was Saturnalia. This festival lasted for a week, with food, gifts, and parties.

Over time, as we learn from history, Christmas traditions have grown into what we see them as today. The decorating of trees – known as Christmas trees, Christmas carols being sung, gifts, feasting and much more. Many of the customs we see today came from European pagan traditions and were later adapted into Christian practices.

So in December, Christians celebrate Christmas, believing it is the birthday of Jesus^as, their saviour, who died for their sins on the cross. They use this time to attend special services, remember the story of Jesus’ birth, sing carols, and reflect on his sacrifice, among other things.

Why do Muslims not celebrate Christmas?

A common question asked is that if Muslims believe in Jesus^as as a prophet, then why don’t they celebrate Christmas?

As Muslims, we believe that Jesus^as was not the son of God, was not born on 25 December, and did not die on the cross. We believe that Jesus^as was a noble Prophet of God, sent to the Children of Israel after Moses^as, with the same message and to revive those teachings. He was the Messiah.

The Bible does not mention the exact date of Jesus’^as birth, and as Muslims, we believe he was not born in December. Both the Bible and the Quran describe warm weather, shepherds outdoors, and ripe dates, all of which show that Jesus^as could not have been born on 25 December.

As Muslims, we follow the practices of the Holy Prophet^as. We never saw or heard the Holy Prophet Muhammad^sa, who loved all prophets, celebrate the birth of any prophet, nor did he command his companions to celebrate his own birthday. Similarly, there is no record of Jesus^as ever instructing his followers to celebrate his birthday.

The desires of the Prophets of God are very simple and close to their hearts. Their main wish is that we follow the message God sent them with. Therefore, as Muslims, we honour all prophets, including Prophet Muhammad^sa, by following their teachings and the guidance they brought from the One God.

Al HakamThe Weekly

AlhakamAl hakam newspaper

Friday Sermon

21 November 2025

Muhammadsa: The great exemplar

Ibraheem Lawal, Graduate, Mechanical Engineering

Ayezah Jehan, Germany

The child-free dream

Declining birth rates and a minority

A child-free schedule

The Islamic perspective

A relationship of trust

Child-friendly arrangements

Mirza Usama Bashir Ahmad, Jamia Ahmadiyya UK graduate specialising in hadith

Maghfirah in relation to the Holy Prophetsa

Maghfirah and modern psychology

Mohammad Ehsan Ahmad, Graduate, Jamia Ahmadiyya UK

Spirituality is not linear

Intentional and consistent sinning

The good diminishes the bad

Allah’s Mercy is always within reach

If God is so Merciful, why does He punish His people?

Meekail Ahmad, Jamia Ahmadiyya Canada

The spiritual gloom of this era

The darkness of the pre-Islamic Arabs

The spiritual sun that dispelled darkness

The spiritual moon illuminated by the sun

The humble origins of Divine light

The solution to our problems

Tanzeel Khurram, Student, Jamia Ahmadiyya UK

1. The first joy: Being saved from a greater difficulty

2. Compensation for sins

3. Worldly hardship, not spiritual

4. A fourth joy during hardship: The opportunity to pray

Arsalan Ahmed, Missionary, Newfoundland

A historic fulfilment in Newfoundland

Technology as a spiritual sign

Newfoundland: A land of fulfilment

A call to reflection

Syed Ahmed Owais, Chicago, USA

Jalees Ahmad, Al Hakam

What is Christmas?

A brief history of Christmas, its connection to Roman holidays, and how it is celebrated today

Why do Muslims not celebrate Christmas?

Muhammad^sa: The great exemplar

Maghfirah in relation to the Holy Prophet^sa