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Women in early Islam: The Holy Prophet’s daughter reminded about tahajjud

Al Hakam Weekly
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Women in early Islam: The Holy Prophet’s daughter reminded about tahajjud
Collected by Amtushakoor Tayyaba Ahmed
Women in early Islam:
Image: Yasir Gürbüz/Pexels

Included in the comprehensive series of Friday Sermons delivered over the past few years by Hazrat Khalifatul Masih Vaa, there are many incidents relating to the family of the Holy Prophetsa. Reading or hearing about these incidents gives us insight into the dealings of the Holy Prophetsa with his wives, daughters and other female relatives. 

It puts into practice, in the best possible manner, the teachings of the Holy Quran, and it gives many of us comfort to see how Allah the Almighty would like our families to be. The discussion of these events by Hazrat Khalifatul Masihaa clarifies many allegations made against Islam, especially those relating to early Islamic history, and, in this series of collections, regarding women.

The Holy Prophet’s reminder to Hazrat Ali and Hazrat Fatima about tahajjud

Hazrat Khalifatul Masihaa explained in the Friday Sermon of 27 October 2023:

An incident of the Holy Prophetsa drawing the attention of his daughter and son-in-law towards the tahajjud prayer is recorded in Sahih al-Bukhari as follows:

“Hazrat Alira relates that one day the Holy Prophetsa visited him and his own daughter, Hazrat Fatimara, and said: ‘Do both of you not offer the prayer?’ I replied: ‘O Messengersa of Allah! Our lives are in the hands of Allah. He wakes us whenever He desires to do so.’ (This is in relation to the tahajjud prayer.) Hazrat Alira says that the Holy Prophetsa did not respond to this and left. While the Holy Prophetsa was leaving, I heard him saying the following whilst striking his thigh with his hands:

وَکَانَ الإِنْسَانُ أَکْثَرَ شَىْءٍ جَدَلاً‏

‘But of all things man is most contentious’ (Surah al-Kahf, Ch.18: V.55).” (Sahih al-Bukhari, Kitab at-tahajjud, Hadith 1127)

Hazrat Musleh-e-Maudra has recorded the details of this incident in the following manner:

“One evening, the Holy Prophetsa visited his son-in-law, Hazrat Alira, and his daughter, Hazrat Fatimara, and said: ‘Do you offer the tahajjud prayer? Hazrat Alira replied: ‘O Messengersa of Allah! We try to offer it. However, if, by the will of Allah, we remain asleep, then it is missed.’ The Holy Prophetsa said: ‘You should offer the tahajjud prayer!’ He then stood up and returned to his home, and on his way out, he repeatedly said:

وَکَانَ الإِنْسَانُ أَکْثَرَ شَىْءٍ جَدَلاً‏

[“But of all thing,s man is most contentious.” (Surah al-Kahf, Ch.18: V.55)]

“This is a verse of the Holy Quran which means that a person is often afraid to admit their mistake and covers their flaw by presenting various excuses. What it meant was that instead of Hazrat Alira and Hazrat Fatimara saying that they err at times, instead they said that ‘when Allah desires for us not to wake up, we remain asleep.’ They attributed their weakness to Allah the Almighty.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 389-390)

Expounding on this incident further, in one instance, Hazrat Musleh-e-Maudra says:

“Hazrat Alira relates an incident of his, which mentions that on one occasion, he responded to the Holy Prophetsa in a manner which carried a tone of argumentation and confrontation, but instead of the Holy Prophetsa being upset or displaying anger, he responded in such a subtle manner, that perhaps Hazrat Alira enjoyed the beauty of these words until the very last days of his life.  Moreover, it was his due right to derive pleasure from it. Even today, whenever a wise person learns of how exquisitely the Holy Prophetsa expressed his displeasure, it leaves them astounded. 

“Hazrat Alira relates, ‘One evening, the Holy Prophetsa visited me and Fatimat al-Zahrara, the daughter of the Holy Prophetsa, and said: ‘Do you not offer the tahajjud prayer?’ I replied: ‘O Messengersa of Allah! Our lives are in the hands of Allah the Almighty and whenever He desires to wake us, we wake up.’ Upon hearing this, the Holy Prophetsa returned without saying anything to me. Then, whilst he turned to leave, he struck his own thigh and said, ‘But of all things, man is most contentious.’

“Glory be to Allah! How extraordinary was the way in which the Holy Prophetsa explained to Hazrat Alira that he should not have responded in this manner. If it were someone else [responding], they first would have started arguing, that ‘look at my position and status and look at your answer; do you have any right to dismiss my words in such a fashion?’ If this were not the case, then, at the very least, they would have argued, ‘your claim is completely false, which is that a human is compelled in that all their actions are in Allah’s control; and that He forces you to act however He wills, and if He wishes, He either enables you to pray or He does not.’ The Holy Prophetsa could have said that the question of compulsion is completely against the Holy Quran. The Holy Prophetsa could have said all of this. But he did not adopt these two methods; neither did he get upset at him, nor did he argue with Hazrat Alira to highlight his mistake. Rather, he moved to one side and expressed shock at his answer, saying, ‘people are very strange: they take a particular point which benefits them and begin to argue over it.’

“In reality, this simple statement of the Holy Prophetsa was so impactful that even a hundred arguments of another person are no match in comparison. We can learn many things from this hadith.” (Sirat-un-Nabi, Anwar-ul-Ulum, Vol. 1, pp. 588-590)

Hazrat Musleh-e-Maudra further analyses this and states:

“Different aspects of the Holy Prophet’ssa morals come to light through this, and it is appropriate to mention them here.

“Firstly, we see how much the Holy Prophetsa cared for the spiritual well-being of those close to him, in that he would visit them at night [to advise them]. There are many people who are pious themselves and exhort others to be pious as well, but the condition of their own homes is dire. They do not even have the ability to reform the people of their own households. There is a well-known idiom regarding such people that ‘there is darkness underneath the lamp.’

“This means that just as a lamp illuminates everything in its surroundings, but darkness remains below it, in the same way, these people go around advising others, but they do not worry about whether the people in their own houses are benefitting from their light. But the Holy Prophetsa was mindful of the fact that his relatives should be illuminated by the light which he wished to spread throughout the world. He vowed to take on this responsibility, for which he would test them and teach them. Moral reformation of one’s relatives is an outstanding trait, and if this quality was not found within the Holy Prophetsa, there would be a significant deficiency in his morals. But since he possessed the most excellent of morals, that is why this trait was found within him in abundance.

“The second point we understand is that the Holy Prophetsa had complete conviction in the teachings which he presented to the world, and he did not doubt these teachings for even a moment. Some people allege – God forbid – that in order to deceive the entire world and establish his kingdom, the Holy Prophetsa created this whole enterprise. Otherwise, he did not receive any revelations (some orientalists used to write this, and the disbelievers in the Holy Prophet’ssa time used to say this as well.) This was not the case; rather, the Holy Prophetsa had such firm conviction in his prophethood and appointment by God that we find no parallel of this in the entire world. Because it can be assumed that the Holy Prophetsa may have acted with pretence in order to prove his truthfulness to the people, but it cannot be imagined that a person goes to his daughter and son-in-law, especially at night, and enquires as to whether they engage in this form of worship as well; a prayer which has not been made mandatory, but rather the observance of which God has left to the choice of the believer as to whether one wakes up in the middle of the night to observe.

“For the Holy Prophetsa to go out and encourage his daughter and son-in-law to also offer the tahajjud prayers is a testament to his complete conviction in the teaching he wished to impart to the people. Otherwise, a liar who knows that following or rejecting his teaching is inconsequential could never advise his children to adhere to it, and that too at such a hidden time [of night]. (It would be the same result in either case. Such a person would not be able to advise his children to follow his teachings.) This can only occur if a person’s heart is convinced that excellence cannot be achieved without adhering to the teaching.

“The third matter is the very reason why this incident has been presented, which is that the Holy Prophetsa explained everything with incredible patience. Instead of quarrelling, he would point out the errors of others with love and tenderness. On this particular occasion, Hazrat Alira sought to avert the Holy Prophet’ssa question by saying that after a person falls asleep, he has no control over when he will wake up; whilst a person is sleeping, he is unaware of the time for completing any task. If Allah the Almighty causes him to wake up, he offers prayer. (They had no other choice, as in that era, there were no alarm clocks.) It was no surprise that upon hearing this answer, the Holy Prophetsa was taken aback; the faith in his heart would never allow him to become so neglectful and heedlessly miss the time to offer the tahajjud prayers. It was for this reason that the Holy Prophetsa turned away and simply said, ‘Man is disobedient and quarrelsome.’ In other words, Hazrat Alira ought to have not wasted any opportunity by presenting this excuse.

“Thus, Hazrat Alira subsequently said, ‘After that, I never missed offering the tahajjud prayer.’”  (Sirat-un-Nabi, Anwar-ul-Ulum, Vol. 1, pp. 588-590)

Majlis Ansarullah Canada expands outreach through book fairs in 2025

Al Hakam Weekly
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Majlis Ansarullah Canada expands outreach through book fairs in 2025
Syed Mukarram Nazeer, Canada Correspondent
Canada book fairs in 2025
Image courtesy of Canada Jamaat

During the year 2025, Majlis Ansarullah Canada continued its vital work of presenting the true, peaceful teachings of Islam to Canadians from various backgrounds. Here are the highlights of some of the most successful tabligh efforts.

Arabic Canadian Book Fair

The Arabic Canadian Book Fair, held annually in the City of Mississauga, Ontario, is a major cultural event dedicated to celebrating Arabic heritage, arts and literature. Its primary mission is to showcase a wide collection of Arabic books and serve as a cultural bridge for the community. Recognising the opportunity to connect with Arabic-speaking communities, a team of 14 Arab volunteers and six supporting Tabligh team members worked diligently over two days. The booth was strategically designed for maximum impact, prominently displaying the photograph of the Promised Messiahas via banners and a TV playing MTA Al-Arabia. The high visibility of Jamaat literature and visual aids ensured that countless attendees received exposure to the Jamaat’s message. Over the weekend, the dedicated teams engaged approximately 30-35 individuals in direct, purposeful discussions, successfully distributing close to 20 books and flyers, and establishing new contacts who expressed keen interest in further research.

58thKitchener & Waterloo Multicultural Festival

This high-profile, two-day event was held in the city of Kitchener, Ontario, drawing an estimated 5,000 visitors from various ethnicities and cultures. Two strategic spots were secured right at the entrance, ensuring maximum visibility for Jamaat’s message. The booth prominently displayed the photo of the Promised Messiahas and conveyed the message of peace to thousands of passersby. Over the weekend, dedicated ansar members from five majalis – Milton NW, Guelph, Cambridge, Kitchener and Waterloo – successfully distributed more than 800 flyers introducing Islam Ahmadiyyat and establishing 20 new contacts.

Canadian National Exhibition (CNE)

The Canadian National Exhibition (CNE), affectionately known as “The Ex”, is Canada’s largest annual community event and one of the top fairs in North America, attracting over 1.6 million visitors. This year, it was held from 15 August to 2 September. Established in 1879 as the Toronto Industrial Exhibition, it has a distinguished history as a national showcase, celebrating Canadian ingenuity, industry and diversity. This year, Majlis Ansarullah Canada had a booth in the Enercare Building. This prime location ensured that the photograph of the Promised Messiahas and the message of Islam Ahmadiyyat received daily exposure to a massive and diverse audience. 75 dedicated ansar members actively participated in rigorous morning and evening shifts throughout the exhibition’s duration. Amir Jamaat Canada, Lal Khan Malik Sahib; Missionary-In-Charge Jamaat Canada, Abdul Rashid Anwar Sahib and Secretary Tabligh Jamaat Canada, Farhan Iqbal Sahib, also visited the stall.

Women’s rights in Islam through the eyes of a Dutch female convert and Hazrat Khalifatul Masih II’s consoling reply to a persecuted convert in America (1926)

Al Hakam Weekly
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Women’s rights in Islam through the eyes of a Dutch female convert and Hazrat Khalifatul Masih II’s consoling reply to a persecuted convert in America (1926)
Women’s rights in Islam through the eyes of a Dutch female convert and Hazrat Khalifatul Masih II’s consoling reply to a persecuted convert in America (1926)

In 1924, a year remembered for its deep significance in the history of Islam Ahmadiyyat, a sincere spiritual journey was unfolding in the life of a Dutch woman named Miss Budd. She encountered the message of the Holy Quran through its Dutch translation. As she read, her curiosity did not remain academic; it awakened a genuine desire to understand the faith of Islam in more detail and to explore its teachings beyond the written page.

This search led her to articles written by an Ahmadi missionary stationed in America, Hazrat Maulvi Muhammad Dinra, which were published in The Moslem World, a quarterly Christian magazine circulating in the West. Through these writings, Miss Budd came to learn about the Ahmadiyya Muslim Jamaat and its beliefs.

She began corresponding with Hazrat Maulvi Muhammad Dinra and Hazrat MM Sadiqra, asking questions, reflecting on their replies, and gradually finding clarity in her understanding of Islam. With time, her study and correspondence strengthened her conviction. Although separated by distance, she formally pledged allegiance through a letter to Hazrat Musleh-e-Maudra, thus entering the Ahmadiyya Muslim Jamaat. Upon accepting Islam Ahmadiyyat, she was given the name “Hidayat,” a name that reflected the guidance she had sought and found through patient study and sincere inquiry. Below is an article by her on the status of women in Islam:

Position of women in Islam

One of the accusations of the opponents of Islam, which always surprises me, is the assertion that Islam keeps the position of women low. As yet, I have not succeeded in finding out on what this assertion is based; certainly not on the Quran at any rate, as nowhere have I found in that book a verse indicating or even hinting in the slightest degree that the position of the woman should be an inferior one.

Islam and women’s rights

On the contrary, the verses dealing with women’s rights state clearly that the position of women in Islam is as honourable as that of men in every respect. As regards her social position, we read in Surah an-Nisa’ (4:34): “Men shall have the benefit of what they earn and women shall have the benefit of what they earn.” I know that many a working woman in Holland would jump up with joy if this Islamic injunction were to be put into practice here.

It seems to me that the position of the Dutch lady in The Hague, on whose private business property her husband had drawn a cheque for several thousand guilders and who a few weeks ago lost her case against him before the Dutch court, is far more inferior to that of a Muslim woman, who, under Islamic Law, never could have been subjected to such treatment.

Women’s respect in Islam

As regards the position of a Muslim woman with respect to her family, we read in the Quran:

“And we have enjoined man in respect of his parents – his mother bears him with faintings upon faintings and his weaning takes two years – saying, ‘Be grateful to Me and both your parents; to Me is the eventual coming.” (Surah Luqman, 31:15)

Attention is drawn to the fact that the Quran commands man specially, to be grateful to both his parents, not only to the father, but also to the mother. To women, the same respect and gratitude are due. Those who have come into contact with the Muslims know that this injunction is acted upon up to this very day in every Muslim family.

Those who also have witnessed the way in which parents are treated by their children in Western countries certainly will have to admit that, in this respect too, the position of a Muslim woman is better than that of a Christian woman.

Religious duties

With respect to the religious duties, no difference whatever is made in Islam in this respect between man and woman.

Rewards

And lastly, with regard to the final reward, we read, for example:

“Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women, and the almsgiving men and the almsgiving women; and the fasting men and the fasting women, and the men who guard their private parts and the women who guard, and the men who remember Allah abundantly and the women who remember: Allah has prepared for them forgiveness and a mighty reward.” (Surah al-Ahzab, 33:36)

Thus, we see that the Quran keeps the position of women as high as that of men. Why then do our opponents charge Islam with the accusation that the position of the Muslim woman is an inferior one? On which verses of the Quran do they base this assertion? And how can they substantiate their assertion that the position of a Christian woman is better than that of a Muslim woman? – Hidayat

To the editor of The Times, London

Hazrat Maulana Abdur Rahim Dardra (1894-1955) wrote:

“Dear Sir,

“In your issue of 5 December [1925], you publish an article written by the Bishop of Salisbury. It appears to me that its heading “A Christian Empire” made conspicuous and important on the editorial page is rather objectionable.

“It seems to suggest that the British Empire is or should become a Christian Empire. I may be permitted to say that it is not so yet and any effort on the part of the Government to proselytise would be most unwelcome.

“Speaking numerically, some British people proudly say that the Empire is Muhammadan rather than Christian, because most of the British subjects are Muhammadans. From the religious point of view, the Empire as such is quite undenominational. There is no Empire religion.

“On the other hand, the most precious jewel in the British Crown is its policy of non-intervention in religious affairs. Therefore, the Empire should not be called Christian, though it be only in name. It is by small beginnings that the greatest changes in the world are marked. Names are not devoid of meaning. Those who are proud of belonging to the Empire would lose all their fervour. The agitators would try to turn it to their advantage. And the religious section of the Empire, which can by no means be easily ignored in the East, would be seriously offended.

“Christian missionaries are better unpopular with the Foreign Office, at least so far as the major portion of the Empire is concerned. It is regrettable, however, if the policy of the Foreign Office, as suggested by the Bishop of Salisbury, has really undergone a change in this respect. I think it is not so, but it would be quite advisable for the Government to throw some light on this point to avoid unnecessary misunderstandings.

“It is hard to understand, however, why the Colonial Office has (if it has) turned to the Christian missionaries alone for help in response to the demand of Africa for education. If the Government wants men, there are hundreds of the unemployed at home and abroad who will be willing to go to Africa as teachers and professors. Or it may educate and train some of the suitable persons from among the people themselves and they will prove far more useful than the missionaries thus employed.

“If the Government wants money, it can open local funds or a public appeal may be made at home and abroad for this purpose, in which all kinds of people interested in Africa, the missionaries included, can gladly take part.

“Why should [Christian] missionaries be specially selected for it?

“Yours faithfully, Imam First London Mosque.”

A poem by a new convert titled “Ahmad”

The following poem has been composed by Mr Robert Scott, an Englishman, who has recently accepted Islam in Baghdad through the efforts of our brother Jafar Sadiq and his friends.

Oh Ahmad! Star of the East!

Thou sunshine after rain!

Thou hast brought the light to my sightless eyes

And eased my heart of its pain.

Many and dark the byeways

I have wandered in the past.

But the light that shines from Qadian

Has led me to the truth at last.

Allah be praised who hath deigned

A prophet like Thee to give.

Blest be Thy name and all Thine house

For Thy trials that we may live.

A picture mine eyes behold

Of Islam, the old and new.

Cold sets the sun in a wintry sky

To rise in a sky of blue.

’Tis the spirit of Ahmadiyya

That has wrought this change of view

All glory and praise to the giver

Of all that is good and true.

On thee He breathed the spirit that fired

His Apostles [Messengers] of long ago,

That the tree of life may be green again

And the streams that were dry may flow.

Grant then, Oh Great Creator

To whom all praise is due,

That I may cleave to the path of right

With a heart that is born anew;

That the army founded by Ahmad,

The Mahdi and Promised Messiah,

Pass, fearless, in victorious march

While Satan’s hordes retire.

What hope have they to conquer,

Those serried ranks of sin?

Since Thou, Divine Commander,

Leadest, we needs must win.

A letter from America and its reply by Hazrat Khalifatul Masih II

We publish below a letter written by our brother Sheik Ahmad Din (P Nathaniel Johnson), of St Louis, Missouri, USA and its reply from Hazrat Khalifatul Masih II[ra], the [then] Head of the Ahmadiyya Muslim Community. Sheik Ahmad Din wrote:

“O Master,

“Rest assured that I, to the best of my ability, am a faithful worker in the Cause [of Islam] and have ever been since first I started under Dr Sadiq[ra].

“Truly, I did not know before what religion meant, nor did I know what adversity meant. But Allah knows what I have suffered and what there be yet to suffer.

“For my dear faith, I have undergone much humiliation and domestic strife. I am still praying and battling. May I expect a prayer from you for myself and for my brothers in faith here?

“Yours in Islam, Sheik Ahmad Din.”

Hazrat Khalifatul Masih II[ra] replied:

“Dear Brother,

“Peace be on you. I have received your letter dated 7/10/25 and as I had heard nothing about you or the other members of our Community for a long time, I read it with great pleasure.

“I am very sorry to learn that you are being bitterly persecuted. May the Almighty God quench this fire of opposition and, out of His boundless mercy, give eyes to your opponents who, on account of their spiritual blindness, not only deny the truth and turn away from it, but are even always ready to fight against it.

“Be sure that every hardship man bears for the sake of God results in elevating and purifying him and draws him near to God, so much so that he becomes the loved one of God. Such sufferings are, in fact, a blessing.

“Real troubles are those which shake our belief in the Almighty and result in destruction. The Holy Prophet, may peace and blessings of God be upon him, says: ‘The firmer the faith, the greater the share of hardships.’

“Remain firm, therefore and do not feel uneasy. These are only trials from God so that while going through these hardships, we may realise our true position and thus find out our weaknesses, if there be any.

“Why are you persecuted? Is it because you have stolen or wrongfully taken possession of something that belonged to another? Have you committed murder? Have you sinned against society or the government? Not at all.

“Why should you then feel uneasy? Your persecution, on the other hand, is due to your manfully standing up to warn mankind against their running heedlessly on to destruction.

“This is a real sacrifice. It is a cross, having ascended which, man becomes the beloved of his Lord God. Would that these votaries of the wooden cross realise that we are the truest disciples of Jesus Christ. Not on account of any sin, but purely for our love for mankind, we take upon ourselves a whole world of troubles and hardships, in bearing which we carry a new cross every day!

“I hope you will keep writing to me now and then about yourself and the other members of our Community, because it will always keep you before my mind at the time of prayer. It is always a source of satisfaction to hear from those whom we hold dear.” – (Sd.) Khalifatul Masih

(Transcribed and edited by Al Hakam from the original English, published in the January 1926 issue of The Review of Religions)

This Week in History: 23-29 January

Al Hakam Weekly
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This Week in History: 23-29 January

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

This Week in History: 23-29 January

23 January 1953: Regarding the preservation of all the names of those who contributed to Tahrik-e-Jadid in the first 19 years, on this day, Hazrat Musleh-e-Maudra said:

“Now, this 19-year period is drawing to a close, which was an extraordinary time. Although we will continue to offer chanda towards it afterwards, that phase has ended wherein we termed ourselves as ‘sabiqun al-awwalun’ and ‘daftar awwal’. It is the end of an era. Therefore, in my view, a booklet should be published to maintain a record of their sacrifices at the end of this 19-year period so that they can be cited as an example for others […] In the future also, similar plans should be made to preserve the names [of these 5,000 soldiers] so that the generations to come strive to follow in their footsteps and so that we can present these people as an example for the generations to come. However, you should remember that this chanda is for life and this scheme shall live on forever.” (Khutbat-e-Mahmud, Vol. 34, p. 25)

Following this instruction, on behalf of Tahrik-e-Jadid Anjuman Ahmadiyya Pakistan, Chaudhry Barkat Ali Khan Sahib (Wakil-ul-Mal) published a 500-page book, in which the name of every contributor was given, along with details of their residence and their contributions. Later on, Hazrat Musleh-e-Maudra gave the instructions to form different dafatir [batches] of Tahrik-e-Jadid based on 19-year terms.

To read more, see: “5,000 soldiers of Tahrik-e-Jadid’’ at alhakam.org (30 October 2020, pp. 6-7).

23 January 1965: During Jalsa Salana Rabwah, in December 1964, Hazrat Dr Hashmatullah Khanra Sahib delivered the address in which he recalled his precious memories with the Promised Messiahas. This speech was published in Al Fazl on this day.

To read the English rendering of this emotional and educational piece, see: ‘‘A companion remembers the Promised Messiah’’ at alhakam.org (19 March 2021, pp. 11-13).

24 January 1900: Al Hakam reported on this day that Hazrat Seth Abdur Rahmanra of Madras was in Qadian and sought permission from the Promised Messiahas to return to Madras for some important work. He had also received a telegram to return. The Promised Messiahas said, “It is absolutely imperative for you to remain here during this blessed month.” 

Mentioning his Ramadan routine, the Promised Messiahas also said, “I am ready to make such a prayer in your favour that would even move mountains […]. During these days, I sit with my friends less than usual and remain in solitude for longer. This is truly to the benefit of my friends. I pray in seclusion with time and freedom and spend a better part of the night in prayers.” (Al Hakam, Vol. 4, No. 3, 24 January 1900, pp. 1-6)

24 January 1909: On this day, with the approval of Hazrat Khalifatul Masih Ira, Hazrat Mir Nasir Nawabra published an announcement in the Badr, stating that given the growing need for amenities in Qadian, four types of buildings were urgently required, for which, he announced, Hazrat Khalifatul Masih Ira had not only given approval, but had also donated 260 rupees. The four buildings he intended to build were:

  1. A mosque near the boarding house (It was this mosque that would later be known as the Noor Mosque, which housed the election of Hazrat Khalifatul Masih IIra in 1914)
  2. A male hospital (later to be known as Noor Hospital)
  3. A female hospital to be named Ummul Mominin Ward 
  4. A care home by the name of Dar-ul-Zu‘afa to house the old and frail

To read more about the history of Noor Hospital, see: “The Jamaat’s First Hospital” at alhakam.org (2 November 2018, p. 3).

25 January 1901: When Queen Victoria passed away in January 1901, the Ahmadiyya press paid tribute to her by publishing her biography and by reminding readers of how benevolent her reign had been. A memorial service was also arranged at the residence of Hazrat Nawab Muhammad Ali Khanra Sahib on Friday on this day in Malir Kotla, where the great services of the Empress were remembered and prayers were offered for her. After two other addresses, Hazrat Nawab Muhammad Ali Khanra Sahib delivered an address where he referred to the gratitude that Hazrat Ahmadas had all along expressed for the great Queen.

To read this part of history along with facts, see: ‘‘Remembering Queen Elizabeth II – Our benevolent monarch’’ at alhakam.org (8 September 2022, pp. 00-00).

25 January 1923: Hazrat Musleh-e-Maudra, through his various speeches and addresses, instilled within missionaries the spirit of determination and taught them to work in every field and to face every challenge with purpose and high spirits. Al Fazl reported on this day that the advice given by Hazrat Musleh-e-Maudra to Hazrat Maulvi Muhammad Dinra, on his departure for the United States, included, “The one who is disappointed never succeeds; the one who contemplates his future endeavours, even while [his neck is] under the sword, succeeds.” 

To read the missionary efforts of Jamaat, see: ‘‘Pioneer Missionaries: Part 1 – Sacrifices and achievements’’ at alhakam.org (5 August 2022, pp. 10-11).

26 January 1973: On this day, Hazrat Khalifatul Masih IIIrh initiated the planting of trees to make Rabwah a lush green city and announced a scheme to plant 10,000 trees. (Khutbat-e-Nasir, Vol. 5, pp. 19-34)

27 January 1954: A copy of the Dutch translation of the Holy Quran was presented to Ghulam Muhammad, Governor-General of Pakistan, on this day. This valued gift was from Hazrat Musleh-e-Maudra and was delivered by a special delegation of Jamaat members.

The delegation consisted of Sahibzada Mirza Mubarak Ahmad Sahib, Hazrat Malik Ghulam Faridra, Syed Shah Muhammad Sahib and Maulvi Abdul Maalik Khan Sahib. It would not be out of place here to mention that when all Muslim sects and political groups were bent on proving Jamaat-e-Ahmadiyya as non-Muslim, the Jamaat had completed translations of the Holy Quran in various languages and was presenting these translations to the President of Indonesia, the Governor-General of Pakistan and other influential personalities, as well as making it accessible to the general public. For further details, see Tarikh-e-Ahmadiyyat, volume 16, page 413.

27 January 2012: During his Friday sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Ravil Bukharaev Sahib of Russia, who had passed away in January 2012. He was a well-known Russian poet, journalist, writer, translator and devout member of Jamaat. He worked for the BBC Russian Service and after his retirement, he devoted his life to the Jamaat. He translated many books of the Jamaat into the Russian language. To read more, see: ahmadipedia.org.

28 January 1944: During his Friday sermon on this day, Hazrat Khalifatul Masih IIra announced that he was termed the Musleh-e-Maud by God. Huzoorra shared details of his vision with Jamaat members in public. (Khutbat-e-Mahmud, Vol. 25, pp. 49-65)

28 January 1945: On this day, a group of Buddhists arranged a multi-faith event in Kanpur, India. An Ahmadi missionary also attended and shared the Jamaat’s views about other religions. On behalf of Jamaat-e-Ahmadiyya, Maulvi Ghulam Ahmad Arshad Sahib delivered a speech on the topic of Islam being the universal religion. (Tarikh-e-Ahmadiyyat, Vol. 9, p. 559)

29 January 1926: On this day, a special jalsa was held in Qadian, which included 24 speeches in different languages. This jalsa was special, as it was the first of its kind. Hazrat Mufti Muhammad Sadiqra supervised the project. The final speech of this unique jalsa was delivered by Hazrat Musleh-e-Maudra.

In his speech, Huzoorra alluded to a prophecy of Prophet Jesus’as disciples that they would speak in different languages. He said that the meeting and the speeches made in it were clear proof of the truthfulness of the Promised Messiahas. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 553)

January

The excellence of man

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The excellence of man

The excellence of man is for him to develop true cognisance of the Divine and true insight, i.e. the insight one receives through faith—an insight that is accompanied by the light of Allah and guides man on every path. Without this, a person cannot be safe from the possibility of deception, and by habit or custom, such a person will oftentimes, even happily, consume a deadly poison. The sufi leaders and inheritors of shrines throughout the Punjab and all across India consider the height of their divine understanding and excellence to be limited merely to the songs of qawwali reciters, raising slogans of هو‭ ‬حق, and hanging upside down.

Moreover, the ignorant masses, who worship these sufi leaders witness these things, and look to these people to find the satisfaction and comfort of their soul. Observe closely, for if these people do not actively deceive others, in the least, they are themselves deceived. These acrobatics have nothing to do with the true relationship between man’s servitude (ubudiyyat) and God’s divinity (uluhiyyat); for if this true bond exists, it emits a light and brilliance, producing a pleasure the like of which cannot be compared with any other joy.

I say with the purest of intentions, and God knows my intentions well, that if such exercises were a means of worshipping God, attaining divine understanding and a means for the soul to attain to excellence, then we ought to consider acrobatic performers to have attained to the pinnacle of divine understanding. The British have progressed even more remarkably in such tricks and acrobatics; but despite their advancements in this field, the level of their understanding of God is that they are non-believers or atheists altogether, and those who do believe in God, deify a weak, helpless human being who was born from the womb of a woman, Mary. These people have left aside belief in One God and believe in three, one of whom they believe was accursed and stayed in hell for three days.

O you who are wise, reflect! O you who possess a pure nature, contemplate! If hanging upside down, or musical instruments like the tabla and sarangi were the means by which divine insight and human excellence was attained, why have the British—who are experts in the art, and who produce new and innovative instruments of sound and music—stumbled, either rejecting God completely or subscribing to the concept of trinity, even though they are deemed to possess developed minds in the field of invention and innovation? Moreover, do reflect and contemplate that if this is the means by which understanding of God is attained, then those who perform at theatres, in fact all singers and dancers, must be godly and excellent individuals of the highest degree! Alas! These people have no idea as to what constitutes true understanding of the Divine. They are unaware of what constitutes human excellence and are unable to see the share of Satan in these things.

(Malfuzat [English], Vol. 2, pp.122-123)

Women’s education

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Women’s education

أَبِي سَعِيدٍ، جَاءَتِ امْرَأَةٌ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَتْ يَا رَسُولَ اللَّهِ ذَهَبَ الرِّجَالُ بِحَدِيثِكَ، فَاجْعَلْ لَنَا مِنْ نَفْسِكَ، يَوْمًا نَأْتِيكَ فِيهِ تُعَلِّمُنَا مِمَّا عَلَّمَكَ اللَّهُ‏.‏ فَقَالَ: اجْتَمِعْنَ فِي يَوْمِ كَذَا وَكَذَا فِي مَكَانِ كَذَا وَكَذَا‏.‏ فَاجْتَمَعْنَ فَأَتَاهُنَّ رَسُولُ اللَّهِ صلى الله عليه وسلم فَعَلَّمَهُنَّ مِمَّا عَلَّمَهُ اللَّهُ ثُمَّ قَالَ: مَا مِنْكُنَّ امْرَأَةٌ تُقَدِّمُ بَيْنَ يَدَيْهَا مِنْ وَلَدِهَا ثَلاَثَةً، إِلاَّ كَانَ لَهَا حِجَابًا مِنَ النَّارِ.‏ فَقَالَتِ امْرَأَةٌ مِنْهُنَّ يَا رَسُولَ اللَّهِ اثْنَيْنِ؟ قَالَ فَأَعَادَتْهَا مَرَّتَيْنِ ثُمَّ قَالَ: وَاثْنَيْنِ وَاثْنَيْنِ وَاثْنَيْنِ.‏

Hazrat Abu Sa‘idra narrated, “A woman came to Allah’s Messengersa and said, ‘O Allah’s Messengersa, the men have taken all of your [time with] your words. So, set aside for us, from your own self, a day on which we may come to you and you can teach us from what Allah has taught you.’ He said, ‘Gather together on such-and-such a day, in such-and-such a place.’

“So they gathered and Allah’s Messengersa came to them and taught them from what Allah had taught him. Then he said, ‘There is no woman among you who sends ahead three of her children [i.e., they die before her] but that they will be for her a shield from the Fire.’

“One of the women asked, ‘O Allah’s Messengersa, [what if they are] two?’” Hazrat Abu Sa‘idra further said, “She repeated it twice and then [the Holy Prophetsa] said, ‘And [even] two and two and two.’”

(Sahih al-Bukhari, Kitab al-i‘tisam bi l-kitabi wa s-sunnah, Hadith 7310)

Friday Sermon – Muhammad (sa): The divine bond of love (26 December 2025)

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Friday Sermon – Muhammad (sa): The divine bond of love (26 December 2025)

Friday Sermon

26 December 2025

Muhammadsa: The divine bond of love

Friday Sermon

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

In the previous sermon, I mentioned some aspects of the life of the Holy Prophetsa. Today, I will discuss some aspects of his life in relation to his love for Allah the Almighty. Some of these aspects may have already been briefly discussed in the past. However, some of them will be discussed in detail today.

In relation to this aspect of the life of the Holy Prophetsa, the love Allah the Almighty had for the Holy Prophetsa also becomes manifest. It was not only that the Holy Prophetsa loved Allah the Almighty, but Allah the Almighty also loved him. Furthermore, after Allah the Almighty manifested His love for the Holy Prophetsa, He also guided him. We see how the Holy Prophetsa increased in this love and ensured the moral training and guidance of his Ummah [nation]. We observe how he conveyed to his Ummah the teachings that Allah the Almighty revealed to him so that they can be guided. The heart of the Holy Prophetsa was full of anguish and yearning for this. In fact, it was this very anguish due to which Allah the Almighty Himself guided him, as he was to guide the Ummah. In other words, on the one hand, his heart was filled with anguish for the love of Allah the Almighty, and on the other hand, it was filled with pain and yearning for the creation of Allah the Almighty and a longing to save them from destruction. 

In the Holy Quran, in Surah ad-Duha, Allah the Almighty says:

وَوَجَدَکَ ضَآلًّا فَھَدٰی

“When He found you wandering about, concerned for your people, He taught you the correct methods for their reformation.” (93:8) Furthermore, in relation to his love for Allah the Almighty, the translation of this verse is as follows. Allah the Almighty says: “And We found you wandering in anguish in search for our love, and so we directed you towards that path by which you found your way to Us.” 

In Tafsir-e-Kabir of Imam Razirh, the following is written under the commentary of this verse of Surah ad-Duha:

وَوَجَدَکَ ضَآلًّا فَھَدٰی

“One meaning of ‘daall’ is love, as is mentioned by Allah the Almighty in the verse: 

اِنَّکَ لَفِیْ ضَلٰلِکَ الْقَدِیْمِ

“The word ‘daall’ here means love. Thus, the meaning will be that you are a beloved. As such, I guided you to such paths which will enable you to gain nearness [to God] by serving your beloved.” (Mafatih-ul-Ghaib, Al-Tafsir Al-Kabir, Vol. 16, Tafsir Surah ad-Duha, V. 7, Dar Al-Kotob Al-Ilmiyah, Beirut, 2004, p. 197)

Through this, Allah the Almighty has testified that the Holy Prophetsa is completely immersed in His love. 

We find this expression of love in various narrations; the love of Allah the Exalted for the Holy Prophetsa and his love for Allah the Almighty. The Promised Messiahas states at one place:

“Anyone well-versed in the modes of expression of the Noble Quran will not fail to recognise that, at times, the Most Gracious and Merciful, Exalted be His Majesty, employs words for His chosen servants that may appear unflattering on the surface, but in meaning, they are highly praiseworthy and commendatory. (On the surface, if we look at the general use of the word, it seems that it is not the appropriate word, as the word ‘daal’ means misguidance. However, this is not so. When Allah the Almighty uses it for His chosen servants on a particular occasion, the meaning of the word changes.) For example, Allah, glorified be His eminence, said regarding His Noble Prophet:

وَوَجَدَکَ ضَآلًّا فَھَدٰی

“[‘And He found thee wandering in search for Him and guided thee unto Himself.’ (93:8)]

“Obviously, the well-known and familiar meaning of the term ‘daall’, which the linguists are also fond of citing, is ‘astray’. According to this understanding, the verse would mean, ‘(O Messengersa of Allah!) God Almighty found you misguided and guided you’ (this is how the common people translate it), whereas the fact is that the Holy Prophet, may peace and blessings of Allah be upon him, was never misguided. Anyone who professes to be a Muslim yet believes that the Holy Prophetsa was engaged in an act of misguidance at any point in his life, is a kafir [disbeliever], devoid of faith, and deserving of punishment under Islamic law.

“Here the verse should be assigned a meaning consistent with the context, which is the following: Allah, glorified be His eminence, first stated about the Holy Prophet, may peace and blessings of Allah be upon him:

اَلَمۡ یَجِدۡکَ یَتِیۡمًا فَاٰوٰی وَوَجَدَکَ ضَآلًّا فَہَدٰی

“Meaning that: God Almighty found you an orphan and helpless, and He gave you shelter with Himself and found you ‘daall’ (meaning that deeply in love with the Countenance of Allah), and therefore He drew you towards Himself and He found you indigent and enriched you. (93:7-9)” (Aina-e-Kamalat-e-Islam, Ruhani Khazain, Vol. 5, pp. 170-171 [The Mirror of the Excellences of Islam, pp. 148-149])

The Promised Messiahas further states:

“As the Holy Prophetsa was higher than all the other Prophets in the purity of his soul, the expansion of his mind, his chastity, modesty, sincerity, trust, fidelity and love of the Divine, God, the Glorious, anointed him with the perfume of special excellence in excess of any other Prophet. His inner and heart, which was broader and holier and more innocent and brighter and more loving than the chest and heart of any who had passed before him, and who were to come after him, were considered worthy that such Divine revelation should descend upon him as should be stronger and more perfect, higher and more complete, than the revelation vouchsafed to all those who were before him and all those who were to come after him, and which should serve as a clear, wide and large mirror for reflecting Divine attributes.” If one looks into this mirror, then one can see the attributes of Allah the Almighty as well as every aspect of Allah the Almighty. This can also be seen in the life of the Holy Prophetsa and in the teachings he brought.

The Promised Messiahas states: 

“That is why the Holy Quran possesses such high excellences that the brightness of all previous books is cast into the shade before its fierce and brilliant rays. (Meaning all the light and eminence of the previous scriptures hold no value before it.) No mind can put forth a verity which is not already contained in it (everything is found in the Holy Quran). There is nothing that a person can create or invent which has not been mentioned already in the Holy Quran. Indeed, one needs to understand it.) And no reason can present any argument which is not already presented in it. No speech can affect the hearts so powerfully as the strong and full-of-blessings effect it produces upon millions of hearts. Undoubtedly, it is a clear mirror reflecting the perfect attributes of the Divine in which all is found that is needed by a seeker to arrive at the highest grades of understanding.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, pp. 71-72 [footnote]) 

Thus, the teaching that was revealed to the Holy Prophetsa was itself so pure that it stood above all things, above all teachings, and loftier than all scriptures. The Holy Quran contains a complete and perfect teaching. Therefore, the being of the Holy Prophetsa is the embodiment of that teaching; that is to say, his being too was complete and perfect, and this is something he demonstrated. The Book that was revealed to him was revealed for this very reason, that his being is the most perfect of all human beings, and he alone is that perfect man whose rank cannot be attained by anyone. Indeed, Allah the Almighty has declared that the Holy Prophetsa is an excellent model; strive so that you follow him. This is why, through the Holy Prophetsa, Allah the Almighty made this proclamation that people should be informed: 

قُلْ اِنْ کُنْتُمْ تُحِبُّوْنَ اللّٰہَ فَاتَّبِعُوْنِیْ یُحْبِبْکُمُ اللّٰہُ وَیَغْفِرْلَکُمْ ذُنُوْبَکُمْ وَاللّٰہُ غُفُوْرٌ رَّحِیْمٌ

“Say, ‘If you love Allah, follow me: then will Allah love you and forgive you your faults. And Allah is Most Forgiving, Merciful.’” (Ch. 3: V. 32)

Thus, the ways of attaining the love of Allah the Almighty must also be learnt solely from the excellent model of the Holy Prophetsa. The manifestations of his love for Allah the Almighty that we observe are recorded in the Hadith; many such narrations are found in which the Holy Prophetsa, yearning for the love of his God, would offer the following supplication:

اَللّٰهُمَّ إِنِّي أَسْأَلُكَ حُبَّكَ، وَحُبَّ مَنْ يُحِبُّكَ، وَالْعَمَلَ الَّذِيْ يُبَلِّغُنِي حُبَّكَ، اَللّٰهُمَّ اجْعَلْ حُبَّكَ أَحَبَّ إِلَيَّ مِنْ نَفْسِيْ وَأَهْلِيْ وَمِنَ الْمَاءِ الْبَارِدِ۔

“O Allah, verily I ask You for Your love and the love of those who love You, and for the action that will cause me to attain Your love, O Allah, make Your love more beloved to me than myself, my family and cold water.” (Jami‘ at-Tirmidhi, Kitab ad-da‘wat, Hadith 3490)

Thus, today, this is the supplication that every person who claims to have love for the Holy Prophetsa ought to recite and who desires that he too becomes beloved to Allah the Almighty and for Allah the Almighty to bestow His grace upon him. Likewise, it is narrated in a tradition that Hazrat Abdullah bin Yazid Khatmi Ansarira relates that the Holy Prophetsa used to supplicate: 

“O Allah, grant me Your love, and grant me the love of that person whose love will benefit me in Your presence. O Allah, whatever beloved things You grant me, make them a means of strength for me in attaining those things that are beloved to You; and whatever beloved things You take away from me, make them a means of strength for me in attaining those things which You love.” (Jami‘ at-Tirmidhi, Kitab ad-da‘wat, Hadith 3491)

Therefore, the Holy Prophetsa prayed that whatever beloved things You grant me, make them a source of strength for me in pursuit of the things beloved to You; grant me further strength so that as I acquire more of those things, I become beloved to You, and through them I attain even more of Your love and come to acquire those things that You like. 

And he further prayed that whatever dear things I have – things which I consider dear to me, or my loved ones – but which You separate from me, then make them for me a means of strength in attaining those matters which You hold dear. Do not make those things that have been taken away become a cause of despair; rather, I should thereafter receive renewed strength, since Allah the Almighty did not like them and separated them from me, or since this was the will and pleasure of Allah the Almighty, then may those things which Allah the Almighty loves be granted to me. O Allah, if You take away from me those things which You do not like, then grant me the strength to attain those things which are beloved to You and are pleasing to You. Hence, this was an expression of his love for Allah the Almighty.

Similarly, Hazrat Aishara relates that after the revelation of اِذَا جَآءَ نَصْرُ اللّٰہِ وَالْفَتْحُ, the Holy Prophetsa did not offer any prayer in which he did not say: 

سُبْحَانَکَ رَبَّنَا وَبِحَمْدِکَ اَللّٰھُمَّ اغْفِرْلِیْ

“Holy are You, O our Lord, and with Your praise; O Allah, forgive me.” (Sahih al-Bukhari, Kitab at-tafsir, Hadith 4967)

Hazrat Aishara has described an incident demonstrating love for Allah the Almighty in the following words:

“I was sleeping beside the Messengersa of Allah when, during the night, I did not find him there. In the darkness of the night, I felt around for him, and my hand touched his feet. He was in prostration, supplicating to Allah the Almighty: ‘I seek refuge in Your pleasure from incurring Your displeasure, and I seek refuge in Your pardon from incurring Your punishment. I cannot enumerate Your praises; You are as You have praised Yourself.’” (Sahih Muslim, Kitab as-salat, Hadith 743)

That is to say, I am not able to praise you in a manner that truly behoves Your high status, except through the praise that You Yourself have mentioned concerning You – that alone is Your true praise. 

Likewise, at another place, Hazrat Aishara states:

“One night, it was the turn of the Holy Prophetsa to stay at my house. I fell asleep, and he quietly went outside. I assumed that perhaps he had gone to one of his other wives. Overcome by a sense of great indignation, I came out and what did I behold? The Holy Prophetsa was prostrating upon the ground, folded like a bundle of cloth. I heard him supplicating:

سَجَدَلَكَ سَوَادِي وَخَيَالِي وَآمَنَ بِكَ فُؤَادِي رَبِّ هَذِهِ يَدي، وَمَا جَنَيْتُ عَلَى نَفْسِي، يَا عَظِيْم تُرْجَى لِكُلِّ عَظِيْمٍ فَاغْفِرِ الذَّنْبَ الْعَظِيْمَ

“‘O Allah, my body and soul are prostrated before Thee; my heart believes in Thee. O my Lord, these are my two hands stretched forth before Thee, and whatever wrong I may have committed against my own soul is before Thee.’” 

The Holy Prophetsa was such a perfect human being that nothing could be perceived of him except piety, yet even he would say, “Whatever wrong I have done to my own soul lies before Thee. O Possessor of supreme greatness, from Whom every great matter is expected, forgive all the greatest sins.” 

Hazrat Aishara further relates that “He then raised his blessed head and saw me, and said, ‘What made you come out?’ (Why did you come outside? You were asleep.) I submitted, ‘Because of the thought that came to my mind,’ meaning, ‘I thought you had gone to one of your other wives.’ He said, ‘Indeed, some assumptions can become sins. Did you harbour doubt about me? That is a sin.’” 

As Hazrat Aishara had stated that she doubted whether he had gone to another wife, he explained that such suspicions become sins and one should seek forgiveness from Allah. Thus, to safeguard oneself from ill suspicion, it is essential in every matter to seek forgiveness from Allah the Almighty and to engage in istighfar (seeking forgiveness from Allah).

The Holy Prophetsa then said to Hazrat Aishara, “The fact is that Gabriel came to me and instructed me to recite these words; therefore, you too should recite them in your prostrations. Now that you have heard them, recite them. Whoever recites these words will be forgiven before raising his head from prostration.” (Majmu Al-Zawaid, Kitab-ul-Salat, Hadith 2775, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 259)

Provided that they truly believe in Allah the Almighty, possess perfect faith, and is also one who performs other righteous deeds. He said this to Hazrat Aishara because he knew her high spiritual standard. It does not mean that one who neglects other good deeds may merely recite these words and be forgiven.

Similarly, another narration states – reported in greater detail in Sahih Muslim – that Hazrat Aishara said: “One night, when the Holy Prophetsa was staying with me, he returned home, placed his cloak aside, removed his shoes and placed them near his feet, spread a corner of his upper garment on the bed, and lay down. When he thought that I had fallen asleep, he quietly took his cloak, quietly put on his shoes, opened the door, and went out, then gently closed the door.

“I took my veil and upper garment and followed him until he reached Jannat al-Baqi. He stood there for a long time in supplication, then raised both his hands three times, and then turned back. I also turned back. He quickened his pace, and I quickened mine. He walked faster, and I did likewise. Then he returned home, and I entered before him and lay down. When he came in, he said, ‘O Aisha, what is the matter with you? Why is your breathing heavy?’ My breathing had become heavy due to walking quickly, and the Holy Prophetsa noticed it. I said, ‘Nothing,’ trying to evade the matter. He said, ‘You must tell me. Otherwise, the Subtle and All-Aware God will inform me.’ I said, ‘O Messengersa of Allah, may my parents be sacrificed for you,’ and then I told him everything – what had crossed my mind and how I had followed him.

“The Holy Prophetsa said, ‘So it was you – the shadow I saw ahead of me.’ I replied, ‘Yes.’ He then tapped my chest with his hand in a manner that I felt, and said, ‘Did you think that Allah and His Messengersa would wrong you?’” Hazrat Aishara said, “Whatever people conceal, Allah surely knows it. Indeed, Allah the Almighty knows it and would have disclosed it to you; therefore, I told you myself what was in my heart.” 

The Holy Prophetsa said, “When you saw me going outside, it was Gabriel who had come to me and summoned me. Since he kept this matter concealed from you, I accepted his instruction and kept it concealed from you as well. That is why I did not inform you and went with him. I thought you had fallen asleep, and I disliked waking you. I also feared that you might feel lonely, thinking that you were left alone if I had told you.” He further said, “Gabriel told me that your Lord commands you to go to the people of Baqi‘ and seek forgiveness for them.”

Hazrat Aishara says that she submitted, “O Messengersa of Allah, how may I also share in this reward? What prayer should I offer for them? You have already prayed for them, but I have also come from there, so what should I pray?” The Holy Prophetsa said, “Say: ‘Peace be upon the inhabitants of this abode from among the believers and the Muslims. May Allah the Almighty have mercy upon those of us who have gone ahead and those who will come later, and insha-Allah, we too shall join you.’” (Sahih Muslim, [Urdu translation], Vol. 4, Kitab al-jana’iz, Hadith 1607, Noor Foundation Rabwah, pp. 138-140)

Thus, he taught this supplication as well.

Similarly, in relation to the love of the Holy Prophetsa for Allah the Almighty, Atta relates: “I, along with Hazrat Abdullah bin Umar and Ubaid bin Umair, came into the presence of Hazrat Aishara. Hazrat Ibn Umar said, ‘Tell us of the most beloved and wondrous matter that you observed in the Messengersa of Allah.’” The narrator stated, “Upon hearing this, Hazrat Aishara began to weep and said, ‘Every matter of his was beloved and wondrous.’ She then related that ‘once, on a night when it was her turn [for the Holy Prophetsa to stay at her house], the Holy Prophetsa came to her. When he entered the quilt with her and his body touched hers (she felt his body close to hers), he said, “O Aisha, if you permit me, I would spend the remainder of this night in the worship of my Lord.”’ She replied, “I love your closeness, and I love your wish as well. (I cherish your nearness and respect your desire). What I love most is that all your wishes are fulfilled. If you desire to worship, then do so.” He then went to a waterskin kept in the house and performed ablution, using only a small amount of water. He then stood and began reciting the Quran and weeping until I saw that his tears reached his garment. Then he lay on his right side, placing his right hand beneath his cheek, and again began to weep, until I saw that his tears fell upon the ground. Then Hazrat Bilalra came to inform him, as it was the time for the Fajr prayer. When he saw him weeping, he submitted, “O Messengersa of Allah, are you weeping when Allah Almighty has forgiven all your past and future sins?” He replied, “Should I not then be a grateful servant?” (Akhlaq-ul-Nabi Wa Aadabahu, Hadith 553, Dar-ul-Lu’Lu, Cairo, 2016, pp. 408-409)

I mentioned the Holy Prophet’ssa quality of gratefulness in the last sermon, and its further details are as follows: 

In another narration, Hazrat Aishara states that whenever the Holy Prophetsa saw clouds or strong winds, concern would become apparent upon his face. She said, “O Messengersa of Allah, when people see clouds, they rejoice, hoping for rain, but I observe that whenever you see clouds, concern appears upon your face.” He replied, “O Aisha, how can I be assured that it does not contain a punishment of a destructive wind? I do not possess knowledge of the unseen. What could assure me that it does not carry the punishment that befell earlier nations? An earlier nation once saw the punishment and said, ‘This is a cloud that will bring rain upon us,’ (as mentioned in the Holy Quran). Therefore, I do not know what it contains or does not contain, and due to my fear of Allah Almighty and my love for Him that resides in my heart, I become apprehensive.” (Sahih al-Bukhari, [Urdu translation], Vol. 12, Kitab-ul-Tafsir, Hadith 4829, Nazarat Ishaat, Rabwah, pp. 68-69)

In another narration, Hazrat Aishara relates the same incident in these words: “Whenever the Holy Prophetsa saw clouds gathering in the sky, he would become restless and go to and fro, entering and leaving his house repeatedly, and his blessed countenance would change. When the clouds finally began to pour rain, his anxiety would leave him, and he would return to a state of calm.”

Hazrat Aishara once asked the Holy Prophetsa the reason for this state of uneasiness. The Holy Prophetsa replied, “I do not know whether these clouds are like the ones seen by the people of ‘Ad, who, as mentioned in Surah al-Ahqaf, saw clouds advancing towards their valleys and said, ‘These are clouds that will bring us rain,’ whereas in truth, they brought upon them a punishment.” (Sahih al-Bukhari, [Urdu translation], Vol. 6, Kitab Bud’i l-khalq, Hadith 3206, Nazarat Ishaat, Rabwah, pp. 29-30)

Another narration records that Hazrat Abu Hurairahra said: “The Holy Prophetsa and his Companions, when the first drops of rain fell, would uncover their heads so that the rain might touch them, and the Holy Prophetsa would say, ‘This has come to us fresh from our Lord, and it is full of blessings.’” (Kanz-ul-Ummal, Vol. 1, Kitab al-azkar, Auqat-ul-Ajabah, Hadith 4936, Dar Al-Kotob Al-Ilmiyah, Beirut, 2004, p. 267)

When ordinary rain fell, this too was among his practices.

‘Urwah bin Zubairra relates that he once asked Hazrat ‘Abdullah bin ‘Amr bin al-‘Aasra, “Tell me of the worst treatment that the idolaters ever inflicted upon the Holy Prophetsa.”

He replied, “Once, the Holy Prophetsa was offering prayer inside the Hatim of the Ka‘bah when ‘Uqbah bin Abi Mu‘it came and threw his cloth around the Prophet’ssa neck and began to strangle him. Just then, Hazrat Abu Bakrra arrived, seized ‘Uqbah by the shoulder, pulled him away from the Holy Prophetsa, and said, ‘Do you strike a man only because he says, “My Lord is Allah”?’” (Sahih al-Bukhari [Urdu translation], Vol. 7, Kitab Manaqib al-ansar, Hadith 3856, p. 332)

He is overwhelmed with the love of Allah and engaged in His worship, yet you are bent upon harming him!

The entire life of the Holy Prophetsa was immersed in the love of God. It was the spectacle of this divine love that led the people of Mecca to say:

اِنَّ مُحَمَّدًا عَشِقَ رَبَّہُ

“Indeed, Muhammadsa has become the lover of his Lord.” (Imam Ghazali, Al-Munqidh min al-Dalal, Dar-ul-Minhaj, 2015, p. 107)

The Promised Messiahas states:

“The Holy Prophetsa was an ardent and passionate lover of the One God, and in that love he attained what no one else in the world has ever attained. His love for Allah was so deep that even ordinary people would say: 

عَشِقَ مُحَمَّدٌ عَلٰی رَبِّہٖ

“‘Muhammadsa has fallen in love with his Lord.’” (Malfuzat, 2022, Vol. 6, p. 6)

The Promised Messiahas also stated:

“The Companions, may Allah be pleased with them, had beheld the countenance of that true one, whose being the lover for Allah was so spontaneously testified to even by the disbelieving Quraish. These people, observing his daily supplications, his loving prostrations, his condition of complete obedience, the bright signs of perfect love and devotion on his countenance, and witnessing divine light raining down upon his face, were compelled to say that: 

عَشِقَ مُحَمَّدٌ عَلٰی رَبِّہٖ

“This means:

“Muhammadsa is passionately in love with his Lord. Moreover, the Companions observed not only that devotion, love, and sincerity, but matching this love – which surged up in the heart of our lord and master Muhammad, peace and blessings of Allah be on him, like a raging ocean – they also observed God Almighty’s love for him, in the form of extraordinary support and help. Thus they realised that God exists, and their hearts testified aloud that God is with this man. They saw divine wonders to such an extent and witnessed heavenly Signs to such a degree that they were left with no doubt whatsoever that there does, indeed, exist a Supreme Being whose name is God, who controls everything and for whom nothing is impossible. That is indeed why they exhibited such deeds of devotion and sincerity and made such sacrifices as are not possible for anyone to perform until all doubts and suspicions have been removed. They saw with their own eyes that the pleasure of that Holy Being lies only in embracing Islam and adopting the obedience of His Noble Messengersa with heart and soul. After this absolute certainty, the kind of obedience that they exhibited and the feats they performed and the manner in which they laid down their lives at the feet of their holy guide.” (Shahadatul Quran, Ruhani Khazain, Vol. 6, p. 346 [Testimony of the Holy Quran, pp. 79-80])

Such accomplishments are not possible without first-hand experience.

Hazrat Alira relates:

“I once asked the Holy Prophetsa about his way of life – what was his fundamental principle. He replied, ‘Divine cognisance is my capital.’”

That is to say, when asked what his way of life was and upon what principle his existence was based, the Holy Prophetsa said, “Divine cognisance is my wealth, and wisdom is the foundation of my faith. The knowledge of God that He has granted me is my treasure, and the intellect He has bestowed upon me, I employ in His love and according to His revealed guidance. This is the essence and foundation of my faith, and the love of Allah is the very basis of my life.” 

He continued, “The desire to advance in the path of God is my mount. In His love and on His path, I move ever forward. This yearning is my steed, upon which I am always progressing and striving. The remembrance of Allah is my companion and my comforter. My true friend, my comforter, and the one who soothes my heart is none other than the remembrance of Allah and prayer. Trust in Allah is my treasure. I rely only upon Him, and that reliance is my wealth.

“This is the way of life that you enquire of. Know that grief and sorrow are my companions. When pain or hardship comes my way, they are a part of my life, and I do not mind them, for Allah the Almighty is with me.” He further said, “Knowledge is my weapon. Allah has commanded the acquisition of knowledge, for it enlightens the mind and increases one’s awareness of God. It is Allah the Almighty Himself who grants me knowledge, and what weapon could be greater than that which comes from God? This is my weapon, by which I attain progress.”

Even in worldly matters, as seen in the accounts of battles mentioned previously, Allah granted him such knowledge that his planning and strategy were of the highest order. Likewise, his spiritual knowledge was vast beyond measure, clear and manifest to all.

He further said, “Patience is my cloak.” Meaning, his garment (as it were) was patience. “Contentment with the will of God is the spoil of battle for me. I remain content in the pleasure of God. Poverty is my pride; even if it seems apparent that I am poor or deprived of wealth, I take pride in that. I take pride in the fact that despite this state of poverty, Allah the Almighty had blessed me beyond measure. Abstinence is my skill. Piety and self-restraint are my art, and I strive to perfect it. Certainty is my strength. Complete faith in Allah is the source of my strength. Truthfulness is my intercessor. I have never spoken falsehood, and truth itself is my means of intercession. Obedience is sufficient for me. I act in complete obedience to Allah the Almighty’s every command. Jihad is [the foundation of] my character. Whether it is physical striving, spiritual striving in the way of Allah, or fulfilling the rights of God’s creation, this underpins my moral character. The delight of my eyes is in prayer. Although all these qualities are part of my being, the true comfort of my eyes lies in prayer, in attaining nearness to Allah the Almighty, in worshipping Him, and in expressing my love for Him.”

In another hadith, he said, “The fruit of my heart is in the remembrance of Allah, and my longing is in my Lord.” (Al-Shifa bi Ta‘eef Huqooq Al-Mustafa, Qadi Ayyad, Hadith 347-348, UAE, 2013, p. 191)

I have presented only a few examples of the model established by the Holy Prophetsa and his example of love for Allah the Almighty. It was this very example that brought about a revolutionary change among the Companions, enabling them to achieve a rank which had previously been inconceivable. As the Promised Messiahas has stated – in the quote which I presented earlier – it was this very complete and perfect teaching which the Ardent Devotee of the Holy Prophetsa, the Promised Messiahas also emulated. At one instance, the Promised Messiahas states that Allah the Almighty bestowed His favours on him by virtue of his complete obedience to the Holy Prophetsa. The Promised Messiahas states:

“On two occasions, Punjabi half-verses have been communicated to me. I have just described one occasion:

جے تو میرا ہو رہیں سب جگ تیرا ہو

“[If you will be devoted to Me, the whole world will be yours] and the other was that I saw a vast field in which a majzub (i.e., a person completely absorbed in the love of God) was advancing towards me. When he arrived close to me, he recited:

عشق الٰہی وَسّے مُنہ پر ولیاں ایہہ نشانی

“[A saint is recognised by the shining of Divine love on his countenance.]” (Tadhkirah [English], pp. 609-610)

The meaning of this vision shown to the Promised Messiahas was that the man saw the Promised Messiahas and said this because he saw the light of Divine love in the Promised Messiahas. At another instance, the Promised Messiahas also said that everything he had attained was on account of his obedience to the Holy Prophetsa. (Haqiqatul Wahi, Ruhani Khazain, Vol. 22, p. 64)

Hence, this was his example, and this is why the Promised Messiahas established this Jamaat. Today, we who proclaim to be the true followers of the Holy Prophetsa, and by pledging allegiance at the hand of the true and ardent servant of the Holy Prophetsa, we have reaffirmed our pledge to live our lives in accordance with the commandments of God Almighty, we must therefore pay great attention towards this in that we must carry out every deed with utmost sincerity for the sake of Allah the Almighty and to strive in excelling in our love for Him. It is only when we do this that we can become the recipients of Allah the Almighty’s blessings; do true justice to being a part of the Ummah of the Holy Prophetsa; and do true justice in our pledge of allegiance to the Promised Messiahas and be counted amongst his true followers. May Allah the Almighty grant us the ability to do this. 

Pray for the Ahmadis in Pakistan. Two days ago, in a court case that was ongoing regarding Mubarak Sani Sahib, the session judge sentenced him to life imprisonment. The accusation levelled against him is that he had a copy of the Holy Quran in his possession, which he would recite himself and teach it to others as well. When this is the state of the courts, then what hope can there be of any improvement in the situation? Even the non-Ahmadis have expressed their opinions upon this decision and have labelled it as a mockery [of the justice system]. Although the clerics are generally applauding this decision and praising the judge, the fair-minded people have written, and some have commented on this in a sarcastic manner, that this was such a huge “crime” in that he recites the Holy Quran and has kept a copy of it in his home and teaches it to children? In any case, this is the state of the so-called scholars and their followers. In some places, the administration of the government is following these clerics and implementing their policies. We pray that Allah the Almighty creates the means for them to be swiftly seized. Insha-Allah, Allah the Almighty will swiftly seize them, and we can even witness signs of it unfolding as well. But we should be concerned lest there is a delay in this owing to any negligence on our part in terms of our supplications, practical conduct and fulfilling the due rights of worship, just like the Holy Prophetsa would look up at the clouds and out of the same concern would make this prayer.

Thus, there is a great need to pay close attention to prayers. Likewise, pray for the oppressed people of the rest of the world as well, that Allah the Almighty may grant peace to everyone, everywhere, and protect all from every form of disorder and turmoil.

After the prayer, I will lead two funeral prayers in absentia, both of which I will mention. The first is of Maulana Jalaluddin Nayyar Sahib. He was the former Sadr Sadr Anjuman Ahmadiyya and Sadr Majlis Tahrik-e-Jadid Qadian. He recently passed away. 

اِنَّا لِلّٰہِ وَاِنَّآ اِلَيْہِ رٰجِعُوْنَ

[“Surely, to Allah we belong and to Him shall we return.”]

His father, the respected H Hussain Sahib, served as a clerk in the army during World War. During this period, in 1922, while stationed in Basra, he accepted Ahmadiyyat and was appointed editor of the Jamaat magazine Sathiya Dooton, published from Kerala. He was originally from Kerala and returned there after leaving the army.

In 1950, H Hussain Sahib hearkened to the call of Hazrat Musleh-e-Maudra regarding the scheme for the resettlement of Qadian and moved there to settle permanently with his entire family. However, within one year, he passed away in Qadian. Thereafter, Maulana Jalaluddin Nayyar Sahib’s mother, Zubaida Sultana Sahiba, remarried in Qadian to Chaudhry Abdul Haq Sahib, who was a dervish. He took responsibility for the upbringing of Nayyar Sahib’s brothers and sisters.

Maulana Jalaluddin Nayyar Sahib received his early education in Qadian, and in 1963, he passed the examination for Maulvi Fazil. He was then appointed initially to serve in the Anjuman as Inspector Bait-ul-Maal for a long period, during which he toured Jamaats across India. Through tireless effort and sincere affection, he brought members of the Jamaat into the system of financial contributions. As a result, he developed personal relationships with Jamaat members all across India.

The late Nayyar Sahib was granted the opportunity of serving the Jamaat for 63 years. After serving as Inspector Bait-ul-Maal Aamad, he later served as Auditor, then as Muhasib, and subsequently for a long period as Nazir Bait-ul-Maal Aamad. As mentioned earlier, he was appointed Sadr Sadr Anjuman Ahmadiyya Qadian for seven years, and then he also served as Sadr Majlis Tahrik-e-Jadid for as long as his health permitted.

Similarly, he was granted opportunities to serve in the auxiliary organisations as well. He was a devout worshipper, regular in fasting and prayer, and was counted among those foremost in obeying every directive of Khilafat. He was also a sportsman and an athlete, and in this regard, too, he organised extensive activities there.

He was married into a family from Kashmir. His wife passed away before him. He is survived by two sons and one daughter, all of whom are serving the Jamaat. May Allah the Almighty grant him forgiveness and mercy.

The second mention is of respected Mir Habib Ahmad Sahib, son of Mir Mushtaq Ahmad Sahib. He recently passed away at the age of 79. 

اِنَّا لِلّٰہِ وَاِنَّآ اِلَيْہِ رٰجِعُوْنَ

[“Surely, to Allah we belong and to Him shall we return.”]

He was extremely kind-hearted, sociable, and deeply devoted to Khilafat. By the grace of Allah the Almighty, he was also a musi. Ahmadiyyat was established in his family through his grandfather, Bau Abdul Rahim Sahib, who accepted Ahmadiyyat in 1903 through Hazrat Mir Qasim Ali Sahibra, Editor of the Faruq magazine. Hazrat Mir Qasim Ali Sahibra had adopted Mir Habib Sahib’s father, Mushtaq Ahmad Sahib, as he had no children of his own.

Mir Habib Sahib completed his FSc and BSc from Government College, Lahore, and subsequently obtained an MSc degree in Physics. He later went abroad as well. His Jamaat services include beginning his teaching career at Talim-ul-Islam College from 1970 to 1971, when the colleges had not yet been nationalised. From 1973 to 1976, he served in Sierra Leone under the Nusrat Jehan Scheme, where he was granted the opportunity to teach Physics in Freetown. He returned to Pakistan in 1976 but in the same year went back to Nigeria, where he worked in a government school until 1987. While in Africa, in 1987, he dedicated his life as a life devotee. That same year, Hazrat Khalifatul Masih IVrh appointed him Principal of the Ahmadiyya Senior Secondary School, Hamrasha, where he served until 1991.

After that, he returned to Pakistan and continued serving the Jamaat there as well. In 1992, Hazrat Khalifatul Masih IVrh sent him to Sierra Leone to evaluate a technical institute, and based on his expert report, certain developments were carried out there. In 1996, under Nazarat Talim, he was appointed to the Nusrat Jehan Academy in Rabwah, where he served as a Physics teacher until his retirement. He also served in the office of Sadr Umumi and volunteered his services in the General Islahi Committee.

His wife writes that her husband was regular in fasting and prayer, extremely gentle in temperament, and never made demands. He had a deep love for reading and had a passion for pursuing knowledge. If someone asked what gift to bring him, he would say, “Bring me books,” and he would regularly read scholarly works. In the same way, he extensively studied the books of the Promised Messiahas.

He never made false statements. If there was something he did not wish to say, he would remain silent rather than speak incorrectly. His daughter has also mentioned these same qualities. I, too, observed him and found him to be a very noble individual who minded his own affairs and fulfilled his life devotion with complete faithfulness. May Allah the Almighty grant him forgiveness and mercy.

He was married to Syeda Lubna, the granddaughter of Mir Ishaq Sahibra and the daughter of Major Saeed Ahmad Sahib. Hazrat Mir Muhammad Ishaq Sahibra was the son of Hazrat Mir Nasir Nawab Sahibra, who is well-known within the Jamaat and whose translation of the Holy Quran is commonly used within the Jamaat. In any case, may Allah the Almighty grant the deceased forgiveness and mercy.

(Official Urdu transcript published in the Daily Al Fazl International, 16 January 2026, pp. 1-8. Translated by The Review of Religions.)

Opening the doorway to dialogue: Reflecting on the recent incident in the Federated States of Micronesia

Al Hakam Weekly
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Opening the doorway to dialogue: Reflecting on the recent incident in the Federated States of Micronesia
Aansa Naseer Mirza, Federated States of Micronesia
Federated States of Micronesia
Image: Courtesy of Pohnpei State Public Information, Office of the Governor

Pohnpei, a small island in the Pacific, may not feature in global conversations, yet it has not remained untouched by the message of the Promised Messiah, Hazrat Mirza Ghulam Ahmadas.

Located in the Federated States of Micronesia (FSM), Pohnpei is home to a close-knit population of just over 30,000, where faith and community life are deeply intertwined. Christianity forms the spiritual foundation of most communities, with churches serving as central gathering points. Religious life here is lived collectively, and for many islanders, faith is an essential part of daily identity.

In this context, Islam, particularly Islam Ahmadiyyat, is still new to many. As a result, misconceptions can arise not from hostility, but from unfamiliarity. 

Recently, the Ahmadiyya Muslim Jamaat in FSM experienced a wave of backlash following peaceful initiatives and engagement with local leaders. After a meeting with the Governor of Pohnpei, negative commentary began circulating online. The comments echoed the negative representation of Muslims as shown in mainstream media. 

The comments continued to grow over the following days. It was a glaring reminder of the great task we had ahead of us: to increase our reach and spread the peaceful message of Islam to all Pohnpeins.

A few days later, the Governor’s Office issued a detailed public press release expressing support for the Ahmadiyya Muslim Jamaat. The statement acknowledged the Jamaat’s consistent efforts to promote peace, unity and service to humanity, and reaffirmed a commitment to interfaith harmony on the island. It read:

“It is also important to clarify factual context. The Ahmadiyya Muslim Community […] is internationally recognized as a peace-oriented Islamic community that explicitly rejects violence and terrorism. […] Locally, the Ahmadiyya community has engaged in constructive outreach, including youth sports activities, homework assistance, interfaith dialogue, and peace conferences attended by representatives of multiple religious traditions, including former municipal leaders. These efforts reflect bridge-building, not division; community service, not ideology.”

This response served as a powerful reminder of a recurring truth in the history of Islam Ahmadiyyat: opposition often marks the beginning of deeper dialogue.

The Holy Quran reminds us that truth is rarely accepted without resistance. (Surah Ya Sin, Ch.36: V.31) From the earliest days of Islam, prophets and reformers have faced opposition. The Promised Messiah, Hazrat Mirza Ghulam Ahmadas,repeatedly emphasised that the spread of Islam Ahmadiyyat would be accompanied by trials, yet those very trials would become means through which the message would reach hearts that might otherwise remain untouched. At one instance, he states:

“This is a natural spectacle of truth: the more intensely it is opposed, the more it shines and displays its grandeur. We have ourselves tested and seen that wherever there has been greater clamour and uproar against us, a jamaat has come into being.” (Malfuzat, 2022, Vol. 5, p. 31)

How true are the words of Hazrat Khalifatul Masih Vaa when he stated: “As far as the opposition is concerned, remember that opposition acts like fertiliser and a seed. The Jamaat is being introduced to people even more so [through opposition]. The more the Ahmadis are persecuted, the more the Jamaat is being introduced to people.”

The recent backlash in Pohnpei was rooted in misinformation. Yet amid the noise, something significant occurred: conversations began and curiosity replaced.

We are reminded that our response is not shaped by circumstance, but by the guidance of our Khalifa. This moment presents an opportunity. Under the guidance of our beloved Khalifa, Hazrat Mirza Masroor Ahmadaa, the Ahmadiyya Muslim Jamaat is called to win hearts with love. Such moments open doors for sincere engagement, allowing us to exemplify the true teachings of Islam Ahmadiyyat through conduct rather than argument.

Rather than responding to opposition with confrontation, Ahmadis are taught to embody compassion, patience and moral integrity, trusting that sincere behaviour speaks louder than words. This principle has enabled the Jamaat across the world to transform trials into opportunities to facilitate understanding and dialogue.

For those living as a visible religious minority, this serves as a reminder to remain true representatives of our faith. As the Ahmadiyya Muslim Jamaat continues its work globally through humanitarian service and interfaith engagement, we do so with renewed conviction. It stands as a reminder that even in distant corners of the world, the message of Islam Ahmadiyyat continues to find pathways toward peace.

Reflecting upon this, one cannot help but recall the revelation received by the Promised Messiahas: “I shall carry your message to the ends of the earth.” (Tadhkirah [English], 2018, p. 407) In a place as geographically distant as the Federated States of Micronesia, this prophecy takes on a deeper and more personal meaning. The presence of the Jamaat here is not the result of strategy or scale, but a manifestation of a divine promise unfolding.

When one falls, the family feels it: Accountability in Islam

Al Hakam Weekly
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When one falls, the family feels it: Accountability in Islam
Dania Daud, Student Journalist, Canada
Family-Dark-Paint
Image: Library/AI Generated

Family life is like a web. Pull on one strand and the whole structure changes. Islam teaches us that accountability is individual: every soul answers for itself alone. The Holy Quran says: “And no burdened [soul] can bear the burden of another […]” (Surah Fatir, Ch.35: V.19).

Yet the same scripture and tradition also acknowledge that a person’s wrongdoing generally leaves a mark far beyond themselves.

Family and faith

Take the story of Prophet Noahas, for example. Despite being a messenger of Allah, his own son rejected the message of truth and perished in the flood. The Holy Quran narrates Noah’sas heartbreaking plea:

“And Noah cried unto his Lord and said: ‘My Lord, verily, my son is of my family, and surely, Thy promise is true, and Thou art the Most Just of judges.’” (Surah Hud, Ch.11: V.46)

Prophet Noah’sas words reflect the deep pain of a father, and a prophet no less, watching his child slip away from faith. The grief is unmistakable.

But Allah replied:

“O Noah, he is surely not of thy family; he is indeed a man of unrighteous conduct.” (Surah Hud, Ch.11: V.47)

This was a redefinition of what truly holds a family together. The promise of protection had never been about blood relations alone, but about faith and righteousness.

The book Hazrat Nuhas explains that the flood was confined to Noah’sas people who rejected him. When Allah told Noahas his family would be saved, He referred only to those who believed. His wife and son, despite being closest to him by blood, were excluded because they denied Allah’s message. (Surah at-Tahrim, Ch.66: V.11)

The hard truth is that blood ties cannot protect anyone from the consequences of wrongdoing. For Muslim families, it is a lesson in both humility and responsibility: we cannot take faith for granted, even within our own households.

The best person

The Holy Prophetsa also placed great emphasis on accountability within the family. He said:

“The best of you is he who is best to his family and I am the best among you to my family.” (Mishkat al-Masabih, Kitab al-nikah, Hadith 3252)

This hadith reminds us that faith and goodness must begin at home. Treating family members with kindness, care and guidance shapes how we are judged in the sight of Allah.

Ahmadi Muslims, under the leadership of Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, consistently hear reminders that while faith begins in the home, it must be nurtured. In the address at the 2016 National Ijtema of Waqifaat-e-NauUK, Huzooraa emphasised that mothers who pledged their children as Waqf-e-Nau have greatly increased responsibilities.

If proper moral and spiritual training is neglected, parents will be answerable before Allah.

The way forward

Wrongdoing does not only leave legal or moral consequences; it can damage trust, break communication and even weaken a family’s collective bond with faith. The Holy Quran acknowledges this but also shows a way forward. It says:

“And those who, when they commit a foul deed or wrong themselves, remember Allah and implore forgiveness for their sins.” (Surah Aal-e-Imran, Ch.3: V.136)

Repentance, forgiveness and prayer are the pathways to repairing not just an individual soul but the bonds of a family.

This vision places the family at the heart of Islamic society: each wrongdoing matters because of the cracks it may open in the wider circle. Parents who neglect justice or faith risk raising children who see injustice as normal. Children who rebel or turn away from their faith bring grief that weighs tremendously on their parents.

But the Muslim perspective is not one of despair. It is one of responsibility and of hope. Families can rise again when they turn back to Allah together. Even if one member loses strength, others can support through guidance and sincere prayer. Islam encourages this spirit of hope, teaching Muslims to never cut off family ties and to always return to mercy.

So when one falls, the family feels it.

But through patience, forgiveness and prayer, the family can also rise together.

The story of wrongdoing in Islam is more than punishment. It is about recognising how much our lives are connected. Every action, every choice, every repentance – it all affects the family around us.

Because in the end, no one falls entirely alone.

‘Unite to work together’: National amila of Majlis Ansarullah Switzerland blessed with mulaqat

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‘Unite to work together’: National amila of Majlis Ansarullah Switzerland blessed with mulaqat
National amila of Majlis Ansarullah Switzerland blessed with mulaqat

Islamabad, Tilford, 18 January 2026: The national amila of Majlis Ansarullah Switzerland had the blessed opportunity of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa.

Overview of Majlis Ansarullah Switzerland

The meeting commenced with a silent prayer. Huzooraa first addressed Sadr Majlis Ansarullah Switzerland and enquired about the number of majalis and the total membership. Sadr Sahib reported that there were 15 majalis with a total of 194 ansar. Hearing the total membership, Huzooraa remarked that this number is equivalent to a local neighbourhood.

Individual introductions and departmental guidance

Huzooraa then spoke with the national amila members one by one, including naib sadran, qaideen of various departments and a number of zu‘ama representing different local majalis.

The Naib Sadr Saff-e-Dom introduced himself. Upon hearing that his plan included organising cycling events for the ansar, Huzooraa asked him about his own cycling habits. The qaid replied that he used to cycle and intended to restart.

Waqf-e-Arzi and Talim-ul-Quran

The Naib Sadr Awwal, serving also as Qaid Talim-ul-Quran and Waqf-e-Arzi, reported on his duties. Huzooraa enquired about the participation of the amila members in the waqf-e-arzi scheme. When the qaid admitted that neither he nor the other amila members had participated in the scheme during the previous year, Huzooraa stated that the amila must lead by example; if they do not perform the duty themselves, they cannot expect others to follow. Huzooraa instructed that all amila members should first complete their waqf-e-arzi and also ensure they teach the Holy Quran within their own homes to set the system in motion.

Zahanat and Sehat-e-Jismani

The Qaid Zahanat-o-Sehat-e-Jismani reported that he goes to the gym a minimum of two or three times a week. Huzooraa asked how many other ansar attend the gym. The qaid replied that, as he had only taken charge recently, he was still collecting the data. Huzooraa remarked that taking charge of 194 people should not take long.

Maal

Huzooraa instructed the Qaid Maal to obtain exact data regarding how many members were earning, what their income was and whether they were paying according to the prescribed rate. Huzooraa emphasised that merely stating a total figure or showing an increase from the previous year was not a sufficient argument; the reality of the situation must be known. He directed that those who cannot pay should be known and proper permission should be sought, while those who can pay must be encouraged to pay at the full rate.

Ishaat

The Qaid Ishaat shared that the majlis produces a publication twice a year, comprising approximately 70 pages in Urdu and German. 

Waqf-e-Jadid

The Qaid Waqf-e-Jadid reported that the ansar contribute more than one-third of the total Jamaat’s contribution in Switzerland.

Tajnid and local outreach

The Qaid Tajnid confirmed that the total membership was 194 and that they were certain of this figure. He explained that they visit smaller towns to coordinate with local representatives and verify the lists. He noted he also serves as the local president for Geneva, which has 11 members.

Ithaar

While speaking with the Qaid Ithaar, Huzooraa advised that charitable efforts should be channelled in a way that motivates others and builds a culture of sacrifice. Huzooraa encouraged practical initiatives such as supporting the needy in under-resourced parts of the world, including parts of Pakistan and Africa, through projects such as assistance to medical needs and provision of clean water.

Huzooraa said:

“Have you ever carried out any project? Have you built a hut anywhere in Africa, installed a hand pump or helped a patient? […] If you do such things privately, then do them through the Ansarullah as well; it will be a means of reward. Then tell the ansar that you have contributed and they should also do something. This is the responsibility of the Qaid Ithaar: read the rules and act upon them and motivate people.”

Tabligh

The Qaid Tabligh explained that exhibitions had been held in two major locations, including Winterthur, with approximately 100 visitors over the day.

Huzooraa advised that exhibitions alone are insufficient. Huzooraa urged the development of a comprehensive and extensive tabligh programme which includes literature distribution, flyers and structured one-to-one engagement, alongside the involvement of a broader group of ansar in tabligh work.

Talim

The Qaid Talim reported that online classes are held every Thursday, covering the Holy Quran and books such as Kashti-e-Nuh, with an average attendance of 35 members. Huzooraa observed that if these 35 members truly acted upon the teachings, it could bring about a revolution in Switzerland. For the remaining members, Huzooraa advised sending short passages and excerpts via WhatsApp on various topics. For this, Huzooraa recommended compilations like The Essence of Islam (in English) or Hazrat Mirza Ghulam Ahmad Qadiani Apni Tahrirun Ki Ru Se (in Urdu), which organise excerpts by topic. Huzooraa added that this effort should complement the work of the Tarbiyat Department.

Tahrik-e-Jadid

The Qaid Tahrik-e-Jadid mentioned efforts to ensure the Ansarullah contribution remains at least one-third and, where possible, exceeds it.

Guidance to local zu‘ama

A number of zu‘ama introduced themselves from local majalis. Huzooraa offered guidance appropriate to the realities of smaller majalis and reminded office-bearers that even small numbers can be transformed into model majalis through consistent worship, unity and regular contact.

Jamaat office-bearers

Towards the conclusion, Huzooraa asked whether any participants were members of the national amila. A number of Jamaat office-bearers introduced themselves, including national and local representatives. 

Concluding guidance

In his concluding advice, Huzooraa reminded them that although they are a small Jamaat, they should strive to be an “ideal Jamaat.” He emphasised that the Jamaat must be strengthened through unity and mutual goodwill. Huzooraa advised that rather than becoming entangled in minor disputes and complaints, office-bearers should focus on reformation, build mutual cooperation and work collectively for the progress of the Jamaat. Huzooraa highlighted that Ansarullah represents a mature age group and should therefore guide others with wisdom, patience and practical example, beginning from within their own households.

Huzooraa advised:

“Make an effort to turn your small Jamaat into an ideal Jamaat. Instead of pulling one another down over trivial matters, instead of quarrelling, work together as one. […] Leave all the petty matters and unite to work together. When unity is created, when you work as one, only then will blessings descend.

“Majlis Ansarullah are mature in age; you should explain things to everyone and carry everyone along – each and every one of the ansar. You are roughly one-fifth of the Jamaat’s [membership]. If you provide proper tarbiyat in your homes – among your children, the women in your households and your brothers – then a great deal will be set right.

“Try to keep the system running. Do not start fights over small matters. […]” 

At this, Sadr Sahib said that no complaints would come in the future, upon which Huzooraa further stated: 

“Do not sit with complaints concealed. Complaints coming in is, in fact, a good thing. Say, ‘We will bring about reform’; do not say, ‘No complaints will come.’”

Sadr Sahib requested prayers on behalf of the majlis, including for those who were unable to attend due to illness and conveyed their salaam. The mulaqat concluded with a group photograph. Huzooraa also graciously distributed pens to the participants.

(Summary prepared by Al Hakam)

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Al Hakam is a weekly English newspaper for members of the Ahmadiyya Muslim Jamaat around the world. Its aim is to provide Ahmadis with content regarding the beliefs of the true Islam, reintroduced to the world by Hazrat Mirza Ghulam Ahmad of Qadian, peace be on him.

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