Friday Sermon – The Prophet’s (sa) love for Allah: A model of devotion and tranquil worship (23 January 2025)

Friday Sermon

Al Hakam Weekly

20th February 2026

Friday Sermon

23 January 2026

The Prophet’s^sa love for Allah: A model of devotion and tranquil worship

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

The various aspects of the life of the Holy Prophet^sa were being mentioned. In the previous sermons, his love for Allah was being mentioned, and I will further discuss this very subject today as well. The manner and beauty in which the Holy Prophet^sa worshipped have previously been discussed. Today, I will present some references from the Ahadith, as well as the writings of his ardent devotee, the Promised Messiah^as and how he depicted the status and rank of the Holy Prophet^sa and his love for Allah.

In one narration, it is recorded that Hazrat Hudhaifah^ra relates: “One night, I offered prayers with the Holy Prophet^sa. He began with Surah al-Baqarah. I thought that he would go into ruku‘ [bowing position] after 100 verses, but he continued on. I then thought that he would go into ruku‘ after completing the chapter, but he continued further. Then I thought he would go into ruku‘ [at this point], but he began reciting Surah an-Nisa, and then he started reciting Surah Aal-e-Imran as well. He recited in a very soft tone and slowly. Whenever he recited a verse glorifying Allah, he would glorify Him. Whenever he recited a verse containing a supplication, he would supplicate. And whenever he recited a verse seeking refuge with Allah the Almighty, he would seek refuge. He then went into ruku’ and said:

سُبْحَانَ رَبِّیَ الْعَظِیْم

“‘Holy is my Lord, the Most Great.’ His ruku‘ was as long as his qiyam [standing position].

“(It was a very long ruku‘). Then he said:

سَمِعَ اللّٰہُ لِمَنْ حَمِدَہٗ

“‘Allah listens to him who praises Him’. He then remained in qiyam for a long time, almost equal to the length of his ruku‘. Following this, he went into sajdah [prostration] and said:

سُبْحَانَ رَبِّیَ الْاَعْلٰی

“‘Holy is my Lord, the Most High’, and his prostration was almost as long as his qiyam.” (Sahih Muslim [Translation], Kitab salati l-musafirina wa qasruh, Hadith 1283, Noor Foundation, pp. 270-271)

Such was the manner in which he offered voluntary prayers, as witnessed by a Companion on one occasion.

Similarly, Hazrat Aisha^ra relates that one night, the Holy Prophet^sa stood in prayer reciting only a single verse of the Holy Quran. (Sunan at-Tirmidhi, Abwab as-salat, Hadith 448)

That is, after Surah al-Fatihah, he repeatedly recited only one verse during the qiyam. In one narration, a Companion relates that he recited several long chapters, while in this narration, it is stated that he prolonged his qiyam by [reciting] a single verse. In relation to how long his qiyam was, a previous narration of Hazrat Aisha^ra has already been mentioned, and I have discussed this in my previous sermons, that his qiyam, ruku’, and sajdah were so lengthy and so beautiful that words fail to describe them. (Sahih al-Bukhari, Kitab as-manaqib, Hadith 3569)

Likewise, Hazrat Abu Dharr^ra relates that the Holy Prophet^sa stood up for worship and continued to recite a single verse repeatedly until morning. The verse was:

إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيْزُ الْحَكِيْمُ

“If Thou punish them, they are Thy servants; and if Thou forgive them, Thou surely art the Mighty, the Wise.” (Sunan Ibn Majah, Kitab iqamati s-salat wa s-sunnati fiha, Hadith 1350)

Due to his love for Allah the Almighty and due to the compassion he had in his heart for the creation and servants of God, he continued to pray for their forgiveness, that although Allah the Almighty has the power to punish them, yet he prayed that He forgives them, for this supplication itself has also been taught by Allah the Almighty.

Then it is narrated by Hazrat Aisha^ra that during the lifetime of the Holy Prophet^sa, a solar eclipse occurred. The Holy Prophet^sa stood up to lead the prayer. He observed a very long qiyam (as is performed in the eclipse prayer). He then performed a long ruku‘ – the ruku‘ was for a very long time. He then raised his head and again stood for a long time, though shorter than the first qiyam. Then he went into ruku‘ again for a long time, though shorter than the first ruku‘. Then he went into sajdah, then stood again and remained standing for a long time, though shorter than the previous qiyam. He then went into ruku‘ for a long time, though shorter than the previous one. Then he raised his head and stood, remaining standing for a long time, though shorter than the previous qiyam. Then he went into ruku‘ and prolonged it, though shorter than the previous ruku‘, and then went into sajdah.

Thereafter, the Holy Prophet^sa completed the prayer, and the sun had become bright again. He then addressed the people with a sermon. He praised Allah and glorified Him, and then said:

“The sun and the moon are among the signs of Allah, and they do not eclipse because of the death or the life of any person. So when you see them, proclaim the greatness of Allah, supplicate to Him, observe the prayer and give charity.”

He then said: “O community of Muhammad^sa! There is no one more protective of their honour than Allah when His male servant should commit adultery, or His female servant should commit adultery.”

This is a deeply stirring warning and admonition: do not provoke the sense of honour of Allah by becoming entangled in sins. Seek mercy from Allah and avoid inciting His sense of honour.

Then he said: “O community of Muhammad^sa! By Allah, if you knew what I know, you would weep much and laugh little.”

Then he said, “Hearken, have I conveyed the message?” (Sahih Muslim [Urdu Translation], Vol. 4, Kitab al-kusuf, Hadith 1490, Noor Foundation, pp. 58-59)

That is, he had delivered the message to them.

Thus, he drew attention to turning towards Allah, worshipping Him, and humbling oneself before Him, and said that in this lies your survival and your life. And if you were to know the depth of these matters as I know them, you would give up laughter, weep more, and supplicate to Allah abundantly.

Thus, attention was drawn to the fact that we too should give great importance to prayers and should establish a special bond with Allah the Almighty.

Regarding supplication on the battlefield, Hazrat Abdullah bin Abbas narrates that Hazrat Umar bin al-Khattab^ra told him that on the day of [the battle of] Badr, the Messenger^sa of Allah looked at the idolaters and saw that they were 1000 in number, whereas his Companions were 319. The Holy Prophet^sa turned his face towards the Qiblah, then stretched out both his hands and began to call upon his Lord aloud, saying:

اَللّٰھُمَّ انْجِزْ لِیْ مَا وَعَدْتَّنِیْ اَللّٰھُمَّ اٰتِ مَا وَعَدْتَّنِیْ اَللّٰھُمَّ اِنَّکَ اِنْ تَھْلِکْ ھٰذِہِ الْعِصَابَۃَ مِنْ اَھْلِ الْاِسْلَامِ لَا تُعْبَدْ فِی الْاَرْضِ

“O Allah, fulfil for me what You have promised me. O Allah, grant me what You have promised me. O Allah, if You allow this small band of Muslims to be destroyed, You will not be worshipped on the earth.”

Facing the Qiblah, with both hands outstretched, he continued to call upon his Lord aloud, until his cloak slipped from his shoulders. (That is, his body was trembling due to intense weeping and supplication, and because of this, his cloak fell.) At that moment, Hazrat Abu Bakr^ra came to him, picked up his cloak and placed it back upon his shoulders. Then he embraced the Holy Prophet^sa from behind and said:

“O Messenger^sa of Allah, your earnest, imploring supplication before your Lord is sufficient for you. He will surely fulfil the promises He has made to you.”

Thereupon, Allah the Almighty revealed the following verse:

اِذۡ تَسۡتَغِیۡثُوۡنَ رَبَّکُمۡ فَاسۡتَجَابَ لَکُمۡ اَنِّیۡ مُمِدُّکُمۡ بِاَلۡفٍ مِّنَ الۡمَلٰٓئِکَۃِ مُرۡدِفِیۡنَ

This is a verse of Surah al-Anfal. “When you implored the assistance of your Lord, and He answered you, saying, ‘I will assist you with a thousand of the angels, following one another.’”

Thus, Allah aided him through the angels. (Sahih Muslim [Urdu Translation], Vol. 9, Kitab al-jihadi wa s-siyar, Hadith 3295, Noor Foundation, pp. 150-151)

The Promised Messiah^as states that:

“In the Holy Quran, the Holy Prophet, may peace and blessings of Allah be upon him, was repeatedly given the promise of the victory over the disbelievers, but when the Battle of Badr – which was the first battle of Islam – started, the Holy Prophet, may peace and blessings of Allah be upon him, began supplicating and praying, and these are the words that issued from his tongue:

اَللّٰھُمَّ اِنْ اَھْلَکْتَ ھٰذِہِ الْعِصَابَۃَ فَلَنْ تُعْبَدَ فِی الْاَرضِ أَبَدًا

“‘O my Lord! If you destroy these people (they were just 313 men or, according to some narrations, 319), none will worship You till Doomsday.’ When Hazrat Abu Bakr, may Allah be pleased with him, heard these words from the mouth of the Holy Prophet, may peace and blessings of Allah be upon him, he submitted, ‘O Prophet^sa of Allah, why are you so perturbed? God has given you the firm promise that He will give victory.’ He said, ‘This is true, but I am keeping my eyes on the fact that He is in need of no one.’ That is to say, God is not obligated to fulfil any promise. Now, it must be understood that when the Holy Prophet, may peace and blessing of Allah be upon him, observed this much deference to etiquettes of respect of God, why should one turn aside from this accepted belief of all Prophets, may peace be upon them, that sometimes God’s prophecy is fulfilled literally and sometimes it is fulfilled metaphorically and figuratively?” (Zamima Barahin-e-Ahmadiyya, Part V, Ruhani Khazain, Vol. 21, pp. 255-256)

After narrating this incident, he also said to those opponents who objected that his prophecies were not fulfilled, that there are different ways in which prophecies are fulfilled. Sometimes they are fulfilled literally, and sometimes in another form, but Allah the Almighty certainly fulfils the promise He has made. In any case, we should remain bowed before Allah the Almighty at all times, lest due to Allah the Exalted’s self-sufficiency there arise any interruption in this. It should not come to an end; rather, the support and help of Allah the Almighty should always remain with us.

The Promised Messiah^as states:

“Understand it well that true monotheists are those who do not make the slightest display of their virtues and are not afraid of the world in accepting the truth. They do not care if the world becomes alarmed by any of their actions. Some say that the extent to which the Companions^ra used to strive or fast is not proven in the case of the Holy Prophet, may peace and blessings of Allah be upon him. Some of the Companions^ra had well-nigh reached a life of asceticism. (Meaning they were so inclined towards faith that they abandoned the world). It does not follow from this that they were (God forbid) superior to the Holy Prophet, may the peace and blessings of Allah be upon him. In fact, the Holy Prophet, may peace and blessings of Allah be upon him, was compelled by Allah the Almighty to come before the world. (He was occupied in the worship of Allah the Almighty and was intoxicated in His love. His entire life was devoted to the Being of Allah the Almighty. But Allah the Almighty instructed him to appear before the world.) His habit of living behind a veil had not gone away. Who knows how much striving and worship he remained engaged in secretly.”

In the same way, the incident of the cemetery has already been mentioned earlier. By narrating it, he proved the Holy Prophet’s^sa desire to worship in solitude. It was the turn of Hazrat Aisha^ra for the Holy Prophet^sa to visit her house, however when she awoke, she found the Holy Prophet^sa was not present. She became very surprised. She searched but couldn’t find him. She went out in search of him and found him in the cemetery, where the Holy Prophet^sa was engaged in supplication with intense fervour, saying: “O my God, my soul, my life, my bones, my every hair has prostrated before You.” The Promised Messiah^as presented the incident in this manner and stated:

“Had Hazrat Aisha^ra not informed others of this matter, who would have known what kind of relationship the Holy Prophet^sa had with his Lord – how much he worshipped, and how he would worship in concealment and in complete privacy, hidden from people. Such was the state of his spiritual striving and worship.

“Indeed, Allah the Almighty instils this habit in such people – the habit of concealment – and therefore the world is not fully aware of their true condition. They do not do anything for the sake of the world. The One with Whom they have dealings and a relationship knows and sees everything, wherever they may be.” (Malfuzat, 2022, Vol. 8, pp. 214-215)

That is, they worship Allah the Almighty, they love Him, and He is fully aware of every matter. Such people do not act for the sake of worldly display.

Then, in one place, he states that the state of the Holy Prophet’s^sa enjoyment of the world, or worldly possessions and benefits, was such that once, Hazrat Umar^ra went to meet him. He sent in a young boy to seek permission for him to meet him. The Holy Prophet^sa was lying on a mat made from date palm. When Hazrat Umar^ra entered the room, the Holy Prophet^sa sat up. Hazrat Umar^sa saw that the whole house was empty, without any decorations of any sort. There hung only a sword on a hook, and the date-palm mat upon which he sat, the pattern marks of which were still visible on the Holy Prophet’s^sa blessed back. Seeing this, Hazrat Umar^ra burst into tears. The Holy Prophet^sa asked him, “What has made you cry, O Umar?” He replied, “Caesar and Chosroes possess every means of comfort, luxury and opulent commodity at their disposal, while you, who are Allah’s Messenger^sa and the king of both worlds, lie on date-palm mats such that their patterns leave an imprint along your back.”

The Holy Prophet^sa replied, “O Umar, what care do I have for material things? I spend my days like a wayfarer en route upon his camel to his destination. Along the sandy path of the desert, owing to extreme wind gusts and heat, he sees a tree and seeks to cool down in its shade for just long enough that he stops sweating, and then he resumes his journey.” (Malfuzat, 2022, Vol. 6, pp. 228-229)

Similarly, Hazrat Abu Hurairah^ra relates that when God Almighty revealed the verse “وَأَنْذِرْ عَشِيْرَتَكَ الْأَقْرَبِينَ”, which means, “And warn thy kin,” the Holy Prophet^sa stood up and declared, “O people of the Quraish, secure your own souls, for I shall not avail you anything against Allah Almighty.” Meaning that if you do good works and incline toward God Almighty, worshipping Him and delving deep into His love, then you will be saved. Otherwise, I will not be able to save you.

Then, addressing his other relatives and tribesmen, he said:

“O children of Abd Manaf, I shall not avail you a whit against Allah. O Abbas, son of Muttalib, I shall be of no use to you against Allah. O paternal aunt of Allah’s Messenger^sa, Safiyyah, I shall not be able to save you against Allah, and O Fatima, daughter of Muhammad^sa, ask whatever of my wealth you wish, but know that I shall not be able to save you against Allah.” (Sahih al-Bukhari, Kitab at-tafsir, Hadith 4771)

Meaning that only your worship and your relationship with Allah will save you.

Compared to his love and adoration for God Almighty, he did not even care about his own life. Thus, when the Holy Prophet^sa began preaching, the Quraish went to Abu Talib, telling him to stop his nephew from finding fault with their idols; otherwise, “we will stop him ourselves – don’t try to get in our way then.” They expressed that they had asked him before as well to get his nephew to desist, but he did not stop him. Now they had come again to ask him. So, either they would take things into their own hands to stop him from saying what he says about them, or they would oppose Abu Talib and his nephew until one of them was annihilated.

When the Quraish said this to Abu Talib, he called for the Holy Prophet^sa and said to him, “O my brother’s son, don’t put me in a situation that I haven’t the strength to bear.”

The Holy Prophet^sa thought that perhaps his uncle would give up supporting him and hand him over to the Quraish. Thus, the Holy Prophet^sa replied, “By God, O uncle of mine, even if these people place the sun in my right hand and the moon in my left, I shall not back down in fulfilling my duty and shall persist in my mission until God Almighty either brings it to completion, or I die in this mission.”

Then, the Holy Prophet^sa stood up and started to make his way out when Abu Talib called him and said, “O my nephew, do whatever you wish. By God, I shall not give you over to them in exchange for anything.” (Al-Sirah Al-Nabawaiyyah, Ibn Hisham, Dar-ul-Kotob Al-Ilmiyyah, Beirut, Lebanon, pp. 199-201)

This incident has been recorded in Sirat ibn Hisham. The Promised Messiah^as has also mentioned this incident. He states:

“When these verses were revealed – that the idolaters are ‘rijs’ (impure); ‘sharr al-bariyyah’ (the worst of creation), ‘sufaha’, i.e., foolish; the progeny of Satan; and that their deities are fuel for the Fire, and fuel for Hell – Abu Talib called for the Holy Prophet^sa and said:

“‘O my nephew, due to your denunciation, the people have become incensed greatly, and it is nigh that they will destroy you and me as well. You have declared their intelligent ones to be foolish, called their elders the worst of creation, named their revered deities firewood of Hell and fuel for the Fire, and, overall, have deemed them to be impure and the progeny of Satan. Out of goodwill, I advise you to restrain your tongue and desist from these insults; otherwise, I do not possess the strength to stand against the people.’

“In reply, the Holy Prophet^sa said, ‘O uncle, these are not insults; rather, it is the manifestation of reality and the statement of the true state of affairs at its proper place. Indeed, this is precisely the task for which I have been sent. If death overtakes me because of this, then I willingly accept such a death for myself. My life is devoted to this very path; I cannot refrain from proclaiming the truth out of fear of death. And O uncle! If you are wary of your own weakness and hardship, then withdraw from giving me protection. By God, I have no need of you. I shall never desist from conveying commandments of God. The commandments of my Master are dearer to me than my own life. By God, if I am killed in this path, then I wish to be brought back to life again and again, so that I may always continue to die in this very path. This is not a state of fear; rather, I experience the utmost delight in enduring suffering in His cause.’” (Izala-e-Auham, Part 1, Ruhani Khazain, Vol. 3, pp. 110-111)

In the commentary on this, Hazrat Musleh-e-Maud^ra writes:

“It is evident that throughout his entire life, the Holy Prophet^sa was immersed in divine love. Despite bearing immense communal responsibilities, he would remain engaged in worship day and night. When half the night had passed by, he would get up for the worship of God Almighty and remain engaged in worship until morning. Hence, the Holy Prophet^sa stated that since it is a true reality that I am an intimate friend of God Almighty and that God Almighty, through His grace, has granted me His nearness, then is it not my duty that I should express gratitude to Him to the extent possible? After all, gratitude is rendered in response to a favour,” (i.e., when Allah the Almighty has bestowed a favour upon him, it is incumbent upon him to offer thanks.)

“Similarly, he would not undertake any major task without divine permission. When the command of God Almighty came, only then would he act. Thus, we observe that despite the intense cruelties inflicted by the people of Mecca, he did not leave Mecca until revelation descended upon him from God Almighty, and through revelation, he was instructed to depart therefrom. In view of the severity of the persecution inflicted by the people of Mecca, he granted the Companions permission to migrate to Abyssinia; they expressed their wish that he too should accompany them. He replied that he had not yet received permission from God Almighty and that his leave had not been granted.

“At a time of oppression and hardship, when people gather their friends and relatives around themselves, the Holy Prophet^sa directed his community to migrate to Abyssinia and depart, while he himself remained alone in Mecca, because his Lord had not yet commanded him to migrate. Whenever he heard the word of God, his eyes would involuntarily fill with tears, particularly those verses in which he was directed towards his responsibilities. Accordingly, Abdullah bin Mas‘ud^ra relates:

“‘One day, the Holy Prophet^sa told me to recite some verses of the Holy Quran to him. I responded, ‘O Messenger^sa of Allah! The Holy Quran has been revealed upon you directly; how could I recite a portion to you?’

“The Holy Prophet^sa stated, ‘I like to have others recite the Holy Quran to me so that I may listen to it.’” Hazrat Abdullah bin Mas‘ud^ra says, “I began to recite Surah an-Nisa to him until I reached this verse:

فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۂٍ بِشَہِیۡدٍ وَّجِئۡنَا بِکَ عَلٰی ہٰؤُلَآءِ شَہِیۡدًا

“‘What will be the condition when We will bring forth from every nation their prophet, and stand him before his people and pass judgement on that nation, and We will also stand you before your nation and take them to account.’ Then the Holy Prophet^sa said, ‘Enough, enough.’ I looked towards him, and tears were flowing from his eyes.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 382-383)

I have narrated this account before as well, but each time it is mentioned, it reveals a new perspective of the Holy Prophet’s^sa fear and love for Allah the Almighty.

In connection with divine love, history records the incident of the Holy Prophet’s^sa injuries during the journey to Ta’if. In the 10^th year of Prophethood, after the demise of Abu Talib, when the Quraish intensified their persecution against the Holy Prophet^sa, he proceeded to Ta’if. He stayed in Ta’if for 10 days and continued to invite the people to Islam, but no one accepted his call.

When the leaders realised that the youth might respond positively to his message – lest repeated exhortations lead them to accept it – they incited the miscreants against him. They began pelting him with stones until blood flowed from both his feet. Hazrat Zaid bin Harithah^ra was also with him. Whenever stones were hurled, Hazrat Zaid would attempt to shield him with his own body, to the extent that Zaid himself sustained multiple wounds to his head. (Al-Tabaqat Al-Kubra, Vol. 1, Dar-ul-Kotob Al-Ilmiyyah, Beirut, p. 165)

It is narrated in Sahih al-Bukhari concerning this incident that the Holy Prophet’s^sa noble wife, Hazrat Aisha^ra, related that she once asked the Holy Prophet^sa whether there had come upon him a day more severe than the Day of Uhud, when he was injured. The Holy Prophet^sa replied, “The most severe hardship I had endured at the hands of your people was the ordeal I faced on the Day of ‘Aqabah – that is, in Ta’if – when I went to Ibn ‘Abd Yalil bin ‘Abd Kulal and conveyed the message to him, but he did not give the response I had hoped for. I then departed from there, concerned and in my own thoughts, until I reached Qarn al-Tha‘alib, a small mountain near Mina. There, this state of anguish was alleviated. I raised my head and saw that a cloud was shading me. I saw within it the angel Gabriel, who called out to me and said that ‘Allah had heard what your people had said concerning you – that Allah had heard all the treatment meted out to him and the responses given to him – and that Allah had sent to him the angel that governs the mountains, so that he might command him to do whatever he wished regarding them.’”

The Holy Prophet^sa, further related that “the angel of the mountains then called out to me and said ‘Salaam’, and then said, ‘O Muhammad^sa, command whatever you wish concerning them. If you so desire, I shall cause these two mountains to collapse upon them,’” meaning that they would be crushed beneath them.

The Holy Prophet^sa, replied, “No. Rather, I hope that Allah will bring forth from among their progeny people who will worship the One God and will not associate anything with Him.” (Sahih al-Bukhari, Kitab bud’i l-khalq, Hadith 3231; Furhang-e-Sirat, 2003, p. 235)

Thus, even here, his compassion prevailed. He saved those people, and later – after the conquest of Mecca – within some time, their descendants also accepted Islam.

The Promised Messiah^as, while elucidating the rank and station of the Holy Prophet^sa, states:

“That high degree of light which was granted to man – that is to say, upon the perfect man – was not within the angels, the stars, the moon, or the sun; neither was it in the oceans and the rivers of the earth, nor was it in rubies, emeralds, sapphires, diamonds, or pearls. In short, it was not in any earthly or heavenly object. It was only in man, that is, the perfect man, whose most complete, highest, and loftiest, and most perfect example was our Lord and Master, the Chief of the Prophets, the Chief of all living ones, Muhammad, the Chosen One, may peace and blessings of Allah be upon him. So that light was bestowed upon this [perfect] man and, according to their ranks, upon all those who bear some degree of the same nature and disposition.”

That is, to those who accept him and act upon his sunnah.

Then, explaining what that trust was which had been bestowed upon man, the Promised Messiah^as said:

“The word trust refers to all the faculties of the Perfect Man – his intellect, knowledge, heart, soul, senses, fear, love, honour, dignity, and every spiritual and physical bounty that Allah the Almighty grants to the Perfect Man. Then the Perfect Man returns all these trusts to God Almighty in accordance with the command of the Quran:

اِنَّ اللّٰہَ يَاْمُرُكُمْ اَنْ تُؤَدُّوا الْاَمٰنٰتِ اِلٰٓى اَھْلِھَا

“[‘Verily, Allah commands you to make over the trusts to those entitled to them.’]

“That is, he annihilates himself in Him and dedicates his being in the way of God. The trusts which Allah had granted him, he expends entirely in obedience to God and for the attainment of His pleasure, so that the trusts may be duly discharged and the love of God may be gained in abundance.”

Thus, this was the exalted manifestation of trust which the Holy Prophet^sa fulfilled by losing himself entirely in the love of God. Clarifying this further, the Promised Messiah^as said:

“This supreme, complete, and perfect state was found in our Master, our Guide, our Leader – the unlettered, truthful, and trustworthy Prophet, Muhammad, the Chosen One^sa – as God Himself testifies in the Holy Quran:

قُلْ اِنَّ صَلَاتِيْ وَنُسُكِيْ وَمَحْيَايَ وَمَمَاتِيْ لِلّٰہِ رَبِّ الْعٰلَمِيْنَ ۔ لَا شَرِيْكَ لَہٗ وَبِذٰلِكَ اُمِرْتُ وَاَنَا اَوَّلُ الْمُسْلِـمِيْنَ ۔‘‘پھر فرمایا’’وَاَنَّ ھٰذَا صِرَاطِيْ مُسْتَقِـيْمًا فَاتَّبِعُوْہُ وَلَا تَتَّبِعُوا السُّـبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيْلِہٖ ذٰلِكُمْ وَصّٰىكُمْ بِہٖ لَعَلَّكُمْ تَتَّقُوْنَ

“[‘Say, “My Prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds. He has no partner. And so am I commanded, and I am the first of those who submit.”’]

“Then, God states:

وَاَنَّ ھٰذَا صِرَاطِيْ مُسْتَقِـيْمًا فَاتَّبِعُوْہُ وَلَا تَتَّبِعُوا السُّـبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيْلِہٖ ذٰلِكُمْ وَصّٰىكُمْ بِہٖ لَعَلَّكُمْ تَتَّقُوْنَ

“[‘And say, “This is My path leading straight. So follow it; and follow not other ways, lest they lead you away from His way. That is what He enjoins upon you, that you may become able to guard against evils.”’]

“Furthermore, God states:

قُلْ اِنْ كُنْتُمْ تُحِبُّوْنَ اللّٰہَ فَاتَّبِعُوْنِيْ يُحْبِبْكُمُ اللّٰہُ وَيَغْفِرْ لَكُمْ ذُنُوْبَكُمْ وَاللّٰہُ غَفُوْرٌ رَّحِيْمٌ

“[‘Say, “If you love Allah, follow me: then will Allah love you and forgive you your faults. And Allah is Most Forgiving, Merciful.”’]

“Then, God states:

فَقُلْ اَسْلَمْتُ وَجْہِيَ لِلّٰہِ

“[‘Say, “I have submitted myself to Allah.”’]

“God then further states:

وَاُمِرْتُ اَنْ اُسْلِمَ لِرَبِّ الْعٰلَمِيْنَ

“[‘And I have been commanded to submit myself to the Lord of the worlds.’]”

He explained:

“Say to them that my prayers, my striving in worship, my sacrifices, my living, and my dying are all for Allah alone and in His cause – the same God Who is the Lord of all the worlds, Who has no partner. And I have been commanded to this, and I am the foremost of those who submit. That is to say, from the beginning of the world to its end, there is no other perfect man like me who has attained such an exalted degree of self-annihilation for God, and who has returned to Him all the trusts entrusted to him.

“In this verse is a clear refutation of those ignorant monotheists who claim that the superiority of our Holy Prophet^sa over the other prophets is not absolute, and who, quoting weak traditions, say that the Holy Prophet^sa forbade anyone from considering him superior even to Jonah, son of Matta. Such ignorant people fail to understand that even if that narration were authentic, it would only reflect the Prophet’s^sa humility and modesty, which was our beloved leader’s disposition. Every statement has its time and context. If a righteous person signs a letter as ‘the most humble servant of Allah’, can one conclude from that that he is, in fact, worse than all people – even idolaters and sinners – and that he himself confesses to being so? How ignorant and spiritually dishonest such reasoning would be.”

The Promised Messiah^as said:

“It must be reflected upon carefully that when Allah, the Exalted, Himself names the Holy Prophet^sa the First of those who submit, and appoints him as the Leader and Chief of all who obey and submit, and declares him the first to return all the divine trusts to God, then after this, how can any believer in the Quran dare to speak in a manner that diminishes his exalted rank?

“In this very verse, Allah the Almighty has described various degrees of submission, but has declared the highest of them to be that which was granted to the nature of the Holy Prophet^sa.”

The translation of the remaining verses that were read out is as follows:

“Allah the Exalted says to His Messenger:

“‘Tell them, this is My path, the straight one; so follow it and do not follow other paths that will take you far from God.’ Tell them: ‘If you truly love Allah, then come and follow me; adopt my way, which is the highest reality of Islam, and then Allah will love you and forgive your sins.’ Tell them: ‘My way is that I have been commanded to surrender my entire being to God and to devote myself wholly to the Lord of all the worlds.’ That is, I have effaced my own existence so that, as He is the Lord of the worlds, I become the servant of all creation, wholly belonging to Him and to His cause. Thus, I have given over my entire being and all that I possess to Allah; nothing of mine remains – all that is mine now belongs to Him.” (Aina-e-Kamalat-e-Islam, Ruhani Khazain, Vol. 5, pp. 160-165)

This was the exalted comprehension of the station and rank of the Holy Prophet^sa, which Allah the Almighty granted to the Promised Messiah^as, and which he conveyed to us. Yet despite this, our opponents allege that, God forbid, we dishonour the Holy Prophet^sa and give a higher rank to the Promised Messiah^as. May Allah protect every Ahmadi from their mischief.

In one instance, the Promised Messiah^as states:

“I always wonder what a sublime Prophet this Arabian Prophet is, whose name is Muhammad (thousands upon thousands of blessings and peace be upon him). One cannot fathom the limit of his sublime status, and it is not given to man to estimate the extent of his spiritual effectiveness. It is a pity that his rank has not been recognised as it should have been. He is the champion who restored to the world the Tauhid [oneness of God] which had disappeared from the world; he loved God to the extreme, and his soul melted to the extreme out of sympathy for mankind. Therefore, God, Who knew the secret of his heart, exalted him above all the Prophets and all the first ones and the last ones and bestowed upon him all that he desired within his lifetime. It is he who is the fountainhead of every grace, and anyone who claims any superiority without acknowledging his grace is not a human being but is the spawn of Satan, because he (the Holy Prophet^sa) has been bestowed the key to every exaltation, and he has been given the treasure house of every understanding. He who does not receive through him is deprived forever. I am nothing and possess nothing. What am I, and what do I amount to? I would be ungrateful if I were not to confess that I have found true Tauhid through this very Prophet. I have attained the recognition of the Living God through this same perfect Prophet and through his light. The honour of converse and communion with God, through which I behold His countenance, has been bestowed upon me through the same Great Prophet. The rays from this Sun of Guidance fall upon me like sunshine, and I continue to be illumined only so long as I am facing towards it.

“Those who adhere to the notion that one who does not believe in the Holy Prophet, may peace and blessings of Allah be upon him, or turns apostate but remains firm in Tauhid and considers God to be One without any partner will attain salvation and shall suffer no harm on account of his disbelief or apostasy […] are indeed ignorant of the true meaning of Tauhid […] But mere belief that He is One is not enough for salvation; rather, salvation depends on two things:

“1. One is the absolute conviction in the Being and Oneness of God Almighty.

“2. Second is that such perfect love for the One Glorious God should be instilled in one’s heart that, as a consequence of its influence and dominance, obedience to God Almighty should truly become the delight of one’s heart, without which he could not live at all. Love for the Divine should trample and obliterate love for all besides Him.

“This is true Tauhid that can never be achieved except through following our lord and master, Hadrat Muhammad, may peace and blessings of Allah be upon him. Why can it not be achieved? The answer is that the Being of God is unseen beyond the unseen, concealed beyond concealed, and extremely hidden. The reasoning faculties of humans cannot discover Him on their own. No rational argument can constitute an incontrovertible proof of His existence, because the reach and access of reason is limited to the extent of realising the need for a Creator by reflecting upon the created beings in the universe. However, to acknowledge the need for His existence is one thing, but it is quite another to arrive at the stage of ‘Ain al-Yaqin [certainty by sight] that God, the need for whose existence has been acknowledged, does indeed exist. (Reason can only take one to the stage of recognising that God exists, as many people say, but they do not know who God is). However, since the methodology of reason is imperfect, incomplete, and doubtful, not every philosopher can recognise God through reason alone. Rather, most people who seek to discover God solely through reason become atheists in the end. Their reflections on the created things in the earth and heavens cannot benefit them at all. They ridicule and mock God’s elect, contending: ‘There are thousands of things throughout the world whose existence we do not find useful, and our research in them does not indicate any such creativity that would prove the existence of a Creator (when they employ reason they are unable to explain why certain things exist); on the contrary, the existence of these things is entirely pointless and useless.’ It is a pity that such ignorant people do not understand that the lack of knowledge about something does not entail its non-existence (just because one doesn’t know about something doesn’t negate its very existence).

“There are hundreds of thousands of such people in the world today (now they are in the millions) who consider themselves superior intellectuals and philosophers, yet they vehemently deny the existence of God Almighty. It is obvious that if they had found any strong rational argument, they would not have denied the existence of God Almighty. Nor would they have repudiated the existence of God Almighty with extreme shamelessness, disdain, and ridicule, had they been proven wrong by an irrefutable rational argument for the existence of the Glorious Maker. So, no one can be delivered from the storm of doubts while sailing in the ark of the philosophers (interacting only with philosophers or adopting their views cannot rid one of doubts. There is a storm of doubts in the hearts of these philosophers who are becoming deniers of God’s existence); rather, he would certainly drown and will forever be deprived of the elixir of pure Tauhid.

“Now ponder how false and foul the notion is that Tauhid can be achieved, and salvation can be attained, without the medium of the Holy Prophet, may peace and blessings of Allah be upon him. (If one wishes to know true Tauhid, to truly know about God, they will have to deeply study the teachings of the Holy Prophet^sa and understand the Holy Quran.) O ignorant ones! How can there be faith in His Tauhid until there is perfect certainty in the existence of God? Know for sure, therefore, that certainty of Tauhid can be achieved only through a Prophet, as our Holy Prophet, may peace and blessings of Allah be upon him, convinced the atheists and pagans of Arabia of the existence of God Almighty by showing them thousands of heavenly signs. Even to this day, true and perfect followers of the Holy Prophet, may peace and blessings of Allah be upon him, present those signs to the atheists. What is really true is that, until a person observes the living powers of the Living God, Satan does not depart from his heart, nor does true Tauhid enter into it, nor can he be convinced with certainty of the existence of God. This pure and perfect Tauhid is attained only through the Holy Prophet, may peace and blessings of Allah be upon him.” (Haqiqatul-Wahi, Ruhani Khazain, Vol. 22, pp. 118-121)

In this era, this teaching has been clearly elucidated by the Promised Messiah^as. The Promised Messiah^as further states:

“Have you any notion what was the strange event that occurred in the wasteland of Arabia when hundreds of thousands of the dead were revived within a few days, and those who had been misguided through generations exhibited Divine complexion, and those who were blind began to see, and those who had been dumb began to utter words of Divine wisdom, and the world underwent a revolution which no eye had seen before and no ear had heard of. Do you know how all this came about? It was the supplications during dark nights of one who had lost himself in God which caused a revolution in the world, and showed such wonders as could never have been expected from that Unlettered and Helpless one.

اَللّٰھُمَّ صَلِّ وَ سَلِّمْ وَبَارِکْ عَلَیْہِ وَاٰلِہٖ بِعَدَدِ ھَمِّہٖ وَ غَمِّہٖ وَحُزْنِہٖ لِھٰذِہِ الْاُ مَّۃِ وَاَنْزِلْ عَلَیْہِ اَنْوَارَ رَحْمَتِکَ اِلَی الْاَبَدِ

“‘Send down Thy blessings and peace, O Allah, on Muhammad^sa and his people according to the amount of pain and anguish he felt for his Ummah, and pour down upon him the light of Thy mercy forever.’”

He then states:

“I too have observed from personal experience that the effect of prayers far excels that of water and fire. In fact, nothing in the chain of natural causes is as gloriously potent as prayer.” (Barakat-ud-Dua, Ruhani Khazain, Vol. 6, pp. 10-11)

May Allah the Almighty enable us to offer prayers whilst treading this path; prayers that are granted acceptance. May He enable us to offer prayers in the true sense and truly grant us the ability to become true believers who do justice to offering prayers and strive to follow the example established by the Holy Prophet^sa.

(Official Urdu transcript published in the Daily Al Fazl International, 13 February 2026, pp. 2-7. Translated by The Review of Religions.)

Super Bowl 2026: Halftime show, full-time containment

Al Hakam Weekly

17th February 2026

Super Bowl 2026: Halftime show, full-time containment

Omar Farooq, Missionary & Head of MTA USA Studios

Super Bowl-Halftime show — Image: Library/AI Generated

The halftime show in this year’s American Football championship game, known as the “Super Bowl”, was watched by a record-setting 135 million viewers. Shortly after the Super Bowl halftime show concluded, the President of the United States took to social media with his usual blunt style. He wrote on X that it was “one of the worst halftime shows ever” and criticised its tone, presentation and suitability for American family audiences.

The remark was telling, not only for its sharpness, but for what it revealed. A sitting president felt compelled to publicly reject a cultural performance watched by tens of millions across the world. This reaction alone signals that the Super Bowl halftime show is no longer a neutral entertainment segment. It is a site of political, cultural and emotional contention.

For international viewers, this may seem puzzling. Why would a music performance provoke presidential commentary? Why is a football intermission treated as a cultural battleground? To answer that, one must understand what the halftime show has quietly become within American society.

Why the halftime show carries such weight

The Super Bowl is one of the few remaining moments of mass unity in the United States. In an era of fragmented media and polarised politics, it draws together people across race, class, ideology and geography. Families, critics, supporters and skeptics all watch the same broadcast at the same moment.

Because of this, whatever appears on that stage gains immediate national and international legitimacy. The halftime show is not merely seen. It is collectively experienced. That makes it an ideal platform for signaling values, acknowledging tensions and managing national mood.

This is why the halftime show has evolved from simple spectacle into something more functional. It has become a mechanism for cultural management.

A noticeable shift over the last five shows

In just past five Super Bowl halftime performances, a clear and consistent pattern emerges. While the artists and musical styles vary, the underlying structure does not.

Each show prominently features themes of struggle, identity, marginalisation, resistance or social tension. These themes are expressed visually through stage design, symbolism, choreography and tone rather than direct political speech. The performances are emotionally intense, visually disciplined and carefully controlled.

At the same time, none of these shows present demands, solutions or calls for structural reform. The audience is invited to feel, reflect and empathise, but not to act.

This is a critical distinction. The halftime show does not suppress dissent. It reframes it.

From protest to performance

In earlier eras, protest and critique existed outside mainstream platforms. Today, they are increasingly incorporated into them. The halftime show exemplifies this shift.

Rather than excluding uncomfortable conversations, the show absorbs them into art. Social conflict becomes aesthetic. Historical pain becomes symbolic. Anger becomes choreography. What might otherwise disrupt public order is transformed into something consumable.

This approach has a powerful effect. Viewers feel seen. Communities feel acknowledged. Tension is released. The system appears responsive.

In this year’s performance, the lead artist carried out a display of dissent against aggressively enforced immigration and deportation rules, which have mainly targeted South-Americans living in the USA, and members of African backgrounds.

Yet because the critique is contained within a 12 minute performance, it poses no lasting challenge. Once the show ends, the broadcast moves on seamlessly. Commercials resume. Normalcy is restored and the game continues.

Catharsis without consequence

At the heart of this process is catharsis. The halftime show offers emotional release at moments when American society feels strained or fractured. It allows millions to experience a shared emotional peak. To let out a shared sense of resolution.

But catharsis, when detached from accountability, becomes a substitute rather than a solution. Emotional resolution replaces moral reckoning. Perceived representation replaces reform.

This is why the halftime show is so effective. It gives people the feeling that something meaningful has occurred, even when nothing has changed structurally. The pressure is released, not redirected for change. Celebrities participate in perpetuating the mirage, and all the while large corporations who fund the theatre of performance (estimated at $10-20 million USD this year) walk away with an increasing number of eyes, ears and subscriptions tied to their brand.

Why institutions prefer this model

From a systems perspective, this is remarkably efficient. Suppressing dissent often intensifies it. Incorporating it allows institutions to manage tone, timing and outcome strategically.

By hosting controlled expressions of critique, power presents itself as tolerant and inclusive while remaining fundamentally untouched. Difference is embraced, but only within defined boundaries. Resistance is welcomed, but only as performance.

This is strategic. It is not an accident that the ownership of NFL and the corporations that fund these shows are the same that also lobby (openly or hidden) the political parties and individuals involved in bringing about the said suppressive policies.

The President’s reaction in context

The President’s post calling the show “one of the worst halftime shows ever” was not merely a matter of taste. It reflected anxiety about control over the national narrative. When cultural platforms begin to shape emotional and moral discourse independently of political authority, then clearly friction emerges.

The post underscores a deeper reality. The halftime show has become influential enough to provoke a response from the highest elected office in the country. That alone confirms its role as more than entertainment.

A broader moral question

For international audiences, this phenomenon offers an important lesson about modern power. In many societies, dissent confronts authority directly or is openly suppressed. In the American cultural model, dissent is often absorbed, stylised and neutralised through mass media.

The question, then, is not whether these performances are sincere or artistically meaningful. The question is whether public emotion, without moral accountability, can lead to lasting peace and tangible change.

Real change is not performative, it requires deeper reform

The perspective offered by Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa, becomes especially relevant in today’s segmented world. In an address, he repeatedly emphasises that global stability cannot be achieved through appearances, rhetoric or symbolic gestures alone.

He states:

“We also find that as a result of mass immigration, restlessness and anxiety are spreading in certain countries. The responsibility for this lies with both parties – the immigrants and the local people. On the one hand some immigrants provoke the locals by refusing to integrate to any degree, whilst on the other hand some of the locals are displaying a lack of tolerance and open-heartedness.” (World Crisis and the Pathway to Peace, 2017, p. 104)

He further states:

“Therefore, to improve the situation and for peace to develop, requires all parties to work together. Governments need to make policies that establish and protect mutual respect, through which hurting the sentiments of others or causing them any type of harm should be outlawed. With regard to the immigrants, they must enter with a willingness to integrate with the local people, whilst the locals should be ready to open their hearts and display tolerance.” (World Crisis and the Pathway to Peace, 2017, p. 105)

This principle speaks directly to issues of migration, displacement and social unrest. When nations ignore the structural causes of inequality and human suffering, emotional expression alone cannot heal the damage. Public displays of unity mean little if the rights of the vulnerable remain unfulfilled.

Hazrat Khalifatul Masih V^aa has time and again reminded us all that:

“I wish to make something very clear, and that is that a relationship of mutual love, affection and loyalty between one person and another cannot be established until a relationship of love, affection and loyalty with the Lord Who created us is developed.” (7^th Annual Peace Symposium, Baitul Futuh, 20 March 2010)

Mere performances of dissent and change only reflect a world that prefers emotional relief over moral reform, symbolism over substance and spectacle over justice.

The lights dim. The crowd applauds. The game resumes.

But the work of building peace, rooted in justice, responsibility and moral courage, remains unfinished.

Fulfilling covenant of waqf is true test of loyalty: Waqf-e-Nau khuddam from France blessed with mulaqat

Mulaqats

Al Hakam Weekly

17th February 2026

On 15 February 2026, a delegation of Waqf-e-Nau khuddam from France had the blessed opportunity to meet with Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa. The group, led by Sadr Majlis Khuddam-ul-Ahmadiyya France, met with Huzoor^aa at Islamabad, Tilford, UK.

Huzoor^aa arrived at the meeting and conveyed his salaam to the attendees. Upon taking his seat, Huzoor^aa asked the group where they had come from, to which they replied that they were from France.

The members then had the opportunity to introduce themselves individually. Following the introductions, the khuddam were granted permission to ask questions.

The essence of loyalty for Waqf-e-Nau

A question was asked regarding how to teach the concept of loyalty [wafa] to waqifeen-e-nau.

Huzoor^aa addressed the members of the Waqf-e-Nau scheme, reminding them of the sanctity of their written bond and the grave responsibility of upholding their pledge of loyalty to faith and of giving precedence to it above the world. He said:

“Tell them, ‘You are waqifeen-e-nau. Fulfil your Waqf-e-Nau pledge; otherwise, leave the waqf. If you have entered into waqf, then uphold it with loyalty and faithfulness; otherwise, it becomes a double standard, doesn’t it – two-faced conduct – indeed, it becomes hypocrisy. Then there is no loyalty left. Loyalty is simply this: we have pledged that we will give precedence to faith over the world.

“Therefore, waqifeen-e-nau should bind themselves to this pledge more than anyone else: that we are to give precedence to faith over the world, more than others. Only then can we make sacrifices; and those who do this with faithfulness, Allah the Almighty will also be pleased with them and it also reflects a person’s lofty morals.

“Look, even an ordinary person in the world – if they make a promise, they fulfil it. If they do not fulfil that promise, people turn against them. If a case goes to court, the court calls them to account: ‘You made a promise, [but failed to honour it].’ And if that promise is written down, it becomes even more binding.

“Here, in this case, [the waqifeen-e-nau] have even given a written bond – first the parents wrote it, then their children wrote a bond at the age of 15 and then they wrote a bond at the age of 21. Yet if they still do not do so, then they will be breaking their own pledge. A court even punishes. We do not punish as such, but Allah the Almighty will certainly question them.”

The Big Bang and the creation of the universe

A khadim asked what existed before the Big Bang, whether other worlds existed previously and about the continuity of Allah’s creation.

Huzoor^aa remarked that if humans possessed knowledge of everything, they would share in the attribute of knowing the Unseen (Alim-ul-Ghayb), which belongs solely to Allah. However, regarding the physical universe, Huzoor^aa referred to the Holy Quran, which states that the heavens and the earth were a closed-up mass [ratqan] before Allah opened them out [fa-fataqnahuma] – a process describing the Big Bang. (Surah al-Anbiya, Ch.21: V.31)

Huzoor^aa explained that this specific universe did not exist before that event, but there are many other universes. He referenced the Quranic verse stating that Allah will eventually roll up the heavens like a scroll and bring forth a new creation. (Surah al-Anbiya, Ch.21: V.105) Huzoor^aa advised the khadim to study the commentary of Surah al-Anbiya for a deeper understanding of this subject.

Preserving dignity when giving charity

A question was raised about whether one must inform a recipient that the money being given is sadaqah, especially in cases where doing so may compromise the dignity of a respectable person or a Syed who might find it difficult to accept.

Huzoor^aa advised that if a person does not like to receive sadaqah, the giver should change their intention from sadaqah to a gift. Huzoor^aa explained that Syeds traditionally do not accept sadaqah. In such cases, one should help them with the pure intention of giving a gift, just as one would help a sibling or relative. However, if the intention remains sadaqah, it is generally appropriate to disclose it so the recipient is aware of what they are accepting.

Spiritual fluctuations

A khadim asked about the “ups and downs” in one’s spiritual journey and how to identify true spiritual progress. He mentioned experiencing times of intense focus in Tahajjud, followed by periods of lesser concentration.

Huzoor^aa reassured him that such fluctuations are natural for human beings. He explained that moments of tenderness [riqqat], where prayers flow from the heart, are times of acceptance and should be cherished. However, when one experiences a state of spiritual constriction [qabz], one must not abandon worship. Instead, one should strive to offer the obligatory prayers and Tahajjud, praying to Allah to open the heart once more.

Huzoor^aa referred to his recent Friday sermon, wherein he mentioned an incident related by the Promised Messiah^as regarding the development of attentiveness in prayer. It so happened that once, the Promised Messiah^as sought to develop greater attentiveness in prayer. Consequently, he went out to find a secluded place to offer his supplications. Along the way, he encountered a drunkard who was saying that he had started drinking but had not yet become intoxicated, so he would continue drinking until he finally got drunk. The Promised Messiah^as reflected that, in a similar manner, he would continue offering voluntary prayers until he developed the desired attentiveness and fervour. Huzoor^aa advised the khadim to adopt this persistence and recommended repeatedly reciting the prayer for guidance to the straight path (i.e., ihdina s-sirat l-mustaqim) during nawafil to rejuvenate spiritual focus.

Salvation and Divine judgement

An attendee raised a question about the fate of non-Ahmadis and non-Muslims, noting that some people assert that only Muslims will enter Paradise and that all others – despite being kind, honest and helpful – are destined for Hell.

Huzoor^aa responded that such categorical verdicts are not supported by the Holy Quran or the Hadith. He remarked that those who make these claims may say so as though they have been informed by God, whereas, in reality, neither the Quran nor the Hadith states that every non-Muslim – regardless of their deeds – will inevitably go to Hell. Rather, Allah has clearly declared that He rewards goodness and that whoever does righteous deeds will be granted recompense. (Surah al-Baqarah, Ch.2: V.63)

Huzoor^aa explained that punishment is for those who knowingly reject the truth and then go beyond mere denial – actively opposing the Prophets, opposing their communities, committing cruelty and injustice and exceeding all bounds in enmity. Even then, Huzoor^aa stated, if such a person has performed genuine acts of goodness, Allah will not leave those good deeds unrewarded; Allah grants recompense for virtue in some form. He further pointed out the Divine principle that good deeds are multiplied, while wrongdoing is repaid only to its due measure: Allah says that a person who brings a good deed will receive many times over, whereas the one who brings an evil deed is recompensed only in proportion to it. (Surah al-An‘am, Ch.6: V.161)

Huzoor^aa pointed to the example of Hilf al-Fudul – the pre-Islamic pact formed to support the oppressed – explaining that the Holy Prophet^sa valued righteous collective action, even when it was undertaken by those who were not Muslims. He recalled the Holy Prophet^sa saying that if he were called to such a pact again in the time of Islam, he would respond. (Sunan al-Kubra, Hadith 12114)

Huzoor^aa stressed that the final decision of salvation and punishment lies with Allah alone. No group has the right to issue “certificates” of Heaven or Hell for others. He emphasised that Allah’s mercy is vast and that He may lessen punishment for whom He wills. In this regard, Huzoor^aa reminded that Allah’s mercy encompasses all things (Surah al-A‘raf, Ch.7: V.157) and cited the hadith in which the Holy Prophet^sa said that, [before creating creation, Allah inscribed]: “My mercy has preceded My anger.” (Sahih al-Bukhari, Kitab at-tawhid, Hadith 7553)

To illustrate the believer’s plea and hope in Divine forgiveness, Huzoor^aa referred to two couplets from Durr-e-Adan:

نہ روک راہ میں مولا شتاب جانے دے

کھلا تو ہے تری ’’جنت کا باب‘‘ جانے دے

مرے گناہ تیری بخشش سے بڑھ نہیں سکتے

ترے نثار! حساب و کتاب جانے دے

[“Do not block my path, O Master, let me go in haste, Thy gate of Paradise is open, let me pass. My sins can never exceed the extent of Thy forgiveness, I am a sacrifice for Thee! Let go of the reckoning.”]

Huzoor^aa also narrated the well-known incident of the man from the Israelites who had killed 100 people, yet, when sincere repentance took root within him and he set out to reform, Allah accepted his turning back. (Sahih al-Bukhari, Kitab ahadithi l-’anbiya’, Hadith 3470)

In the same vein, Huzoor^aa related the hadith of two men among the Israelites: one was devoted to worship, while the other lived sinfully. The “devout” man repeatedly looked down upon the sinner and eventually swore that Allah would not forgive him. When they died and stood before God, Allah rebuked the one who presumed to limit Divine mercy and He forgave the sinner by His mercy. (Sunan Abi Dawud, Kitab al-adab, Hadith 6069)

Huzoor^aa further reminded that even the Holy Prophet^sa taught that entry into Paradise is not achieved by one’s deeds alone, but by Allah’s grace and mercy. When some Companions asked, “Not even you, O Allah’s Messenger^sa”, the Holy Prophet^sa replied, “Not even me, unless Allah bestows His favour and mercy upon me.” (Sahih al-Bukhari, Kitab al-Marda, Hadith 5673)

On the other hand, Huzoor^aa drew attention to a grave contradiction: some who call themselves Muslim and commit bloodshed, terrorism and cruelty, yet still claim Paradise is guaranteed for them. He observed that such people are not walking the path that leads to Paradise.

Huzoor^aa concluded by outlining what a believer should focus on: rectifying one’s own actions, fulfilling the rights of Allah and the rights of His creation – establishing prayer and worship, adopting good morals, caring for the poor and vulnerable, honouring the young and the old and dealing with all people respectfully. Alongside this, a believer should remain in a state of humility, turning to Allah with repentance and istighfar and constantly praying for a good end – leaving the final judgement, in every case, to Allah alone.

Restoring motivation

A khadim asked how to deal with a temporary lack of motivation in serving the Jamaat.

Huzoor^aa advised him to recall the example of Prophet Abraham^as, regarding whom the Holy Quran testifies in the following words:

وَإِبۡرَٰهِيمَ ٱلَّذِي وَفَّىٰٓ

[“And of Abraham the Faithful.” (Surah an-Najm, Ch.53: V.38)]

Huzoor^aa said that waqifeen-e-nau must constantly remind themselves of their covenant. When one remembers their pledge, the question of a lack of motivation does not arise. If laziness occurs, the remedy lies in istighfar and praying for guidance by reciting “اِہۡدِنَا الصِّرَاطَ الۡمُسۡتَقِیۡمَ” to restart with renewed vigour.

International training for students

A civil engineering student asked for advice on which country to choose for a three-month training placement to improve his professional skills and English.

Huzoor^aa advised him to prioritise professional development over English proficiency, as language skills can be acquired anywhere. Huzoor^aa suggested considering countries where significant construction and development projects are underway.

Islam as a ‘stranger’

A question was asked regarding the hadith: “Islam began as something strange and will revert to being strange as it began, so give glad tidings to the strangers.” (Sahih Muslim, Kitab al-iman, Hadith 200)

Huzoor^aa explained that Islam was “strange” to the Arabs at its inception because they were immersed in ignorance and unaware of the Oneness of God. The Holy Prophet^sa transformed them from a savage state into Godly people. Similarly, the hadith prophesied a time in the Latter Days when people would again forget the true teachings of Islam and return to a state of moral decay. (Mishkat al-Masabih, Kitab al-iman, Hadith 276) Huzoor^aa referenced the poetic description of this era:

رہا دین باقی نہ اسلام باقی

اک اسلام کا رہ گیا نام باقی

[“Neither faith remains, nor Islam remains; Only the name of Islam remains.”]

Huzoor^aa stated that the “glad tidings” are for those who, in such a time of spiritual darkness, accept the Promised Messiah^as and hold fast to the true teachings of Islam. While the world – and even many Muslims – may view the Ahmadiyya teachings as “strange” or unfamiliar due to the prevalence of extremist ideologies and the distortion of faith by clerics, Ahmadis are the fortunate ones who have recognised the truth and revived the original spirit of Islam. This explanation, Huzoor^aa said, is one interpretation and the hadith inherently encompasses several aspects.

Engaging khuddam

A khadim asked how to engage members who only attend sports events but avoid other Jamaat programmes.

Huzoor^aa advised creating a personal bond of friendship with such members. He suggested inviting them to informal get-togethers rather than formal meetings initially. When they attend sports, they should be encouraged to offer salat in congregation. Through friendship and gradual explanation of the importance of religion in the contemporary world, they can be brought closer to the Jamaat.

Prohibition of fasting on Eid

An attendee asked why fasting is prohibited on the day of Eid.

Huzoor^aa explained that fasting is a form of worship because it is a command of Allah. Worship is defined by obedience to Allah’s specific instructions. Allah has commanded believers to fast for the month of Ramadan and has designated Eid as a day of reward and celebration.

Huzoor^aa elaborated that Satan is distressed during Ramadan as believers strive to improve their spirituality. On Eid, when believers are commanded to celebrate and eat, Satan attempts to deceive people into fasting to prevent them from obeying Allah’s command to rejoice. Therefore, fasting on Eid would be contrary to the divine command. (Sahih Muslim, Kitab as-siyam, Hadith 1911) Huzoor^aa added that obeying the command to eat is just as much an act of worship as obeying the command to fast.

Balancing busy careers and service

A khadim asked how waqifeen-e-nau working in demanding fields, such as research or medicine, can serve the Jamaat if they have limited time.

Huzoor^aa instructed that regardless of one’s career, the obligatory prayers must never be neglected. He advised starting the day with the recitation and study of the Holy Quran. Huzoor^aa suggested utilising weekends for Jamaat service. Furthermore, he explained that tabligh and preaching within one’s own professional circle is a significant form of service. He cited the example of Dr Abdus Salam, who, despite his immense busyness, always found time to explain Quranic insights and his faith to his colleagues.

Increasing love for the Holy Prophet^sa

A question was asked about how to increase the love for the Holy Prophet Muhammad^sa in one’s heart.

Huzoor^aa advised reciting durood with deep reflection and sincerity. He explained that when durood comes from the heart, love for the Holy Prophet^sa increases naturally. This love, in turn, compels a believer to study his sirah or his life and character and follow his sunnah. Huzoor^aa concluded that invoking durood upon the Holy Prophet^sa and following his footsteps leads to the love of Allah, thereby granting the believer a twofold benefit – the love of the Prophet^sa and the love of Allah, as the Holy Quran states:

قُلۡ اِنۡ کُنۡتُمۡ تُحِبُّوۡنَ اللّٰہَ فَاتَّبِعُوۡنِیۡ یُحۡبِبۡکُمُ اللّٰہُ

[“Say, ‘If you love Allah, follow me: then will Allah love you.’” (Surah Aal-e-Imran, Ch.3: V.32)]

Marriage and self-discipline

A khadim asked at what stage in life one should consider marriage.

Huzoor^aa replied that Islam recommends marriage upon reaching maturity. He noted that the primary purpose of marriage in Islam is to safeguard oneself from sin. Huzoor^aa advised the youth to practise ghadd-e-basar or lowering the gaze and avoid inappropriate mixing of genders. If one feels they cannot maintain their chastity without marriage, they should ask their parents to arrange it. To protect against sin, Huzoor^aa recommended istighfar and fasting, noting that fasting also has health benefits.

Integrating new converts

The final question was regarding how to help new converts attach themselves to the Jamaat.

Huzoor^aa emphasised the need for genuine friendship. He advised khuddam to bring new converts closer by speaking to them in their own language and making them feel like family. Huzoor^aa warned against the tendency of some members to sit together and speak Urdu in the presence of those who do not understand it. He stated that converts must feel they are part of a family that genuinely cares for them, rather than just collecting chanda or inviting them to meetings.

Conclusion

The mulaqat concluded with a group photograph. Huzoor^aa distributed pens to the attendees and then took his leave.

(Summary prepared by Al Hakam)

Nutrition tips for Ramadan: Eat well, fast well

Al Hakam Weekly

16th February 2026

Nutrition tips for Ramadan: Eat well, fast well

Salmana Mehmood, Ghana

Ramadan-Eat-Fast — Image: Library/AI Generated

By the grace of Allah, another month of Ramadan is here. By fasting, praying and practising kindness and charity on a personal and communal level, we can deepen our spirituality during this month. Choosing to abstain from food and liquids from sunrise to sunset is known as fasting during Ramadan. The length of the fast can range from 11 to 18 hours, depending on the region and season. (“The effects of diurnal Ramadan fasting on energy expenditure and substrate oxidation in healthy men”, British Journal of Nutrition, Vol. 118, No. 12, 2017, pp. 1023-1030)

It’s critical to comprehend the effects of fasting on our bodies as well as hydration and nourishment needs.

How does Ramadan affect the body?

In the early hours of the fast, the body produces energy from the food eaten overnight. Then it breaks down its stores: first carbohydrates from the liver and muscles are used up, followed by a gradual increase in energy production from the breakdown of fat stores.

Studies have reported a significant reduction in the metabolic rate and total energy expenditure during fasting hours throughout the day in the month of Ramadan. However, studies have found no significant differences between the average energy expenditure during and post-Ramadan.

The body cannot store water and loses water through urine, breathing and sweat (in warm weather). However, the kidneys conserve as much water as possible. Individuals living in hot weather may experience symptoms of dehydration: headache, tiredness or loss of concentration. However, studies have found no adverse health consequences associated with dehydration provided enough fluids are consumed after the fast to replace the losses.

A rehydration solution or plain water with some sugar and salt can be provided to a person who experiences dizziness or extreme fatigue.

How does Ramadan affect our nutrition and health?

Our eating pattern changes from having three main meals and snacks in between to eating two meals during the night: Suhoor or sehri (predawn meal) and iftar (after sunset). This implies that skipping the lunch meal would result in a significant reduction in food and total energy intake.

A meta-analysis of 80 studies found that average energy intake during Ramadan decreased by 142 kcal/day compared to pre-Ramadan.

These findings negate the misconception that Muslims tend to overeat during the night to compensate for missing lunch.

Studies suggest variation in the food groups consumed during Ramadan. A study among Ghanaian adolescents reported that while Ramadan was associated with an increase in dietary diversity, or variety of nutrient-rich food groups consumed (fruits, dairy products), it also led to a decrease in the intake of staples, legumes and green vegetables.

Other studies from Asia have reported that Ramadan was linked to a decrease in the consumption of cereals, legumes and nuts and an increase in the consumption of fruits and energy-dense foods (sweet snacks and fried foods) and sugar-sweetened beverages, resulting in weight gain.

A systematic review of 70 studies found that Ramadan fasting resulted in a modest weight loss of 1.3 kg, with significant loss of weight and fat mass among individuals who were overweight/obese compared to those with normal weight before Ramadan. Weight loss was short-term, since subsequent weight regain was observed 2-5 weeks after Ramadan.

Fasting is associated with other health benefits, such as improved glucose and lipid profiles, and increases the body’s anti-inflammatory response.

Individuals with health conditions such as diabetes who wish to fast should seek guidance from their healthcare team on how to manage their condition during Ramadan.

Steps for eating healthy during Ramadan

Eating practices and weight can have variations depending on individual, cultural, social and environmental factors. Therefore, let us make a conscious effort to eat well and fuel our bodies with the right quantity and quality of food, which will enable us to maintain weight, good health and actively participate in Ramadan’s faith-inspiring activities.

· The first step is to plan and prepare for Ramadan: this involves making a list of achievable and measurable healthy eating goals and keeping a diary to track progress. For example: “I will not skip suhoor”, or “I will include a ladle of vegetables with my meals”, etc.

· Then write down a weekly menu for suhoor and iftar. Select, shop for and stock ingredients based on your goals, your budget and what suits your family. Stock more nutrient-rich foods (whole grains and cereals, fruits and vegetables, nuts or dairy products) than high-energy, low-nutrient foods (sweet snacks, fried foods, pastries, soda and fruit juice drinks).

· Try to make one change at a time and be consistent. This may involve adding a new vegetable to your curries, stew or salad if vegetables are not commonly consumed in the household. Although children are exempted from fasting, encourage them to participate in the preparation and consumption of suhoor and iftar. Be consistent in the serving of healthy foods, but do not force your children to eat. Encourage them and be a role model.

What can we eat and drink for suhoor?

Prioritise waking up early for suhoor and do not skip it. Eating suhoor is a sunnah of our beloved Prophet^sa, who emphasised its importance by saying:

“Eat suhoor, as there is a blessing in it.” (Sunan Ibn Majah, Kitab as-siyam, Hadith 1692)

Eating so early can be difficult for most of us, but let us try to take this blessed meal and fuel our bodies for work and worship throughout the day. Eating sehri may prevent fatigue, dehydration and overeating after iftar.

Have a light, healthy and balanced meal, which means selecting a variety of whole (minimally processed) foods from different food groups in their correct proportions.

A healthy, balanced diet ensures that our body gets the different nutrients for its daily function and good health. A balanced meal comprises the following food groups:

· Carbohydrate: the energy-giving starchy foods (rice, pasta, fufu, ugali, banku, chapati) should represent ¼ of your plate. If possible, include more fibre-rich whole grains and cereals (oats, whole-grain wheat flour bread or chapati and unsieved cereal porridge). Fibre slows down the rate of energy production in your body and gives you a feeling of fullness. It can improve your digestion and prevent constipation.

· Fruits and vegetable stews/soups should represent ½ of the plate: They are a good source of fibre, vitamins and minerals for energy, fullness and fluid for hydration. You can add vegetables to your meat curries or soups, or have green soups/stews (okro, spinach, kontomire or sukuma), or a mixed vegetable salad.

· Protein: should be ¼ of your plate. Include any of your protein-rich foods, such as lentils, beans, eggs, lean meat (fish, chicken) or dairy products. You may have some yoghurt to improve your digestion and provide you with protein, calcium and fluid for hydration.

· Fat: should be consumed in moderation. Healthy fats can be obtained from cooking your meals with vegetable oil (olive, canola, soy, corn, sunflower, peanuts, etc.) or taking a handful of nuts (almonds, peanuts or cashews) or seeds (sesame, chia, flaxseed, etc.) with porridge or yoghurt.

What can we eat and drink for iftar?

Iftar is usually a time of family and friends coming together. Be mindful of your nutrition as you enjoy the feast. Break your fast slowly with a light iftar comprising low-fat and fluid-rich foods.

This helps with digestion and prevents overeating. Start with 1-3 dates, as it is the sunnah of our Prophet^sa. (Sunan Abi Dawud, Kitab as-siyam, Hadith 2356)

Dates are an excellent source of energy and fibre. You can have a small piece of fruit or just have plain water. After 30 minutes, eat a healthy, balanced dinner comprising starchy and whole-grain carbs, and vegetable soups/stews/salad as well as protein.

If craving sweets, replace processed foods containing added sugars (fizzy drinks/fruit juice drinks or sweet pastries/biscuits) with a medium-sized fruit, or its unsieved, blended fruit juice or smoothie. Fruits (banana, watermelon, oranges, coconut, etc.) are good sources of fibre, vitamins and minerals for energy, immune function and hydration.

Other foods high in fat and energy, such as creams and deep-fried foods (meat pies, samosas and rolls), can contribute to weight gain. Thus, it is important to reduce their intake by preparing fried foods with less oil or by reducing the quantity one eats.

Enjoy your meals and eat slowly to avoid overeating. Eating in moderation is emphasised by our Prophet^sa, who is reported to have said:

“A human being fills no worse vessel than his stomach. It is sufficient for a human being to eat a few mouthfuls to keep his spine straight. But if he must (fill it), then one third for food, one third for drink and one third for air.” (Sunan Ibn Majah, Kitab al-at’imah, Hadith 3349)

You may take a snack after tarawih prayers, if necessary. Overeating will put a burden on your digestive system and may cause discomfort during your prayers. Eat the right amount that suits your body. Eating large portions in a hurry may cause heartburn and discomfort.

Hydration is essential: drink enough plain water between your iftar and suhoor (2-3 litres). Try eating fluid-rich foods such as soups, citrus fruits, coconut and watermelon. Avoid caffeinated drinks such as coffee, tea and cola, as caffeine may cause frequent urination, leading to dehydration. You may reduce the quantity consumed or replace them with decaf tea or coffee.

Being active is important for improving digestion and well-being. This does not mean going to the gym for vigorous strength training, but trying to schedule 10-15 minutes of light exercise at a suitable time (stretching or walking to the mosque).

Conclusion

In conclusion, healthy eating is not difficult if we intend to take gradual steps, be consistent and enjoy our food, which is one of the countless blessings of Allah on us. Ramadan could be our pathway for making our meals healthy and balanced, being physically active and sustaining the good habits afterwards, insha-Allah. May Allah make this Ramadan a source of our physical and spiritual nourishment, amin summa amin.

‘International Law on Trial’: IAMLA Symposium 2026 held in SOAS, University of London

General News

Al Hakam Weekly

15th February 2026

‘International Law on Trial’: IAMLA Symposium 2026 held in SOAS, University of London

Tahmeed Ahmad, Al Hakam

The International Ahmadiyya Muslim Lawyers Association (IAMLA) is a global body of more than 900 Ahmadi Muslim lawyers, jurists, law students and former members of the judiciary. They have members in over 28 countries worldwide. The IAMLA are dedicated to serving humanity and securing human rights for all, particularly the marginalised and vulnerable. (ahmadi-lawyers.org)

On 7 February 2026, the IAMLA held its inaugural international symposium. It was titled International Law on Trial: Justice in a Divided World and held at the Brunei Gallery Lecture Theatre, SOAS University of London. The event brought together Ahmadi Muslim lawyers from across the world and invited legal professionals to reflect on the state of international law amid growing global division.

The symposium took place at a time when we are witnessing growing concerns that international law is being undermined. Treaties and international organisations are facing pressure as nations withdraw from them or fail to fulfil their obligations. The wars in Gaza and Ukraine, as well as recent developments in Venezuela and Greenland, serve as clear examples. Issues such as climate justice, international criminal law, arms control and free trade are all being affected by this situation.

The event marked a significant milestone for IAMLA, with over 100 Ahmadi lawyers flying in from nine countries. Total attendance was close to 250, with the hall at near full capacity, indicating both the relevance of the topic and strong interest among legal professionals.

Registration commenced at 8:30 am, with attendees receiving a detailed programme upon entry. Breakfast and light refreshments were provided. The symposium opened at 9:00 am and began with the recitation of the Holy Quran.

The event was hosted by Amjad Mahmood Khan Sahib, who began by reading Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa‘s special message. This was followed by a series of panel discussions on various topics. A brief break was held at noon, followed by a panel on climate justice, lunch and prayer.

The exhibition

During the break, attendees received a guided tour of an exhibition on the history of law and the evolution of global governance since Emperor Justinian. The exhibition compared different ages of political turmoil, highlighting the misuse of the Veto and the unrest that follows when international law is manipulated for personal gain.

Panel discussions and panellists

The symposium featured an impressive list of internationally recognised speakers. The programme was organised into five panel discussions conducted throughout the day. Attendees were invited to submit questions, which were later incorporated into the discussion. The panels were divided into the following topics:

Panel 1: The Accountability Gap and Armed Conflicts: Are International Humanitarian Law and International Criminal Law Fit for Purpose?

Panel 2: Constitutional Discrimination Against Religious Minorities: International Human Rights, National Blasphemy Laws, and the Shrinking Space for Refugee Protection

Panel 3: Defining the Limits of Free Speech: Legal, Political and Social Dimensions of Freedom of Expression Laws

Panel 4: Climate Justice and Just Transitions: A Multifaceted Challenge for the International Community

Panel 5: What is the Role of International Law in Ensuring Justice in a Divided World?

The speakers who participated in the various panels included:

Jonathan Butterworth, Chairman, International Ahmadiyya Muslim Lawyers Association (IAMLA)

Professor Satvinder Juss, Professor of Law, King’s College London

Dr Yenn Lee, Deputy Head of the Doctoral School, SOAS

Peter Oborne, Associate editor of Middle East Eye and former chief political commentator of The Daily Telegraph

Victor Kattan, Assistant Professor of Public International Law at the University of Nottingham

Nada Ali, Lecturer at SOAS Law School, researching the politics of international criminal law

Ján Figel, former EU Commissioner and EU Special Envoy for Freedom of Religion or Belief

Marco Respinti, Italian journalist and Director-in-Charge of The Journal of CESNUR

Mohamed Elsanousi, Commissioner of the US Commission on International Religious Freedom

Professor Alison Scott-Baumann, Professor of Society and Belief at SOAS

Professor James (Jim) Cavallaro, former President of the Inter-American Commission on Human Rights

Kamran Mustafa, specialises in public international law and global governance

Kiiza S. Hussein, an environmental lawyer, social entrepreneur

Dr. Kamal-Deen Ali, the Director General of the Ghana Maritime Authority

Zamzam Ibrahim, a climate justice advocate and community organiser

Qudus Malik, an international human rights lawyer with over 15 years of experience

Farooq Aftab, the General Counsel of the International Human Rights Committee (IHRC)

Dr Nazila Ghanea, the UN Special Rapporteur on freedom of religion or belief

Dr Nicholas Levrat, currently the UN Special Rapporteur on Minority Issues

Amjad Mahmood Khan, Lecturer in Law at University of California Los Angeles (UCLA) Law School

Mubarak Waseem, a Barrister at Essex Court Chambers, in Lincoln’s Inn Fields

Message from Hazrat Khalifatul Masih V

A special message from Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa, was presented. Huzoor^aa began by highlighting the growing disregard for international laws by major powers and the resulting injustice it creates. He pointed out that many lawyers prioritise money over justice and truth. However, Ahmadi lawyers should stand apart from such practices by upholding truth and remaining dedicated to justice.

“Without doubt, it is necessary for lawyers to strive to right every wrong, to tirelessly advocate against injustice and to work towards ending the conflicts that afflict the world. Indeed, this is a foremost duty for all Ahmadi Muslims and is the reason that I, for over twenty years, have been urging all nations and all peoples to adopt true justice and to strive for peace and security in the world.”

Huzoor^aa cited Hazrat Chaudhry Sir Zafrulla Khan^ra as a role model for all Ahmadi lawyers. He highlighted Islamic principles of justice and the Holy Quran’s teachings on international law. Huzoor^aa emphasised the increasing injustices in today’s world and how they contribute to its decline. He expressed concern that the world is heading toward destruction.

“Today, you have chosen ‘International Law on Trial: Justice in a Divided World’ as your theme and while this topic is commendable, the reality is that law and order at all levels of society, not just internationally, are on trial today. This, as I have already made clear, is because the fundamental principle of justice is under a sustained attack. Thus, let it be clear that, until true and absolute justice is established there can be no lasting peace in the world.”

The message concluded with a call for a pledge from all Ahmadi lawyers, along with a prayer for the world to rectify itself and uphold justice.

“Therefore, it is my sincere request to all of you that, in your deliberations today, you reach a consensus amongst yourselves pledging to make whatever sacrifices are required in order to defend justice and to focus seriously and wholeheartedly on this mission. If you are collectively resolved to do this, it is possible, at least to some extent, that you may be able to make a real and positive difference globally. Otherwise, as I have repeatedly stated, all signs point only towards unimaginable destruction.”

Conclusion of the symposium

The symposium concluded at 4:45 pm with an address by Jonathan Butterworth, Chairman of IAMLA. He emphasised the points raised by Hazrat Khalifatul Masih V^aa in his message. Following the formal close of the symposium, attendees later gathered for a dinner at Baitul Futuh Mosque hosted by AMA UK.

Interview with the chairman of IAMLA

Al Hakam had the opportunity to interview the Chairman of IAMLA, Jonathan Butterworth sahib. Here is what he had to say:

“This symposium was inspired particularly by the guidance of His Holiness, Hazrat Mirza Masroor Ahmad^aa, the fifth Khalifa and head of the worldwide Ahmadiyya Muslim community. He has, in many of his Friday Sermons and addresses over recent years, been calling on Ahmadi Muslims to raise their voice against injustice that has seen in the world.”

Butterworth Sahib highlighted the significant injustices occurring globally and how Huzoor^aa has been drawing attention to Ahmadi Muslims, urging them to raise their voices.

“His Holiness has established the International Ahmadiyya Muslim Lawyers Association, and so we feel a special duty as lawyers because we have the knowledge and capacity to be able to speak in terms of international law and use legal mechanisms to help to achieve justice, and we felt a particular duty that we should raise our voice on these topics.”

“As for why the theme ‘International Law on Trial’ was chosen for the symposium, we had a meeting with the worldwide presidents of the IAMLA, and asked them to propose themes. His Holiness then gave us guidance on those themes, and the theme Huzoor^aa approved was ‘International Law on Trial: Justice in the Divided World.’”

Butterworth Sahib told us that the aim was to focus on tackling three key points:

International law is under trial in this era and major changes are taking place
In its essence, international law is there to ensure justice
The UN, which came into place after World War II to promote peace and human rights through international law, has failed

“These were the three themes that we looked to cover within that broader symposium title, and then we broke that down into five different panel discussions.

“By the grace of Allah, we received a very special message from Hazrat Khalifatul Masih V^aa. Our plan will be to fulfil our work on this. There is a number of different actions we are looking to take in relation to this symposium, and then we will seek further guidance for next year.”

Butterworth Sahib emphasised the Quranic injunction to protect the rights of God and His creation as a key objective of IAMLA. He said, “Whatever work we are doing is always guided by that, and the symposium is just one part of that wider work, but certainly from our side we will be looking to continue it, and we will be seeking guidance on that.

“I would like to highlight the end of Huzoor’s^aamessage. Huzoor^aa called on all Ahmadi Muslims lawyers to make a pledge to make whatever sacrifices are necessary to defend justice, and to paraphrase, to sincerely and wholeheartedly focus on this mission.

“That is actually something that we have already sought to implement, so on the day after the symposium, we had our closing session in Morden and we gathered the many lawyers who attended from all around the world, and they signed this pledge to defend justice and to focus sincerely and wholeheartedly on this mission.”

Butterworth Sahib shared with us further instructions from Hazrat Khalifatul Masih V^aa:

“Huzoor^aa has approved for the established national lawyers’ associations in each country to hold their own events where they convey this message. Our main focus is to share this message of Huzoor^aa, because, as many of the non-Ahmadi speakers recognised, this type of address is very rare. Many of them who are non-Ahmadi Muslims have not heard anything like this. They are used to addresses by politicians and religious leaders, some of them mention this, but they have not heard something like this. They gave their various reasons, but for most, it was so clear, honest, frank and impartial that it resonated deeply with them. So, what we now want to do is continue to share this message of Huzoor^aa beyond the symposium.”

Integration means serving the country, not compromising on faith: Students from AMWSA Sweden receive guidance in virtual mulaqat

Mulaqats

Al Hakam Weekly

13th February 2026

On 8 February 2026, members of the Ahmadiyya Muslim Women Students’ Association (AMWSA) Sweden were blessed with a virtual mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa. Huzoor^aa presided over the meeting from the MTA Studios in Islamabad, Tilford, UK.

After conveying salaam and taking his seat, Huzoor^aa invited a student to recite a portion of the Holy Quran. The student recited verses 103-104 of Surah Aal-e-Imran, followed by their Urdu translation by another student.

Huzoor^aa then addressed the AMWSA President and enquired about the composition of the audience, asking how many were university students and how many were in secondary or pre-university education. After the students raised their hands to indicate their respective levels, it was confirmed that the total attendance in the hall was 82.

Following this, the floor was opened for questions.

Priorities for AMWSA and balancing knowledge

A student asked for guidance on the future roadmap for AMWSA, specifically how members could progress in both religious and worldly fields to become responsible servants of the Jamaat.

Huzoor^aa remarked that he had addressed these themes in numerous addresses to Lajna Imaillah and in his sermons. He stated that the advice given to men applies equally to women and the work being done by the male students’ association (AMSA) should also be undertaken by AMWSA.

Huzoor^aa emphasised that students must excel in their chosen secular fields. Whether pursuing a degree, post-graduation or a PhD, they should aim for the top positions. When they achieve academic excellence, people will naturally ask about their background. This provides an opportunity to identify as Muslims and explain that seeking knowledge is a religious injunction given by the Holy Prophet^sa. (Sunan Ibn Majah, Hadith 224) He also instructed to learn half the faith from his wife, Hazrat Aisha^ra. Huzoor^aa noted that the Holy Prophet^sa granted women a high status regarding education and Ahmadi women must manifest this through their achievements.

Huzoor^aa further instructed that alongside secular education, they must advance in religious knowledge. They bear the responsibility of training the next generation, guiding their younger siblings and influencing their broader environment to convey the true message of Islam.

Regarding tabligh, Huzoor^aa observed that in modern societies, people are often detached from religion due to materialism. Therefore, direct preaching may not always be effective immediately. Instead, Huzoor^aa advised AMWSA to organise seminars in their universities or other venues on secular topics such as history or science, inviting non-Muslims to attend. Such events generate interest and allow for a gradual introduction to the Jamaat, helping to dispel misconceptions and present the true image of Islam. Huzoor^aa said:

“And this is precisely your task: to make yourselves recognised, to establish your identity and to show people the true picture of Islam – that this is the correct picture of Islam which we are presenting. This is Islam’s teaching.”

Understanding Divine attributes

A student asked how one should understand the instruction to adopt the attributes of Allah, given that some attributes, such as Al-Mutakabbir, seem exclusive to Allah. She asked how a human can distinguish between attributes to adopt and those where one must remain humble.

Huzoor^aa replied that the Holy Quran instructs believers to take on the “colour of Allah”. (Surah al-Baqarah, Ch. 2: V. 139) He explained that this means striving to reflect Allah’s attributes within human limits, while recognising that a person cannot attain the exalted station that is proper to Allah alone.

To illustrate how an attribute’s sense differs when applied to Allah and when applied to human beings, Huzoor^aa cited the attribute Ash-Shakoor (the Most Appreciative). He explained that Allah does not “give thanks” to a servant in the human sense; rather, in this context, Ash-Shakoor signifies that Allah values and acknowledges those who obey His commands. When the related quality appears in a servant, however, “shukr” carries its familiar meaning: that when someone does one a kindness, one expresses gratitude and offers thanks.

With regard to Al-Mutakabbir, Huzoor^aa clarified that it does not mean that Allah is arrogant. Rather, it denotes Allah’s absolute greatness: Allah is supremely Great and none can ever reach His rank. Huzoor^aa added that, when this attribute is considered with reference to a human being, it does not take the form of pride; instead, it should appear as breadth of spirit and moral fortitude, cultivated alongside humility – so that one is not upset by trivial matters, does not fall into quarrels and does not harbour resentments. Developing such forbearance, he explained, is itself a form of inner greatness.

Huzoor^aa concluded that, in this way, the “colour” changes in its human application: one should strive to conduct oneself in one’s surroundings in accordance with the higher moral qualities indicated by the attributes of Allah. This, he said, is the meaning of being “coloured” with the colour of Allah.

Global conflict and the role of Ahmadis

A student asked about the Quranic prophecy regarding Ya’juj and Ma’juj (Gog and Magog) causing disorder. Referencing the political situation involving Greenland, Denmark and the USA, she asked how Ahmadis should understand these prophecies in the current context.

Huzoor^aa stated that whether the issue concerns Greenland, Palestine or other regions like Ukraine, major powers are often seen creating disorder to establish their supremacy. Huzoor^aa identified the forces as the Dajjal or the Antichrist mentioned in ahadith, who seek to dominate the world through deception and force. He noted that, regrettably, some Muslim nations also rely on these powers for weaponry and support, effectively aiding them.

Huzoor^aa explained that the Promised Messiah^as came to break this power of Dajjal through spiritual means. Seeing these geopolitical developments should compel Ahmadis to focus more on prayers, on tabligh and on spreading the peaceful teachings of Islam to both Muslims and non-Muslims. Huzoor^aa said:

“For this, we should strive – and the way to do so is this: how can we counter it? That we must, as far as possible, demonstrate Islam’s teaching through our actions as well and convey Islam’s message too and say to people: if you desire peace in the world, if you wish to save the world from disorder, if you want to protect yourselves and your future generations from destruction, then keep away from the [evil] things.”

Huzoor^aa remarked that the major powers have reached a peak in their desire for control, leading to conflict amongst themselves and against Muslims. Citing the example of the USA seeking an airbase in Greenland, Huzoor^aa noted that yielding even a small piece of land to such powers often leads to them expanding their control further.

Ahmadis, as followers of the Dhul-Qarnayn (the one with two centuries), have the duty to counter this disorder. Huzoor^aa advised the students to study the Quran and its commentaries, build a strong relationship with Allah and focus on prayer. He urged them to demonstrate the true teachings of Islam through their actions to warn the world that safety from destruction lies only in avoiding such conflicts and injustices. Huzoor^aa said:

“That is why I am presently delivering sermons on love for Allah the Exalted. The life and character of the Holy Prophet^sa is narrated precisely so that we may become those who act upon it ـ– that we should also pay attention towards love for Allah the Exalted, we should also pay attention towards prayers and our actions should be righteous. In the future, insha-Allah, if the opportunity arises, attention will also be drawn towards righteous deeds – namely, what the Holy Prophet’s^sa conduct was like in every matter and how we are to act upon it.”

Guidance for students facing visa issues

Another student raised a concern regarding some Ahmadi youth who migrate abroad for studies but leave their education incomplete due to visa issues or financial difficulties, often resorting to menial jobs. She asked for advice on how to encourage them to return to higher education.

Huzoor^aa first clarified the context, noting that this issue generally pertains to students migrating from poorer nations to wealthier ones, rather than those already living in Sweden. He observed that while some face genuine financial struggles, others arrive with the intention of using a student visa as a gateway to seek asylum and earn money quickly.

Huzoor^aa noted that talented and sincere students usually find a way to continue their education, even if they have to pause while their asylum claim is processed. He mentioned that the Jamaat also assists talented students with fees where possible. However, due to those who misuse student visas solely to settle abroad, some governments have introduced stricter barriers, which unfortunately affect genuine students as well.

Facing World War III with faith and planning

A ninth-grade student asked how a Muslim can survive a potential World War III and how one should plan for the future when the world seems so unstable.

Huzoor^aa replied that if a war breaks out, bombs do not differentiate between Muslims and non-Muslims. However, Huzoor^aa referenced an Urdu couplet of the Promised Messiah^as, stating that those who love Allah will be saved from the “fire” of conflict:

آگ ہے پر آگ سے وہ سب بچائے جائیں گے

جو کہ رکھتے ہیں خدائے ذوالعجائب سے پیار

[“There is a fire, but all those shall be saved from this fire who possess love for the God of Great Wonders.”]

He assured her that while the Jamaat as a whole will, insha-Allah, be preserved, individuals must strive to build a strong relationship with Allah to attract His grace.

Huzoor^aa firmly advised against falling into “tired thinking” or depression by wondering if life will continue. He stated that a believer must trust in Allah, which entails ignoring the uncertainty and continuing to plan and strive for the future. He advised the student to pursue her studies in science or medicine if she has the aptitude and to work hard as long as there is life.

Huzoor^aa said:

“People of the world, after all, love the world, do they not? In a hadith I related in a sermon a few days ago, the Holy Prophet^sa said: ‘What have I to do with the world?’ Yes, Allah the Exalted has bestowed blessings in this world; one should benefit from them and plan accordingly. And the purpose of life in this world – if we, as Ahmadi Muslims, understand that purpose and strive to fulfil it – then that purpose is: to worship Allah the Exalted, to become His grateful servant, to act upon His commandments and to fulfil the rights due to His servants. If we do all these things, we shall remain safeguarded from it as well and it is with this very outlook that we shall continue to plan.

“If, instead, we sit thinking that we do not even know whether we shall remain alive in this world or not, then it will lead to the onset of the illness of depression – we will become depressed. Therefore, so long as life remains, keep striving, keep struggling and for as much life as Allah the Exalted has granted, seek help from Allah the Exalted, make good planning for it and strive to excel in whatever your field may be.”

Navigating local culture and identity

A student asked to what extent an Ahmadi should be influenced by the local culture and environment and how much of it is acceptable to adopt.

Huzoor^aa asked about her field of study, to which she replied she was studying a pre-school teaching course. Huzoor^aa advised her to adhere to religious injunctions, including observing the hijab, offering prayers, helping God’s creation and maintaining modesty. He stated that one must strictly avoid aspects of the local culture that conflict with Islam, such as drinking alcohol or dancing, etc.

However, Huzoor^aa clarified that traditions and cultural aspects that do not conflict with Islam can be adopted. He emphasised that loyalty to one’s country is part of faith; therefore, one should integrate by serving the country and adopting its positive traits. Huzoor^aa noted that if Ahmadi women manifest high morals and a spirit of service, locals will respect them and their choices, including their modest dress.

Overcoming the sense of ‘statelessness’

A student asked how to deal with the feeling of having “no homeland”. She compared the opposition in Pakistan to the bias sometimes faced in Sweden as a foreigner and Muslim.

Huzoor^aa recited the following couplet:

مایوس و غمزدہ کوئی اس کے سوا نہیں

قبضے میں جس کے قبضۂِ سیفِ خدا نہیں

[“None is more hopeless and grief-stricken than he, who does not hold the handle of the sword of God in his hand.”]

He advised her not to despair. He contrasted the situation in Pakistan – where Ahmadis face legal bans on practising their faith, calling the azan, offering prayers, reciting the Holy Quran or even saying salaam – with Sweden, where religious freedom exists. Huzoor^aa described the bias in the West as often being “hidden” but noted that no one prevents Ahmadis from worshipping, reciting the Holy Quran or professing the faith in Islam.

Huzoor^aa termed the feeling of statelessness as a form of despondency that does not behove a believer. He urged the students to interact with locals, build friendships and demonstrate good character. Through positive interaction, prejudices will fade and people will become sympathetic friends.

Career uncertainty and trust in Allah

A student asked how students can maintain trust in Allah when their career paths feel uncertain.

Huzoor^aa explained that this uncertainty usually stems from a few causes: lack of real interest in the subject, low confidence, reluctance to put in the necessary effort or choosing a field that does not match one’s aptitude. He noted that competitive routes such as medicine require sustained hard work and strong results in key subjects like chemistry, physics and biology. Similarly, options such as engineering depend heavily on maths and physics and success in law also demands commitment and suitability.

Huzoor^aa advised students to make thoughtful, informed choices rather than copying friends or relatives without reflection. He encouraged them to assess their own interests and strengths and to consult teachers directly for an honest evaluation of their abilities and the subjects they should pursue.

He also mentioned that jamaats should have a career planning and guidance committee to help students understand their aptitude and plan accordingly.

He reassured the student that there is no need for despair: once a suitable path is chosen, consistent hard work alongside prayer will bring progress and Allah does not allow sincere effort to go to waste.

Conclusion

Towards the end of the meeting, Huzoor^aa spoke briefly with the Sadr Lajna Imaillah and the Sadr AMWSA. Huzoor^aa offered prayers for the attendees, conveyed his salaam and the meeting concluded.

(Summary prepared by Al Hakam)

A glimpse into the recent activities of MKA Canada

North America

Al Hakam Weekly

13th February 2026

A glimpse into the recent activities of MKA Canada

Syed Mukarram Nazeer, Canada Correspondent

Majlis Khuddam-ul-Ahmadiyya Canada undertook a wide range of tabligh and humanitarian initiatives during December 2025.

Attention shifted towards spiritual revival through the commencement of the “Fajr40 Campaign”, which continued until mid-January 2026. The campaign encouraged members to offer Fajr prayer in congregation at their local mosques or Salat Centres for 40 consecutive days. Despite early mornings and challenging winter conditions across Canada, participation remained steady throughout the country. The daily average number of khuddam offering prayer in congregation reached 1,065 on weekends and 550 on weekdays. The campaign served as a practical means of instilling consistency in congregational worship and reinforced the importance of beginning the day with prayer.

Humanitarian service under the department of Khidmat-e-Khalq remained a focus of khuddam activities during December 2025. A nationwide food drive resulted in the collection of over 200,000 pounds of food, which was distributed to local food banks and community organisations. In addition, members across multiple regions organised “Meals on Wheels” initiatives to support the homeless. Two blood drives were also held during this period, further contributing to the welfare of the wider community.

In relation to tabligh, an outreach trip to Northern Ontario was organised in early December. A team travelled from Vaughan (home to the Baitul Islam Mosque) to various cities. Their itinerary included public information stalls, flyer distribution, open houses and direct conversations with members of the public. Close to 400 flyers were distributed and meaningful discussions were held with over 40 individuals. The outreach efforts also included constructive interfaith engagement. In Thunder Bay, members held a detailed discussion with a Lutheran Christian pastor, marked by respectful exchange and openness to further reflection.

“The True Story of Jesus^as” campaign also witnessed notable progress during this period. Media outlets in Northern Ontario expressed interest in the exhibition, resulting in coverage across 10 local newspapers, significantly extending the reach and the audience of the campaign. The “Join Islam” campaign saw 231 members actively engaged in inviting others towards Allah.The Department of Ishaat conducted a subscription campaign for The Review of Religions. Furthermore, two editions of MKA Canada’s monthly publication, An-Nida, were published during November and December 2025, along with a special “Year-in-Review” edition.

World Hijab Day commemorated by Lajna Imaillah, Ottawa West, Canada

North America

Al Hakam Weekly

13th February 2026

World Hijab Day commemorated by Lajna Imaillah, Ottawa West, Canada

Kudirat Salam-Alada, Sadr Lajna Imaillah Ottawa West, Canada

Lajna Imaillah Ottawa West, Canada, joined women worldwide in commemorating World Hijab Day by hosting an interactive Hijab Awareness Stall at a local community library in Ottawa. The event’s purpose was to create a welcoming space where women could explore the significance of the hijab, ask questions freely and experience hijab firsthand.

Women stopped by after seeing our poster, drawn in by its message and the image of the hijab as a symbol of spiritual strength. They browsed our Quran and Islamic literature display, which offered insights into modesty, spirituality and women’s rights in Islam. Some guests also visited the henna corner, where they received beautiful henna designs on their hands.

At the hijab table, many women tried on a hijab for the very first time. Some posed for photos, others lingered in thoughtful silence and a few chose to take a hijab home as a gesture of solidarity and appreciation. Throughout the day, countless participants expressed their admiration for the courage, meaning and dignity embodied in the practice of wearing the hijab, choosing to wear one themselves in support of Muslim women.

Among them were Lydia and Ivana of Bosnian origin. They wore their hijabs with a shared sense of pride, speaking openly about the emotional connection it evoked for them. Moved by the experience, they planned to keep their hijabs on for the rest of the day. We were also joined by Sarah, a retired librarian and dedicated volunteer. She spent time with us sharing stories from her years of service with immigrants and people of diverse faith backgrounds.

The most personalised and hijab-related questions posed to us were, “Do you wear the hijab at home?”, “Do all Muslim women wear it the same way?” and “Is it cultural or religious?”

We made it clear to all our visitors that the hijab is a Quranic injunction rooted in modesty.

World Hijab Day provided a meaningful opportunity to connect with our neighbours, dispel misconceptions and celebrate the beauty of modesty. The hijab is a simple piece of cloth, yet it carries profound spiritual significance for Muslim women who wear it in obedience to the Holy Quran.

Coming from every distant track: Professor Alessandro Bausani visits Rabwah, 1955

Coming from every distant track

Al Hakam Weekly

13th February 2026

Coming from every distant track: Professor Alessandro Bausani visits Rabwah, 1955

Awwab Saad Hayat, Al Hakam

In February 1955, Alessandro Bausani, a renowned Italian professor, visited Rabwah, the newly established headquarters of the Jamaat in Pakistan. He toured various Jamaat offices and buildings and delivered a scholarly lecture on the promotion of Islamic studies in Italy. He was also honoured with the opportunity to meet Hazrat Musleh-e-Maud^ra. (Al Fazl, 15 February 1955, pp. 1, 8)

Alessandro Bausani

Professor Alessandro Bausani (1921–12 March 1988) initially served at the University of Naples “L’Orientale,” where he taught Indonesian, Persian and Urdu literature. He later taught Islamic studies at the Università di Roma “La Sapienza.” In addition to his native Italian, he was well versed in several Oriental languages. Among his many scholarly contributions, he also produced a translation of the Holy Quran into Italian. (“BAUSANI, Alessandro”, treccani.it)

Professor Bausani devoted considerable effort to translating the works of eminent Persian scholars and poets, thereby making a significant contribution to the appreciation of Persian literary heritage in the West. Al Fazl reports that, during this period, he toured universities in Pakistan, delivering lectures on various aspects of Islam at institutions across West Pakistan. On this occasion, he also visited Rabwah to see the headquarters of the Ahmadiyya Muslim Jamaat in Pakistan, at the invitation of Wakalat-e-Tabshir.

Lecture at Rabwah

According to Al Fazl, on this occasion, Professor Alessandro Bausani delivered a lecture in English at Talim-ul-Islam College, Rabwah, on the subject “The Promotion of Islamic Studies in Italy.” In his address, he emphasised that, although the research conducted thus far by Italian Orientalists on Islamic principles might not always appear entirely free from bias from a Muslim perspective, it nevertheless remained independent of imperialist or colonial interests. He noted that missionary motives occasionally influenced such research; however, the practical benefits of these scholarly efforts could not be ignored.

Professor Bausani explained that Italian scholars had travelled to the universities of Andalusia to study the fundamental Islamic sciences. He then highlighted the various phases in the promotion of Arabic sciences and Islamic studies in Italy. In this context, he pointed out that, as early as the eleventh century, numerous works on medicine, law and other core Islamic disciplines had already been translated into Latin and Italian, benefiting not only Italy but the whole of Europe.

Despite this engagement with Islamic sciences, he remarked, strange and unfounded misconceptions about Islam had nevertheless spread throughout Europe – misconceptions so far removed from reality that they bore little resemblance to the truth. Today, however, as a result of modern research, the authentic teachings of Islam and the true events of the life of the Holy Prophet Muhammad^sa have come to light, rendering those baseless notions utterly absurd.

The distinguished guest further observed that such prejudice was rooted purely in political circumstances. During the thirteenth and fourteenth centuries, a change began to take place, and despite discouragement and opposition from certain rulers, Italian Orientalists commenced a direct study of Islam. Gradually, realism prevailed over prejudice. Consequently, in 1509, the Arabic text of the Holy Quran was published in Italy for the first time. Later, in 1684, the first Arabic dictionary and a Latin translation of the Holy Quran, accompanied by brief annotations, were published. Although this was not the first translation of the Quran, it could nonetheless be regarded as the finest of its time.

Referring to the works of Orientalists, Professor Bausani highlighted the contributions of Italian scholars across different periods. He observed that even in works produced after the fourteenth century, traces of bias – contrary to the Muslim point of view – could still be found; yet, the independent-minded reader could not remain unaffected by the intellectual openness reflected in them. He read selected excerpts from certain Orientalists’ writings, noting that, while they raised objections to Islam based on their understanding, they also acknowledged several of its merits.

At the conclusion of the lecture, the president of the session, Respected Chaudhry Asadullah Khan Sahib, Barrister-at-Law, expressed gratitude to the learned speaker. The proceedings of the session had earlier commenced with the recitation of the Holy Quran by Mr Amri Ubaidi Sahib of British East Africa. (Al Fazl, 15 February 1955, pp. 1 & 8)

Question-and-Answer session

Following the lecture, a question-and-answer session was held. In response to a question posed in Arabic by Respected Maulana Abul Ata Sahib, Principal of Jamia-tul-Mubashireen, Professor Bausani stated that, in addition to the University of Rome, where Arabic and Islamic studies were taught, two separate institutions had also been established in Italy devoted exclusively to the teaching of Oriental studies.

He further explained that these institutions regularly published academic journals featuring research articles on Islam and other religions of Asia. In particular, he noted that Rivista degli studi orientali, published by the University of Rome, had on occasion also included information relating to Ahmadiyyat. (Ibid.)

Engagements in Rabwah

During his stay in Rabwah, Professor Bausani was honoured with an audience with the Head of the Ahmadiyya Muslim Jamaat, Hazrat Khalifatul Masih II^ra. He also toured the offices of Sadr Anjuman Ahmadiyya and Tahrik-e-Jadid and visited educational and research institutions, including Jamia-tul-Mubashireen, Talim-ul-Islam College, Talim-ul-Islam High School and the Fazl-e-Umar Research Institute.

Following the aforementioned event at Talim-ul-Islam College, Wakālat-e-Tabshir hosted a tea reception in honour of Professor Bausani. The gathering was attended by the nazirs and wakils of Sadr Anjuman Ahmadiyya and Tahrik-e-Jadid, along with members of the college faculty and several other guests. On this occasion, the Wakil-e-Tabshir, Sahibzada Mirza Mubarak Ahmad Sahib, introduced Professor Bausani to the foreign students pursuing their studies in Rabwah. (Ibid.)

A change in view

If we take a closer look at the Rivista degli Studi Orientali, we can understand why it was so prominent in the professor’s mind. At the same time, he was visiting Rabwah, the journal published his groundbreaking article on Alama Muhammad Iqbal. Reading this article reveals that Alessandro Bausani had a limited understanding of the Ahmadiyya Jamaat, as the information he presented was derived from secondhand sources. (Rivista degli studi orientali, Vol. 30, Fasc. 1/2 (Febbraio 1955), pp. 55-102)

In later publications, the professor demonstrated a much better understanding of the Ahmadiyya Jamaat after visiting Rabwah. Previously relying on secondary sources and limiting mentions of the Jamaat to footnotes, he now includes detailed extracts and notes that reflect firsthand experience. In Bausani’s later work, “L’Islam: Una religione, un’etica, una prassi politica,” his tone towards the Ahmadiyya Muslim community is notably more balanced, offering a more comprehensive look at its beliefs and history. (L’islam: Una religione, un’etica, una prassi politica, 1980, pp. 121-125)

“Their center, following the partition of India, was transferred to Pakistan, to a semi-desert locality called Rabwah, near Lahore, where – almost by enchantment (the Ahmadiyya are very few in number and methodical) – a veritable city has arisen, almost exclusively inhabited by Qādiyānīs.” (L’islam: Una religione, un’etica, una prassi politica, 1980, p. 124)

Whether this change was influenced by his visit to Rabwah in February 1955 cannot be stated with certainty, but the contrast with his earlier writings is clear.

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Al HakamThe Weekly

AlhakamAl hakam newspaper

Friday Sermon

23 January 2026

The Prophet’ssa love for Allah: A model of devotion and tranquil worship

Omar Farooq, Missionary & Head of MTA USA Studios

Why the halftime show carries such weight

A noticeable shift over the last five shows

From protest to performance

Catharsis without consequence

Why institutions prefer this model

The President’s reaction in context

A broader moral question

Real change is not performative, it requires deeper reform

The essence of loyalty for Waqf-e-Nau

The Big Bang and the creation of the universe

Preserving dignity when giving charity

Spiritual fluctuations

Salvation and Divine judgement

Restoring motivation

International training for students

Islam as a ‘stranger’

Engaging khuddam

Prohibition of fasting on Eid

Balancing busy careers and service

Increasing love for the Holy Prophetsa

Marriage and self-discipline

Integrating new converts

Conclusion

Salmana Mehmood, Ghana

How does Ramadan affect the body?

How does Ramadan affect our nutrition and health?

Steps for eating healthy during Ramadan

What can we eat and drink for suhoor?

What can we eat and drink for iftar?

Conclusion

Tahmeed Ahmad, Al Hakam

The exhibition

Panel discussions and panellists

Message from Hazrat Khalifatul Masih V

Conclusion of the symposium

Interview with the chairman of IAMLA

Priorities for AMWSA and balancing knowledge

Understanding Divine attributes

Global conflict and the role of Ahmadis

Guidance for students facing visa issues

Facing World War III with faith and planning

Navigating local culture and identity

Overcoming the sense of ‘statelessness’

Career uncertainty and trust in Allah

Conclusion

Syed Mukarram Nazeer, Canada Correspondent

Kudirat Salam-Alada, Sadr Lajna Imaillah Ottawa West, Canada

Shahid Ahmad Masud, Regional Missionary, Ivory Coast

Inauguration of two mosques

Regional Library in Bondoukou

Awwab Saad Hayat, Al Hakam

Alessandro Bausani

Lecture at Rabwah

Question-and-Answer session

Engagements in Rabwah

A change in view

The Prophet’s^sa love for Allah: A model of devotion and tranquil worship

Increasing love for the Holy Prophet^sa