Friday Sermon – Allah is supreme: The Prophet’s (sa) love at Uhud (30 January 2025)

Friday Sermon

Al Hakam Weekly

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6th March 2026

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Friday Sermon

6 February 2026

The harmony of love and worship: The Prophet’s^sa model

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

Allah the Almighty has declared that the Holy Prophet^sa is an excellent model for us in every regard. In the previous sermons, the love of the Holy Prophet^sa for Allah was being mentioned. In relation to his love for Allah, the standard of his worship was also mentioned. Initially, I intended to mention his worship as a separate subject after having completed the topic of his love for Allah. However, when I started relating accounts about his love for Allah, many incidents of his worship were also mentioned.

Although I wanted to, I was unable to separate these two topics, as both are intertwined. Worship is not possible without the love of Allah, and to love Allah is not possible without worship. If one does not love Allah, they cannot truly worship Him either. Nevertheless, I will elaborate further on this topic today, but from the perspective of worship. However, as I mentioned in the previous sermon, the pinnacle of this is the love of Allah the Almighty. In reference to a verse, I have already elaborated in the previous sermon how Allah the Almighty has mentioned the status of the worship of the Holy Prophet^sa in the Holy Quran, in the following verse:

قُلْ اِنَّ صَلَاتِیْ وَنُسُکِیْ وَمَحْیَایَ وَمَمَاتِیْ لِلّٰہِ رَبِّ الْعَالَمِیْنَ

“Say, ‘My Prayer and my sacrifice and my life and my death are [all] for Allah, the Lord of the worlds.’”

As I mentioned, I have already expounded on this verse in the previous sermon. As such, there is no need to repeat it again. Following this, Allah the Almighty commanded the Holy Prophet^sa to proclaim:

فَاتَّبِعُوْنِیْ یُحْبِبْکُمُ اللّٰہُ

[“Follow me: (then) will Allah love you.”]

Thus, commanding us to acquire those standards as well. Allah the Almighty says that tell people that if you follow me, then Allah will love you as well, and you will be able to acquire the love of Allah. Thus, by commanding the Holy Prophet^sa to make this announcement, Allah the Almighty also commanded us to make sincere efforts to attain these standards.

With regard to worship, Allah the Almighty has given us countless commandments in the Holy Quran through the Holy Prophet^sa. At one place, He says the following:

وَمَا خَلَقْتُ الْجِنَّ وَالْاِنْسَ اِلَّا لِیَعْبُدُوْنِ

“And I have not created the Jinn and the men but that they may worship Me.”

As such, the Holy Prophet^sa clearly said that if you wish to follow me, then just as I have understood the purpose of the creation of man, you too should understand it and try to discharge its due right. Only then will you be able to fulfil the purpose of your creation, and only then will you be able to acquire the love of Allah the Almighty.

Then, drawing our attention towards prayer, Allah the Almighty has stated at another place:

يٰٓاَيُّہَا النَّاسُ اعْبُدُوْا رَبَّكُمُ الَّذِىْ خَلَقَكُمْ وَالَّذِيْنَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُوْنَ

“O ye men, worship your Lord Who created you and those who were before you, that you may become righteous.”

Thus, in order to gain the nearness of Allah the Almighty and to become righteous, it is essential to worship Allah the Almighty and to elevate the standard of worshipping Him to the highest degree.

Following this, Allah the Almighty says:

يٰٓاَيُّہَا الَّذِيْنَ اٰمَنُوا ارْكَعُوْا وَاسْجُدُوْا وَاعْبُدُوْا رَبَّكُمْ وَافْعَلُوا الْخَــيْرَ لَعَلَّكُمْ تُفْلِحُوْنَ

“O ye who believe! bow down and prostrate yourselves in Prayer, and worship your Lord, and do good deeds that you may prosper.”

Thus, when the Holy Prophet^sa gave us these commandments, he demonstrated their highest standard through his own practice and then drew our attention to the fact that true obedience and following him would only be complete when you strive to bring yourselves to that standard. The prayers he offered for his Ummah will only encompass us and benefit us when we constantly keep his example and his commandments in view and try to act upon them. Mere outward display or verbal claims cannot bring true benefit. In any case, I have already presented many examples from the standards he established, and there are others which I shall now present.

He never allowed any opportunity for the worship of Allah Almighty to slip by. Rather, even while sleeping, he was engaged in worship, as he himself stated: “My eyes sleep, but my heart is never heedless of the remembrance and worship of Allah Almighty.” (Sahih al-Bukhari, Kitab al-manaqib, Hadith 3569)

He also instructed his followers that this should be their standard – that Allah Almighty should always remain before them, as it were.

In matters of worship, he would analyse himself with absolute precision. In this regard, there is a narration in which Hazrat Aisha^ra stated that the Holy Prophet^sa once offered prayer wearing a cloak that had patterns on it. He glanced at its patterns once, and when he had finished the prayer, he said, “Take this cloak of mine to Abu Jahm and bring me Abu Jahm’s Anbijani cloak (i.e., a plain cloak without patterns) because it has just distracted me from my prayer.” In other words, even a slight glance towards it was unacceptable to him, lest his attention be diverted from Allah Almighty.

Hazrat Aisha^ra further stated that the Holy Prophet^sa said, “I kept seeing its patterns while I was in prayer, and I feared that it might take place in trial.” (Sahih al-Bukhari, Kitab as-salat, Hadith 373)

Explaining this, Syed Zain-ul-Abidin Waliullah Shah Sahib writes, “The theme of this chapter is that clothing should be simple and free from such adornment that diverts attention. With intellectual development, a person is naturally inclined towards simplicity.”

Even today, we observe that people of refined taste prefer simple colours when choosing clothing, whereas some people are constantly looking at their clothes and focusing on keeping their creases straight. In prayer, however, one’s entire attention should be directed towards Allah and not towards clothing.

He further writes, “Prayer requires complete concentration. (That is, prayer can only truly be counted as a prayer when a person is wholly absorbed in it and offers it with full concentration.) Therefore, the customs and teachings of Islam have disapproved of the presence of anything in the worshipper’s environment that draws his attention towards itself. From this, it becomes clear how deeply and attentively the Holy Prophet^sa wished to worship Allah Almighty – to the extent that even the slightest glance at anything that could divert attention from Allah was not tolerated.

Accordingly, various ahadith mention that there should be no pictures, no clothing with images in front of a person, and no curtains bearing images, because all such things can become a cause of distraction in prayer. For this reason, they have been prohibited. While offering prayer, there should be no curtains or images in front of a person that divert attention by facing them, and such things should not be in the direction of the Qiblah.” (Sahih al-Bukhari [Urdu translation], Vol. 1, Nizarat Ishaat, p. 479)

Similarly, another narration mentions his exemplary standard. Hazrat Ja‘far bin Muhammad narrates from his father that Hazrat Aisha^ra was asked: “In your house, how was the bed of the Messenger^sa of Allah?” She replied, “It was made of leather, and date-palm fibres were filled inside it.” Hazrat Hafsah^ra was asked, “What was the condition of the bed of the Holy Prophet^sa in your house?” She replied, “It was made of wool, (meaning it was made from the soft hair of animals). I used to place two layers of it, and it would become a little soft, and the Holy Prophet^sa would sleep on it. One night, I thought, why should I not place four layers so that it becomes softer and more comfortable and becomes a greater source of comfort for him. So, I placed four layers of it. In the morning, the Holy Prophet^sa said: ‘What did you spread for me last night?’” Hazrat Hafsah^ra says: “I submitted, ‘It was your own bed; but I only placed four layers so that it might become more comfortable for you.’ The Holy Prophet^sa said, ‘Leave it as it was before, because its extra softness was becoming an obstacle for me in the night prayer.’” (Shamail-ul-Nabi, Hadith 314, Noor Foundation, p. 134)

Even though the softness of the bed could not actually become a barrier in his worship, even then the Holy Prophet^sa could not tolerate the idea that because the bed was soft, he might lie down on it for a little while and not awaken for the worship of Allah the Almighty. He had noticed its softness. So, this was his exemplary standard.

The condition of his worship has been described by the Mother of the Believers, Hazrat Saudah^ra, in the following way: she states, “Once I prayed behind the Holy Prophet^sa, and he went into the bowing position, to the extent that I eventually had to hold onto my nose.” Meaning the bowing was so long that I feared blood might start flowing from my nose. (Al-Isabah Fi Tamyiz Al-Sahabah, Kitab-ul-Nisa, Vol. 8, Dar Al-Kotob Al-Ilmiyah, 1995, pp. 196-197)

Nonetheless, this condition is only possible when such love exists that a person does not wish to leave the doorstep of the Beloved. In whichever posture he goes, in whichever condition he goes, he becomes completely absorbed in it. Similarly, regarding the standard of worship, another narration is related by Mutarraf from his father. He says: “I saw the Messenger^sa of Allah offering prayer in such a condition that because of weeping, a sound like the grinding of a mill was coming from his chest” (Sunan Abi Dawud, Kitab as-salat, Hadith 904)

It means that just as a mill operates and a grinder turns, a similar sound was emanating from him. In another narration, the example of a pot boiling has also been given. (Sunan an-Nasa‘i, Kitab as-sahw, Hadith 1214)

Then, in another narration, it is mentioned that Hazrat Mu‘adh bin Jabal^ra relates, “I was seated behind the Holy Prophet^sa on a mount, and between him and me was the back part of the saddle. He said, ‘O Mu‘adh bin Jabal.’ I said, ‘I am present, O Messenger^sa of Allah, and this is my honour.’ Then he travelled for a short while and said, ‘O Mu‘adh bin Jabal.’ I again said: ‘I am present, O Messenger^sa of Allah, this is my honour.’ Then he travelled for a short while and said: ‘O Mu‘adh bin Jabal.’ I said, ‘I am present, O Messenger^sa of Allah, and this is my honour.’ The Holy Prophet^sa said, ‘Do you know what rights Allah has over His servants?’ I said, ‘Allah and His Messenger^sa know best.’ He said, ‘The right of Allah over His servants is that they worship Him and do not associate anyone with Him.’ Then he travelled for a short while and said, ‘O Mu‘adh bin Jabal.’ I said, ‘I am present, O Messenger^sa of Allah, and this is my honour.’ He said, ‘Do you know what rights the servants have over Allah? (First, it was Allah’s right; now, it’s the right of the servants, once they perform worship, what are their due rights?) I said, ‘Allah and His Messenger^sa know best.’ He said, ‘That He should not punish them, (meaning Allah the Almighty should not punish His servants).’” (Sahih Muslim, Kitab al-iman, Hadith 35)

Thus, the Holy Prophet^sa not only established his own standards, but also advised others to attain those standards, that if you also act in this way, you will gain the love of Allah the Almighty and will be saved from Allah the Almighty’s punishment.

Whilst praising the Holy Prophet^sa, the Promised Messiah^as states in one place:

“The Holy Prophet^sa was commissioned for the propagation of the Holy Quran, and likewise he was commissioned to establish the sunnah. Therefore, just as the Holy Quran is certain and incontrovertible, so too is his established sunnah (that is, an established practice which reaches back to the Holy Prophet^sa, and which has been transmitted continuously through an unbroken chain of practical observance).

Both of these services were personally fulfilled by the Holy Prophet^sa and he regarded both as his duty. When the commandment concerning Prayer was revealed, the Holy Prophet^sa explained the Word of Allah the Almighty through his own practice and demonstrated it in a practical form. Thus, he demonstrated that these are the units (rak‘at) of the Fajr prayer, those of the Maghrib prayer, and likewise specified the rak‘ats for the remaining prayers. In the same manner, he demonstrated the performance of Hajj through his own example, and thereafter, by personally obligating thousands of Companions to adhere to this practice, he firmly established a powerful and enduring system of practical continuity. He demonstrated these acts himself and then ensured their observance by others.

Thus, that practical model which continues to be witnessed and experienced within the Ummah as an established practice is what is called the sunnah.”

The Promised Messiah^as further states:

“Ahadith were not written down in the presence of the Holy Prophet^sa nor was there any formal arrangement made at that time for their compilation.”

The Promised Messiah^as was drawing a comparison between sunnah and Hadith, seeking to clarify the distinction between the two. He stated that the sunnah precedes Hadith in rank, and that the position of Hadith comes thereafter. Moreover, any Hadith that does not conflict with the Holy Quran or with the sunnah of the Holy Prophet^sa is to be regarded as authentic. (Review Bar Mubahatha Batalwi Wa Chakralwi, Ruhani Khazain, Vol. 19, pp. 210-212)

Hence, while praising the lofty standards of worship established by the Holy Prophet^sa he also made it clear that he demonstrated all of these acts through his own practice, exhorted his followers to act upon them, and ensured that they did so. This, then, is the sunnah that has continued to reach us until this day. The exemplary models of the noble Companions that have been transmitted to us are the direct result of the training imparted by the Holy Prophet^sa.

The Holy Prophet^sa trained his Companions in such a manner that the standards of their worship continued to rise ever higher, and their degree of love for Allah the Almighty likewise continued to increase. This is the noble model established by the Holy Prophet^sa– one that his Companions adopted and which remains the same injunction for us as well.

The Holy Prophet^sa greatly emphasised the importance of the Tahajjud prayer and exhorted that it should be regularly observed. Elaborating upon this in one place, Hazrat Musleh-e-Maud^ra has written:

“The Holy Prophet^sa, attached such importance to these voluntary prayers that, despite their being voluntary, he would personally go out at night to observe who among the Companions was offering them. (That is, he would walk through the streets and pathways of the city, and from the sounds of prayer, it would become apparent where people had risen for worship at the time of Tahajjud and who had not.) In this manner, he would also take note of who was observing the Tahajjud prayer and who was not.”

In contrast, today, if someone is asked about their prayers, or is merely advised that one should offer prayers in the mosque – or if one is asked how many daily prayers one attends in congregation – people immediately begin to object, saying that this is a personal matter, what right does anyone have to object or what right does the Jamaat have to ask, as this is a personal matter between themselves and God! Yet the Holy Prophet^sa, himself used to take account even of the Tahajjud prayer.

“On one occasion, mention was made in his gathering of Hazrat Abdullah bin Umar^ra that he was a very good person and possessed many admirable qualities. The Holy Prophet^sa remarked, ‘Yes, he is indeed a very good man – provided he observes the Tahajjud prayer,’ for he was young and did not observe regularity in offering Tahajjud, and thus the Holy Prophet^sa drew his attention to it in this manner.

“The Holy Prophet^sa further stated that Allah the Exalted shows mercy to that husband and wife such that when the husband awakens at night, he rises to offer Tahajjud and also awakens his wife, encouraging her to do the same; and if she does not awaken, he sprinkles water upon her face to awaken her. Likewise, if the wife awakens first, she should offer Tahajjud herself and awaken her husband, and if he does not awaken, she should sprinkle water upon his face.

“Observe how, on the one hand, the Holy Prophet^sa declared the observance of due respect by the wife towards her husband to be of great importance, and yet, on the other hand, he deemed it permissible – even to the extent of sprinkling water upon the face – for the purpose of awakening one another for the Tahajjud prayer. This clearly demonstrates the degree to which the Holy Prophet^sa regarded the Tahajjud prayer as essential.

“The Holy Quran states that rising at night disciplines the soul, and that is why the Holy Prophet^sa would say to his Companions, ‘Even if you can offer only two rak‘at [units of prayer] of Tahajjud, do not neglect it.’

“Narrations from the ahadith also affirm that in the last part of the night, Allah draws near and accepts many prayers. Thus, Tahajjud is of great importance and immense benefit.” (Sirat-un-Nabi, Vol. 1, pp. 416-417)

There is no doubt that salvation comes only through Divine grace; no person can claim deliverance on account of his deeds. The one most perfect in deeds and most obedient to God is Prophet Muhammad^sa, yet even he placed no reliance upon his deeds.

As narrated in the hadith, which I have mentioned in a previous sermon, the Holy Prophet^sa told Hazrat Aisha^ra and others when they asked, “Will you not enter Paradise because of your deeds?” He replied, “No, Aisha, I shall enter Paradise only through the grace of Allah.”

When a person such as Prophet Muhammad^sa, whose every breath, every movement and action was worship, whose sleep and wakefulness were acts of devotion, whose every act, even attending to personal needs or approaching his wives, was counted as worship – when such a devoted worshipper declares that he depends not on his deeds but upon God’s grace, then who among us can claim they will enter Paradise through deeds alone?

Do not fixate on how every action of the Holy Prophet^sa became worship. It is because Allah the Almighty Himself declared that his every state was worship. A person who is unaware may question how every action of the Holy Prophet^sa could be counted as worship, but we must remember that it is entirely true that every deed of Prophet Muhammad^sa was worship. This is not applicable to any person besides him. He alone is the perfect exemplar, and all his deeds were performed solely for the pleasure of God.

Any act carried out purely for God’s pleasure becomes an act of worship. This is not true for any other person, that their every single action is, in fact, worship. Regarding the Holy Prophet^sa, God has said:

لَکُمْ فِیْ رَسُوْلِ اللّٰہِ اُسْوَةٌ حَسَنَةٌ

That is, in every action of the Prophet^sa of Allah is an example for you.

Does this not mean that through his actions the Holy Prophet^sa should demonstrate which deeds are lawful and which are unlawful, which are praiseworthy and which are reprehensible, which are permissible and which are forbidden? Every act of his was a teaching and a description.

For instance, his prayers were not merely obedience to a divine command; they were a declaration: “These are the obligatory prayers, these are the sunnah prayers, and these are the voluntary – distinct from obligatory prayers – which are necessary in bringing one nearer to God.”

His eating was likewise an open declaration about what he ate being lawful and whatever he refrained from eating not being fit for consumption.

Since every action of the Holy Prophet^sa was an example for mankind, whatever he permitted or practised became a form of worship, and whatever he forbade or abstained from also fell within the bounds of worship.

Thus, all his actions were acts of worship, for each was in accordance with the command of God Almighty.

For example, a man once asked about the time of the Asr prayer. Normally, offering a prayer at its earliest time is most preferred, but the Holy Prophet^sa delayed the Asr prayer until the time had become very constrained. That delay too was worship, because he was teaching that if one, for some reason, cannot pray at the earliest time, then even if one offers it before the end of its prescribed time, the prayer remains valid.

Hence, in his duties and in his obligatory acts, and in the voluntary devotions and established practices, all were a proclamation that these are forms of worshipping God.

Despite all of this, the Holy Prophet^sa still said that he would enter Paradise only by God’s grace. Although Allah the Almighty had declared that all his actions were acts of worship, he still said, “I shall enter Paradise by the grace of Allah.”

So how can we, whose deeds are meagre, claim that we shall enter Paradise because of our deeds? This makes it clear just how indispensable divine grace is. It is an essential component. Yet that grace is not attained by mere words or claims of faith, for it also demands something. Merely claiming to have faith carries no weight. What does it demand? It requires striving in deeds. It is to act upon the practices of the Holy Prophet^sa, to strive to raise one’s standard of worship, and to seek the love of Allah the Almighty. As I said in the beginning, worship cannot exist without the love of God, nor can the love of God exist without worship. (Khutbat-e-Mahmud, Vol. 7, pp. 111-112)

Concerning the Holy Prophet’s^sa manner of supplication, Hazrat Musleh-e-Maud^ra writes in his commentary – some of which I will mention in my own words; however, this is taken from his excerpt – that many people pray, yet their eyes, hearts, minds and souls do not support their prayer. They pray, yet their eyes wander, their hearts are disconnected, their minds are distracted, and their chests contain no fervour of divine love.

The result is that, since their hearts and minds do not support their supplication, their prayer remains a hollow formality. Their eyes do not moisten; their hearts do not melt. In true prayer, one’s eyes should brim with tears, the heart should melt out of tenderness, and the mind should turn wholly toward God.

When the chest does not surge with passion, the prayer disperses like dust in the wind.

The Holy Prophet^sa, who was the most self-reliant and honourable among men, but during supplications, sounds would emanate from his blessed chest like the boiling of a pot, and he would weep so profusely that his beard would become soaked with tears. Yet many people, out of pride and habit, even before God, disdain weeping in prayer. (Sirat-un-Nabi, Vol. 2, p. 149)

Developing fervour in prayer is also extremely important. One must make a conscious effort to achieve this. In order to do so, the Promised Messiah^as has provided a practical solution: one should compose their facial expression to resemble crying, for the external state has an effect upon the heart, and then tears naturally begin to flow. (Malfuzat, 2022, Vol. 7, p. 79)

Thus, where the Holy Prophet^sa taught us that the standards of his worship were that he remained ever grateful and recognised that Allah’s grace would safeguard him and he worshipped and expressed gratitude for Allah’s blessings in order to receive this grace, he also demonstrated that as Allah the Almighty is Self-Sufficient, he felt that if he would not be grateful then there was no telling how Allah the Almighty might treat him. Therefore, when the likes of the Holy Prophet^sa, the chief of all the righteous, did not consider himself to be free from undertaking righteous deeds, how can anyone else claim to be free from them? How can people say that they are now free of the need to act, that they have no need for undertaking good deeds, and that, in any case, Allah the Almighty will forgive them? Such statements can only be made by disbelievers, not believers. (Sirat-un-Nabi, Vol. 2, p. 183)

The Holy Prophet’s^sa remembrance of Allah is part of his sunnah [practice]. He regularly engaged in the remembrance of Allah. In this regard, Hazrat Musleh-e-Maud^ra once explained in a sermon that one form of remembrance is that which is performed at the time of sleeping. When going to sleep, the Holy Prophet^sa would recite Ayat al-Kursi, Surah al-Ikhlas, Surah al-Falaq and Surah an-Nas – the last three chapters of the Holy Quran – three times, then blow into his hands and pass his hands over his body. He would begin from the head and pass his hands over his body as far as they could reach. This is a sunnah of the Holy Prophet^sa. Any act which he consistently and regularly observed as a religious practice is termed sunnah. Since he always observed this form of remembrance – reciting Ayat al-Kursi and the last three chapters of the Holy Quran – every Muslim should adhere to this sunnah and, indeed, make it an essential part of their life.

Thus, remembrance of Allah should not be abandoned with the thought that it is not entirely essential and that overlooking it would not lead one to Hell; nor should one think that remembrance of Allah alone is sufficient to lead one to Paradise, with no need for carrying out any deeds. The obligatory duties must also be fulfilled. Some people write to me asking for a small supplication or a form of remembrance which they can practise so that they may develop virtue, so that their sins may be removed, their affairs may be resolved, and they may attain nearness to Allah the Almighty. The foremost practice is worship; that is, the obligatory prayers. In addition to the obligatory prayers, the Holy Prophet^sa also offered voluntary prayers. Therefore, a person must first attain the standards of presenting oneself before Allah the Almighty in prayer. Then come the voluntary prayers, and then the remembrance of Allah.

Remembrance of Allah leads a person towards virtue, but one must simultaneously adopt other moral qualities as well. A person must adopt a high moral character. To attain nearness to Allah the Almighty, to resolve one’s problems, and to secure the acceptance of one’s prayers, it is essential to act upon every command of Allah the Almighty and to do so in the manner demonstrated by the Holy Prophet^sa. One must strive towards this and adhere to the complete sunnah.

In any case, one should not think that abandoning remembrance of Allah leads to Hell, nor that remembrance of Allah alone will lead to Paradise or resolve all problems. Deeds are essential, and fulfilling the obligatory duties is essential. When someone like the Holy Prophet^sa employed the remembrance of Allah for his [spiritual] progress, how can we claim that we have no need for the remembrance of Allah? It was the sunnah of the Holy Prophet^sa that whenever he went to sleep, he would recite Ayat al-Kursi and the last three chapters of the Holy Quran three times, as mentioned, then blow into his hands and pass them over his body. (Khutbat-e-Mahmud, Vol. 11, pp. 19-21)

Hazrat Musleh-e-Maud^ra has also drawn attention to other matters in great detail. At one instance, he writes that those who become religious leaders often feel that their worship and remembrance of God must exceed that of others. Some religious leaders who regard themselves as scholars or heads of religious organisations believe that their worship should surpass that of ordinary people, and for this purpose, they deliberately adopt artificial behaviour so that others may regard them as pious. Major leaders and politicians have now also begun to adopt such practices whereby prayer beads are seen in their hands. Imams of mosques or office-holders of organisations present themselves as role models for the world or attempt to create the impression that they are exemplars. Believing themselves to be models, they resort to pretence and outward display.

Such tendencies are found among Muslim and non-Muslim leaders alike, and even within the traditions of certain tribes. In any case, among Muslims, this outward display is manifested through things like ablution, which they do with excessive care, washing their limbs for prolonged periods, even claiming that the drops of water falling during ablution should not touch the body as they would cause impurity. They prolong their prostrations and bowing in prayer, displaying an outward form of humility and submissiveness purely for show. If this were done to attain the love of Allah the Almighty, it would be another matter, but it is done merely to impress the world. They recite lengthy incantations in public, keep prayer beads in their hands, and outwardly appear to be engaged in the remembrance of God. However, despite being the most God-fearing and the most righteous, and despite the fact that no human being could match him in the fear of Allah, the Holy Prophet^sa maintained simplicity in all these matters. His life was entirely free from such pretensions.

It is narrated by Hazrat Abu Qatadah^ra that the Holy Prophet^sa said: “At times, I stand in prayer intending to prolong it, but when I hear the crying of a child, I shorten my prayer out of concern that I may cause hardship for the child’s mother.” Such was the Holy Prophet’s^sa simplicity that upon hearing a child’s crying, he would hasten his prayer. The Sufis of today might consider such a statement beneath their dignity. They take pride in proclaiming that they become so absorbed in prayer that they lose all awareness, and even if drums were beaten beside them, they would remain unaffected. But the Holy Prophet^sa was free from such pretensions. His greatness was bestowed by God Almighty, not conferred by human beings. He sought nothing from people; he sought greatness only from God Almighty. Hence, he was free from these affectations. Such notions can only be held by those who believe that honour is granted by people.

Such ostentation can only be found among those who consider the source of honour to be man. Those who regard Allah the Almighty as the true Bestower of honour – following the practice established by the Holy Prophet^sa and demonstrated through his own example – can never entertain such notions. Simplicity is found among them, and indeed it ought to be the case.

Hazrat Anas^ra relates that on one occasion, he was asked whether the Holy Prophet^sa ever offered prayer while wearing his shoes. On the one hand, there are acts of worship and the striving for lofty spiritual standards; yet, where ease is required, Islam provides ease as well. Just as I have explained with regard to the time of the Asr prayer, every aspect was taken into consideration by the Holy Prophet^sa. Nevertheless, the true reality is that the worship of Allah and attaining His pleasure should be foremost in view.

When Hazrat Anas^ra was asked whether the Holy Prophet^sa offered prayer while wearing his shoes, he replied that indeed he did. From this incident, it becomes evident how the Holy Prophet^sa avoided unnecessary formalities and undue constraints.

There are Muslims [today] who are unfamiliar not only with the true essence of faith and Islam but even with its teachings. If they were to see someone offering a prayer while wearing shoes, they would raise an uproar. Unless a person fulfils every condition according to their own assumptions, they are unable even to tolerate the sight of him. Yet the Holy Prophet^sa is the perfect model for us. His practice was to consider the reality of circumstances rather than bind himself to unnecessary formalities.

Such attitudes persist even today. An Ahmadi has written to me, narrating that someone objected to him, saying, “You have said such-and-such words, or you have recited the Kalimah.” To this, he responded, “You do not even offer prayers; you neither know how to pray nor have you read the Holy Quran. What connection do you have with these matters?” He went on to say that whether one knows how to pray or not, since “you are an Ahmadi, a Mirzai, a Qadiani, you should neither offer prayers nor know how to do so.” Such is the condition of people even in our own times. They oppose us, yet themselves do not act upon these teachings.

In any case, purity and cleanliness are prerequisites for the worship of Allah the Almighty, and this is established by the Holy Quran and the ahadith. Therefore, if one’s shoes are clean and have not been worn in places where there is a likelihood of impurity, there is no harm, when the need arises, in offering prayer while wearing them. By practising this, the Holy Prophet^sa conferred a great favour upon his Ummah by delivering them from unnecessary formalities and artificialities for the future. Those who indulge in disputes over such matters today and are enamoured of rigid formalism should derive benefit from this noble example.

An action that does not detract from the majesty of Allah the Almighty or from righteousness cannot diminish a person’s spiritual rank. (Aan-Hazrat^sa Ki Sadah Zindagi, Anwar-ul-Ulum, Vol. 12, pp. 517-519)

The establishment of salat is of the utmost importance. It includes offering prayer oneself, encouraging others to do so, and offering it with sincerity and fervour – performing it in a state of ablution, calmly and attentively, in congregation, and in full observance of its conditions. The ahadith state that salat serves as a means of communion between God and His servant. Through it, that Divine quality which Allah the Almighty seeks to instil in believers through the Prophet descends upon them, and they become imbued with the colour of Allah.

The Holy Prophet^sa attached such great importance to congregational salat that on one occasion a blind man came to him and submitted, “O Messenger^sa of Allah, my home is very far from the mosque, and I experience great difficulty in reaching it. Therefore, if you permit me, I would like to offer my prayers at home on the days it rains.”

In Medina, the houses were constructed of mud, and during rainfall, water would accumulate in the streets, making it necessary to walk along the sides of the houses. Therefore, to protect the walls from rainwater, stones were placed along their bases so that the water would strike the stones rather than damage the mud walls. The blind Companion explained that because of the water, he could not walk in the middle of the path, and if he walked along the sides, he could not see, and the stones would hurt his feet, creating a risk of injury or falling. He therefore asked whether he might offer his prayers at home.

The Holy Prophet^sa replied, “Very well, you may do so; there is no harm if you experience such difficulty.” When the man had departed, the Holy Prophet^sa, after a short while, said to the Companions, “Call him back.” When he returned, the Holy Prophet^sa asked, “Does the call to prayer [Azan] reach your home?” He replied, “Yes, O Messenger^sa of Allah, the call to prayer does reach my home.” Thereupon, the Holy Prophet^sa said, “If the call to prayer reaches your home, then you must come to the mosque, even if you stumble or are injured on the way.” (Tafsir-e-Kabir, 2022, Vol. 10, pp. 23-25)

The Promised Messiah^as states:

“I say again that such are the people in whom the trees of the love of Allah the Almighty are planted and nurtured, and upon them grow those sweet and pure fruits which are everlasting. Remember that this is the very station at which the spiritual journey of the Sufis reaches its culmination. When the seeker arrives at this point, he beholds nothing but the manifestation of God.” The Promised Messiah^as states: “When one reaches the state of Ta‘abbud (i.e., offering prayer in its correct form, deemed to be prayer in its true essence) it is in this state that one only remembers Allah the Almighty and while worshipping Him, only Allah remains his focus; this is termed as true worship.”

The Promised Messiah^as states:

اِنَّنِیْ لَکُمْ مِّنْہُ نَذِیْرٌ وَّ بَشِیْرٌ

“I am to you a Warner, and a bearer of glad tidings from Him”.

The Promised Messiah^as states: “Since this ‘Ta‘abbud Tam’ that is – complete and absolute devotion rendered purely and exclusively for Allah the Exalted – is a matter of the highest significance, a human being cannot fulfil it without a noble example and a perfect model. Nor can one accomplish this without the full effect of a holy and divine power. For this very reason, the Holy Prophet^sa stated that he had been sent by that very God as a Warner and a Bearer of glad tidings: if you obey me and accept me, then there are great glad tidings for you, for I am a Bearer of glad tidings; but if you reject me, then remember that I have come as a Warner, and you will then have to face great punishments and afflictions.” (Malfuzat, 2022, Vol. 1, pp. 472-473)

Thus, this is a matter which we must ponder over deeply. Having accepted the Holy Prophet^sa by following his perfect example, we have accepted him as one who gives glad tidings. Yet, we can attain these glad tidings only when we fulfil the due rights of our worship and endeavour to attain that standard which is required to follow his noble example. It should be remembered that such an endeavour demands sacrifice; it requires striving. Upon asking, some people easily say that they try to offer the five daily prayers. This is akin to deceiving one’s own self. If one’s effort were genuine, it would be accompanied by deep concern and restlessness. Therefore, we need to analyse ourselves and see whether our efforts are truly sincere efforts or not.

The Promised Messiah^as stated: “Observe the condition of the Holy Prophet’s^sa worship.

He would go to the Cave of Hira, a cave where there was fear of all kinds of wild animals, snakes, leopards, etc. (It has already been mentioned earlier that he would go there to supplicate and pray. Having mentioned this, the Promised Messiah^as stated:)

“It is a general rule that when the attraction of one side increases significantly, the fear of the other side is removed from the heart. (When the attraction of the love of Allah the Almighty increases and one’s attention is drawn towards His worship, then the fear of other worldly things vanishes. The Promised Messiah^as then gives an example:)

“Some women who are easily frightened have been observed going to places out of necessity in the dark of night when a child is sick, where it would be difficult for them to go even during the day.”

The Promised Messiah^as states: “When fear of God and love prevail, all other fears and types of love disappear. Isolation is necessary for making such a supplication. It is through such a complete relationship that Divine splendour becomes manifest, and every relationship requires such privacy,” i.e., it is manifested only when one forges a connection with God in isolation. (Malfuzat, 2022, Vol. 7, p. 186)

He further states:

“Worship should be solely for Allah the Almighty and not out of pretentiousness. If, in obedience, worship, and service, one proceeds with patience, Allah will never allow it to be wasted. In Islam, there have been thousands whom people recognised solely through their spiritual light. They did not need saffron-coloured garments, long cloaks, or special attire to distinguish them, nor have the righteous servants of God worn such clothing whereby, adorning such cloaks, they might be considered great ascetics, Sufis, or exceptionally pious. The Holy Prophet^sa did not wear any distinctive garment by which he could be recognised among the people. Rather, on one occasion, a man mistook Hazrat Abu Bakr^ra for the Prophet and shook hands with him, showing him reverence and respect. Subsequently, Hazrat Abu Bakr^ra stood up and began to fan the Prophet^sa of God, thereby demonstrating not through words but through action that this is the Holy Prophet^sa, and that I am merely a servant.

“When a person worships God, what need do they have to wear such colourful garments, adopt a special appearance, or walk about adorned with rosaries and garlands? (That is, some people hang garlands of beads around their necks and carry long rosaries in their hands.) Such people belong to the world; they are not of God. Those who seek the path of God do not spend time making special arrangements for a particular dress or uniform. They wish to remain hidden from the gaze of creation. However, in accordance with His wisdom, Allah the Almighty causes some to go out into the open so that He may furnish proof of His Divinity. The Holy Prophet^sa had no desire whatsoever that people should call him a Prophet and obey him. It was for this reason that he would go and worship in a cave which was narrower than a grave, and he had no intention at all of emerging therefrom. Ultimately, Allah the Almighty, in accordance with His wisdom, brought him out and through him, manifested His light to the world.” (Malfuzat, 2022, Vol. 6, pp. 125-126)

May Allah the Almighty enable us to derive the blessings of this light. May we be granted the ability to fulfil the due rights of the worship of Allah the Almighty and to adopt the noble example of the Holy Prophet^sa and may Allah the Almighty grant us the ability to strive to follow his noble example in its true spirit.

(Official Urdu transcript published in the Daily Al Fazl International, 27 February 2026, pp. 2-8. Translated by The Review of Religions.)

Answers to Everyday Issues – Part 102: Prayer, patience, tawassul, religious debates, understanding Hadith, Hadith al-Qirtas, White Minaret of Damascus and satr for men

Answers to Everyday Issues

Al Hakam Weekly

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5th March 2026

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Answers to Everyday Issues – Part 102: Prayer, patience, tawassul, religious debates, understanding Hadith, Hadith al-Qirtas, White Minaret of Damascus and satr for men

Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih V^aa, has given on various occasions in his written correspondence and during MTA programmes is being published officially below for everyone’s benefit.

When will my prayers be answered?

Answers to Everyday Issues – Part 102 — Image: Mohamed Tazi Cherti/Pexels

Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih V^aa:

“1. Is my relationship with God not good, that the doors of the world have been closed upon me, even though I am highly diligent in offering obligatory and voluntary prayers?

“2. I have read that for prayers to be accepted, one must remain attached to Khilafat. Similarly, some people say that one should ask Hazrat Amirul Momineen^aa for prayers. This is a very good thing and I do not deny it. But is God Almighty not closer to man than his jugular vein or have I failed to understand the matter of prayer?

“3. Does religion not teach us to use our intellect in religious and worldly matters? Is it permissible for some Ahmadi brothers to be stubborn about their opinions? Sometimes, when the argument becomes excessive, I abandon the debate to maintain mutual love. Such arguments are mostly about the authenticity of certain ahadith. We know that apart from the Holy Quran, no book is free from interpolation, is it not?

“4. In the Sahihain [the two authentic books of Hadith, Bukhari and Muslim], there are some ahadith regarding marital relations. Is it correct to say that these are not authentic? Or did Hazrat Aisha^ra narrate them in her own way, having learned them through observing the Allah’s Messenger^sa?

“5. There is a hadith that during his final illness, Allah’s Messenger^sa asked for something to write on so that Muslims would not go astray after him, but some Companions objected to this. What is the authenticity of this hadith and what was the role of Hazrat Umar bin al-Khattab^ra in it?”

Huzoor-e-Anwar^aa, in his letter dated 4 November 2023, provided the following guidance:

“The answer to your first question is that Allah the Almighty is the Sovereign; if He wills, He may hear the prayer of a servant and if He wills, He may not and whenever He wills, He may accept all prayers at once. The duty of the servant is simply to continue asking. The Promised Messiah^as states:

“‘Those people who are impatient fall into the clutches of Satan. A righteous person must battle with impatience as well. In Bustan, there is a mention of a worshipper. Whenever this individual stood for worship, he would hear an angel’s voice from the unseen saying: ‘You have been rejected and forsaken.’ On a certain occasion, one of his disciples heard this voice from the unseen and said: ‘Now the verdict has been passed. What then is the use of futile action?’ The man wept profusely and said, ‘If I am to leave God, where else should I go? If accursed I am, then so be it. At least I am fortunate enough to be called accursed.’ These discussions were still underway with his disciple when a voice was heard saying, ‘You have been accepted.’ So all this was the result of sincerity and patience, which is a condition for one who is righteous.’ (Malfuzat, 2022, Vol. 1, p. 21)

Similarly, at another place, he stated:

“‘Prayers possess an efficacy and they undoubtedly manifest themselves. In one instance, Hazrat Abul Hasan Kharqani^ra states, ‘For 30 years I offered certain prayers which had no effect whatsoever and the thought crossed my mind that they had not been accepted. Finally, after 30 years, all those objectives were achieved and it became evident that all the prayers had been accepted.’ When a prayer is accepted after a delay, one’s life is prolonged.’ (Maktubat-e-Ahmad, Vol. 2, Letter No. 35 addressed to Hazrat Nawab Muhammad Ali Khan Sahib, 2008, p. 234)”

Do I have to request the Khalifa-e-Waqt for prayers?

“In answer to your second question, please note that for the acceptance of prayers, you should abundantly invoke blessings upon the Holy Prophet Muhammad^sa. This, too, is necessary, but with understanding. Allah the Almighty states in the Holy Quran:

وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ

“‘And seek out ways of approach unto Him.’ (Surah al-Ma’idah, Ch.5: V.36)

“For attaining the nearness of Allah the Exalted, there can be nothing greater than the holy personage of the Holy Prophet^sa. Expounding upon this subject, the Promised Messiah^as states:

“‘On one occasion, it so happened that I remained very much occupied with calling down blessings on the Holy Prophet, may peace and blessings of Allah be upon him, for a long time, for I believed that the ways leading to God are very fine and cannot be discovered except through the agency of the Holy Prophet, as Allah says too:

وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ

“‘[‘And seek the way of approach unto Him.’ (Surah al-Ma’idah, Ch.5: V.36)].

“‘After a time, I saw, in a vision, that two water carriers came and entered into my house, one by the outer entrance and the other by the inner entrance, carrying on their shoulders water-skins full of divine light, and they said:

هٰذَا‭ ‬بِمَا‭ ‬صَلَّيْتَ‭ ‬عَلٰى‭ ‬مُحَمَّدٍ

“‘[‘This is on account of the blessings you invoked upon Muhammad’].’ (Haqiqatul-Wahi, Ruhani Khazain, Vol. 22, p. 131, footnote)

“As for wanting to involve the Khalifa of the Time to pray for you, that is your own prerogative. After all, a person also asks their close relatives to pray for them. The Holy Prophet^sa himself said to the Companions, ‘Help me with your prayers.’ (Sahih Muslim, Kitab as-salah, Bab fadhli s-sujudi wa l-haththi ‘alayhi) Even though he was in no need of this, as he himself is the ultimate means of approach [wasilah] to God.”

Is it permissible to argue over religion in Islam?

“The answer to your third question is that, to a certain extent, there is no harm in engaging in scholarly discussion accompanied by arguments and devoid of personal ego. However, one should not argue merely for the sake of arguing, because instead of resolving matters, this complicates them further. You do the right thing by leaving a gathering where such a situation arises.”

Are the ahadith regarding marital relations authentic?

“In answer to your fourth question, it is written that the Holy Prophet^sa provided guidance to his followers in every matter of life, whether minor or major. He informed us of necessary matters, even concerning eating and drinking, sleeping and waking, relieving oneself and matters of purification and cleanliness. Similarly, he also guided us regarding marital relations. Some of these ahadith are based on the sayings of the Holy Prophet^sa and some are based on the observations of his pure wives, who noted them in the holy personage of the Holy Prophet^sa and narrated them for our knowledge so that we too may adopt the example of the Holy Prophet^sa in these matters. Accordingly, in his commentary on [Sahih al-Bukhari’s Kitab al-ghusl,] Bab al-ghusli bi s-sa‘i wa nahwih, Hazrat Syed Zain-ul-Abidin Waliullah Shah Sahib^ra writes:

“‘Here, the purpose of this chapter is not this specific issue but rather the subject matter contained in the first two narrations of this chapter, which is that the Companions^ra had a profound desire to follow the Holy Prophet^sa. The fundamental basis for this was the following verse:

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)

“‘Therefore, the Companions, may Allah be pleased with them, firmly believed the Prophet^sa to be the exemplar and leader in every matter and they were always mindful that their every action should accord with the excellent model of the Holy Prophet^sa. This is why they would investigate matters.’ (Sahih al-Bukhari: Tarjamah wa Sharh, Vol. 1, p. 340)”

What is the significance of the ‘Hadith of the Pen and Paper’ or Hadith al-Qirtas?

“As far as the Hadith al-Qirtas [Hadith of the Pen and Paper] is concerned, Imam Bukhari^rh has recorded this hadith in his Sahih under various chapters and this hadith has long been a subject of debate and dispute between the Sunnis and the Shias. The Shias claim that this will related to the right of Khilafat of Hazrat Ali^ra, which Hazrat Umar^ra prevented the Noble Prophet^sa from writing by saying, ‘Is the Book of Allah not sufficient for us?’ However, this is merely a hypothetical notion and has no connection to reality.

“The actual matter is that even in his final moments, the Holy Prophet^sa was concerned lest his Ummah forget and go astray from the path of truth after him. Therefore, he wished to further exhort them to remain firmly established upon the Book of Allah. But when Hazrat Umar^ra, observing the pain of the Holy Prophet’s^sa illness, submitted, ‘O Messenger^sa, we have the Book of Allah, which is sufficient for us,’ since the Holy Prophet^sa knew that the Holy Quran is the Final Scripture revealed by God Almighty with the promise, ‘We have left out nothing in the Book’ (Surah al-An‘am, Ch.6: V.39) and that it explains everything clearly (Surah an-Nahl, Ch.16: V.90), the Prophet^sa was satisfied by the words of Hazrat Umar^ra. This was because he only wished to advise them to hold the Book of Allah dear as their very life. Thus, after hearing the words of Hazrat Umar^ra, he did not repeat his request for paper and pen. Moreover, as is evident from certain other ahadith, he lived for a few days after this incident and during those days, he accomplished several other necessary tasks, but he did not reiterate the matter of the paper and pen. Thus, it becomes clear that since the commandments he deemed necessary to be written down were already present in the Book of Allah and he only wanted to emphasise clinging to the Book of Allah, observing that both these objectives were fulfilled by Hazrat Umar’s^ra statement, he was satisfied and, in endorsement of Hazrat Umar^ra, chose to remain silent.

“Since a difference of opinion had arisen among the Companions on that occasion and a state of clamour had ensued, the Holy Prophet^sa expressed his displeasure at this and ordered the people to leave, saying, ‘Do not make noise in my presence.’ (I have already narrated this incident with reference to Hazrat Umar^ra in the series of sermons on the Badri Companions.)

“Hazrat Abdullah bin Abbas^ra, who was of a young age at that time, would later say when narrating this incident that it was a great loss that the Holy Prophet^sa was prevented from writing. However, even he never said that the Holy Prophet^sa wanted to dictate a will regarding the Khilafat of Hazrat Ali^ra; rather, his regret was simply that whatever the Holy Prophet^sa wished to dictate should have been written down.”

What does the White Minaret of Damascus represent in Islam?

Someone from Canada asked Hazrat Amirul Momineen, Khalifatul Masih V^aa, what the white minaret in Damascus signifies.

Huzoor-e-Anwar^aa, in his letter dated 4 November 2023, provided the following guidance regarding this:

“This is part of a lengthy hadith recorded in Sahih Muslim, narrated by Hazrat Nawwas bin Sam‘an^ra. In this hadith, the Holy Prophet^sa mentioned the Dajjal [Antichrist], his signs and the place of his emergence and also explained the method of protection against him. Similarly, he mentioned the descent of Jesus^as, Son of Mary, his signs and the killing of the Dajjal at his hands. Furthermore, he also mentioned Gog and Magog and their destruction. During this, the Holy Prophet^sa mentioned the advent of Jesus^as, Son of Mary, as descending near the white minaret to the east of Damascus, wearing two yellow sheets and resting his hands on the wings of two angels, in the words:

إِذْ بَعَثَ اللَّهُ الْمَسِيحَ ابْنَ مَرْيَمَ فَيَنْزِلُ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ

“Thus, this hadith, in a metaphorical manner, provides many prophecies regarding the latter days. Among these are specifically the prophecies of the emergence of Satan’s agents – the Dajjal and Gog and Magog – and the advent of the Muhammadan Messiah, with the support and succour of Allah the Almighty, to combat these afflictions. Clarifying this hadith, the Promised Messiah^as states:

“‘This wording of the hadith in Muslim, that the Messiah will descend near the eastern minaret of Damascus, does not signify that it will be the Promised Messiah’s place of residence; rather, at the very most, it appears to signify that at some point his activities will reach Damascus. And this too is on the condition that the word Dimashq is taken to mean the literal Damascus. And even if it is understood as such, what is the harm in it? Now a railway line is also being constructed from Damascus to the Holy Mecca and any person can reach Damascus within 20 days. Furthermore, in Arabic, a traveller is called nazil [one who descends]. However, it is a settled matter that the true meaning of this hadith is that the Promised Messiah was to appear to the east of Damascus and Qadian is situated to the east of Damascus. The intent of the hadith is that just as the Dajjal was to appear in the East, similarly, the Promised Messiah was also to appear in the East.’ (Tohfah-e-Golarhviyyah, Ruhani Khazain, Vol. 17, p. 165, footnote)

“He further states:

“‘It is established from Hadith that the Dajjal was to emerge from the East and Nawab Maulvi Siddiq Hasan Khan Sahib has already conceded in Hujaj-ul-Karamah that the East appointed for the tribulation of the Dajjal is India. Therefore, one is compelled to accept that the East destined for the manifestation of the Messianic lights is also India, for the physician must go to where the sick are.’ (Tohfah-e-Golarhviyyah, Ruhani Khazain, Vol. 17, pp. 166-167)”

What is the satr for men in Islam?

Someone from the UK enquired from Hazrat Amirul Momineen, Khalifatul Masih V^aa, stating that Islamic instructions regarding the bounds of modesty [satr] for women are clear, but what is the commandment regarding the satr for men? He wrote:

“I have seen that men display their bodies and muscles, even though they claim to have covered the area between the navel and the knees. Nevertheless, this is against the Islamic commandment of modesty because women look at them with improper gazes. I request guidance in this regard.”

Huzoor-e-Anwar^aa, in his letter dated 6 November 2023, provided the following guidance regarding this question:

“Prior to the commandment of the veil [purdah], Islam gave the commandment of lowering the gaze [ghadd-e-basar] and this commandment is identical for both men and women, as it is stated:

“‘Say to the believing men that they restrain their eyes and guard their private parts […] And say to the believing women that they restrain their eyes and guard their private parts.’ (Surah an-Nur, Ch.24: V.31-32)

“Thus, the commandment to lower the gaze is for both men and women. When both do not look at each other, impure thoughts will not arise either. Interpreting this verse, Hazrat Khalifatul Masih I^ra states:

“‘When it is not permissible to cast the physical eye, how can it be permissible to investigate their circumstances with the inner eye […] We have seen many such people who are ruined by a single glance. Allah the Almighty says to tell the believers to keep their gazes lowered. I am an enemy of the [shuttlecock] burqa for this very reason, because the eyes of the one wearing it cannot be lowered. Maulvi Muhammad Ismail Sahib Shaheed, may Allah have mercy on him, says, ‘If your first glance falls upon a beautiful person, you must never cast a second glance at them. This will create a light in your heart.’’ (Haqaiq-ul-Furqan, Vol. 3, p. 213)

“Thus, when it is not permissible for men and women to look at each other with physical eyes, how can it be permissible to bring impure thoughts about one another into the mind? Therefore, the commandment to lower the gaze is for both men and women.

“As for the rest, if clothes are not available, the minimum satr for a man is the area between the navel and the knees, which must be covered.

“Pure and righteous women should refrain from watching various sports and programmes that showcase the physique and muscles wherein men’s bodies are partially exposed. This is exactly in the same manner that righteous men must avoid watching such programmes featuring women which give rise to impure thoughts in the heart.

“The Promised Messiah^as states:

“‘The purpose of these [purdah] regulations is to restrain men and women from letting their eyes to rove freely and from displaying their good looks and beauties, for therein lies the good both of men and of women. It should be remembered that to restrain one’s looks and to direct them only towards observing that which is permissible is described in Arabic by the expression ghadd-e-basar, which is the expression employed in the Holy Quran in this context. It does not behove a pious person who desires to keep his heart pure that he should lift his eyes freely in every direction like an animal. It is necessary that such a one should cultivate the habit of ghadd-e-basar in his social life. This is a blessed habit through which his natural impulses would be converted into a high moral quality without interfering with his social needs. This is the quality which is called chastity in Islam.’ (Islami Usul Ki Falasafi, Ruhani Khazain, Vol. 10, p. 344)”

(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)

Why we suffer: Finding courage and patience in the face of trials

Salaam Bhatti

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3rd March 2026

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Why we suffer: Finding courage and patience in the face of trials

The following is a speech converted into an article, which was delivered by Salaam Bhatti Sahib at the Jalsa Salana USA West Coast on 22 December 2023. In this speech, the dichotomy between our perseverance in worldly pursuits and our response to spiritual trials is explored. Drawing from the Holy Quran, the life of the Holy Prophet^sa and the writings of the Promised Messiah^as, the speech provides a reflection on the necessity of suffering for spiritual development and the power of prayer in navigating life’s hardships. The original delivery of this speech can be viewed on YouTube at: https://www.youtube.com/watch?v=bl8E6x-lE_Q.

Salaam Bhatti, USA

Suffering-Patience-Trials — Image: Library/AI Generated

It’s sad when you think about it. We struggle for 13 years in school. We voluntarily put ourselves through the hardships of four years of college. We willingly continue on this path for three to seven years for an advanced degree. We cry over days of finals and pull all-nighters. Despite all that trouble, we persevere through it because we want to get closer to a career, closer to this untouchable thing that becomes such a core part of our identity. As if having a job is all that we have been placed here for.

But, when Allah puts us through a struggle, a struggle with a sole purpose to achieve the soul’s purpose – nearness to Him – where is that very perseverance which we tapped into for 13, 17, or 20-some years? Why aren’t we willing to cry and pull all-nighters like we did in the days of our final exams to get closer to the One who knows the final day? Do we suffer in the way of Allah? Or, does suffering get in our way of Allah?

As I said, it’s sad when you think about it. But how often do you think about it?

We are trapped within the belly of the beast, not realising how deeply and utterly ensnared we are by the very evils which Islam teaches us to forbid. When the media we consume – whether it’s a popular scientist ridiculing God on YouTube shorts, front-page posts on Reddit celebrating atheism, misogynistic false messiahs pushing their product on their podcasts, or the claws of pornography gripping the minds of both adults and children – it’s no wonder we don’t think about it because Satan has worked tirelessly to not give us time to think. Satan is not holding back in completely surrounding you to drag you further down.

So, when Allah reaches in to lift us up, it disrupts that perception of ease – that siren song of slumber we soundly sleep in. Why else do you think the Promised Messiah^as said: “Aye sonay walo jago” – O you who are sleeping, wake up!

The Holy Prophet^sa said that paradise is surrounded by trials and hell is surrounded by temptations. Are you coasting in life right now? Are you currently enjoying many pleasures? Become uncomfortable. The Promised Messiah^as says that believers are uncomfortable during times of ease. Believers know that there’s no growth during these times. Growth happens with trials.

So what are the trials Allah will put us through? The verse I recited at the beginning is translated in part as: “And We will try you with something of fear and hunger, and loss of wealth and lives, and fruits.” (Surah al-Baqarah, Ch.2: V.156)

Fruits also mean your children, which is key because a woman’s son had died. She knelt by his grave – a grave that was smaller than the other graves – and wailed mournfully. People walked by, but she didn’t care. A man heard her and stopped. She didn’t care to look. He said, “Remember your duty to Allah and be patient.” She bitterly replied, “You don’t know what it’s like to feel this pain.” The man said nothing and carried on his way. Someone saw this happen and told her, “That was the Holy Prophet^sa.”

She hurried to his home and apologetically said she hadn’t known it was him and that she is patient. The Prophet^sa – with a heart that would endure the loss of 11 fruits, 11 children and grandchildren during his lifetime – simply replied, “Patience begins at the first stroke of calamity.” He knew the pain. And he modelled the behaviour for us to show. After all, he was the living embodiment of the Quran and verse 156 ends with “and give glad tidings to the patient.”

Sometimes, when we go through trials, we try to put on a brave face and repress our emotions. Why?

The Promised Messiah^as says that it is okay to be sad during trials. Like when the Holy Prophet’s^sa daughter sent word to him that her son was taking his last breaths. She begged him to come. He sent a message: “To Allah belongs that which He bestowed and to Him belongs that which he takes. Everything has its term fixed by Him. Let her be steadfast, therefore, and hope for His grace and mercy.”

She replied, begging him – for the sake of Allah – to come to her. So the Holy Prophet^sa stood up and, with his Companions, went to see her. When he arrived, his grandchild was given to him, and he took him in his lap. Seeing the baby’s distress as he neared the end of life, our Rahmatul-lil-Alameen, our Mercy for Mankind, the Holy Prophet Muhammad’s^sa tears began running, whereupon Sa’d said: “O Messenger of Allah, what is this?” The Prophet^sa replied, “This is compassion which Allah has placed in the hearts of His servants and Allah has compassion on such of His servants as are compassionate.”

The Prophet^sa endured many trials, and they never hardened his heart. He said: “I have been tortured for the sake of Allah as no one else has, and I have suffered fear for the sake of Allah as no one else has. I have spent three days when Bilal and I had no food that any living being could eat but that which could be concealed in the armpit of Bilal.” (Sunan Ibn Majah, Hadith 151)

And yet the Holy Prophet^sa did not turn his back on Allah. The Prophet’s wife and uncle died after three terrible years of hunger. And yet he did not say, “Oh Allah, you’ve crossed the line this time.” The Prophet^sa, who never had the opportunity to chase his father, to work with his mother to plan his wedding, who was cast out of his hometown by the very people who claimed to have respected him, he never bartered Allah’s signs for a paltry price.

But when we can’t marry the girl from school or the boy from work, we start shopping. We say, “Oh, but the Quran says I can marry women from the people of the book,” or “if he just signs the bai‘at form and holds out for a year, then it’ll be fine.” If you want to cherrypick then go work in an orchard. Islam is not a candy store where you can pick and choose all the things you think are sweet and ignore the things you consider too sour or too spicy.

Because truth be told, it is painful to pull yourself from this world. In the Promised Messiah’s^as final Jalsa Salana, five months before he passed away, he laid it all out, saying that there are two painful experiences in the path of faith.

The first are things like salat, fasting, zakat and hajj. These are all things that move a person towards God. But within them, he can find a way that is of greatest comfort to him. For instance, in cold weather he can heat water for his ablutions. If he is ill and he cannot offer his prayers standing upright, he can sit. In these ordeals, a person seeks out a way of most comfort for him and for this reason he does not achieve a complete cleansing and ‘initiation’ to the different stages of spiritual development quickly. The tribulations that come from the heavens, however, have to be borne as man has no discretion over them. (“Trial and Tribulation”, speech delivered by Hazrat Mirza Ghulam Ahmad on 28 December 1907 at Jalsa Qadian, published in The Review of Religions in September 1997, www.alislam.org/)

My brothers and sisters, when we take the easy way out on these pillars, it weakens the roof; it weakens our resolve once we are tested by Allah Himself. When we pick and choose which teachings to follow, we put holes into the lens that shows us this world is a mirage. How many verses have we looked past when we see the Quran this way?

When Allah tells us, “We will try you with something of fear and hunger, and loss of wealth and lives, and fruits”, He does not leave us hanging on what to do when the trials appear. He states: “Give glad tidings to the patient, who, when a misfortune overtakes them, say, ‘Surely, to Allah we belong and to Him shall we return.’”

The truth is, in an era of instant gratification, what if we are looking at suffering all wrong? What if suffering is actually not bad? The Holy Prophet^sa says, “The greatest reward comes with the greatest trial. When Allah loves a people He tests them. Whoever accepts that wins His pleasure but whoever is discontent with that earns His wrath.” (Sunan Ibn Majah, Hadith 4031)

In our path to becoming a believer, in our attempt to leave the warmth within the belly of the beast, this is a shock to our system. It makes us second-guess our God because we live in a world where anyone who disagrees with you is bad, anyone who makes it tough for you is bad, and anyone who cracks your echo chamber is bad. Have you lost the ability to zoom out from yourself, to cast aside this main character syndrome, and to think critically?

In Chapter 2, Verse 156, Allah states that trials are coming and to be patient. In Verse 157, Allah states when misfortunes come, say, “to Allah we belong, to Him we return.” Then comes Verse 158: “It is these on whom are blessings from their Lord and mercy, and it is these who are rightly guided.”

Now make the connection. When we recite Surah al-Fatihah over 20 times a day, we ask to be guided on the right path, the path of those upon whom Allah has bestowed His Blessings. Not the easy path, not the comfortable path, not the “all my friends are here so let’s go” path – the right path. The path that has the blessings. Allah clearly tells us how those blessings will come – the hardships and losses we need to patiently endure to get those blessings.

This path can and will be lonely at times. There will be a sneaking whispering coming from just beyond, desperate to envelope you and send you to hell. And when push comes to shove to see if you’ll stay on, some of you will fall hard. If you fall, don’t stay down because all hope is not lost. The Promised Messiah^as counsels us that just as the hottest of water can burn whatever it touches, it can still put out the fire: “Likewise, no matter how much a person is immersed in sins, no matter how much he is drowning in bad deeds, even then he has the capacity to put out the fire of sins.” (“Trial and Tribulation – Part 2”, speech delivered by Hazrat Mirza Ghulam Ahmad on 28 December 1907 at Jalsa Qadian, published in The Review of Religions in September 1997, www.alislam.org/)

How do you cool water? Remove it from the source of heat. What are you connected to that is heating you up? When you disconnect from that and move closer to Allah, you will shed your impatient, impetuous, prideful, lesser self, which is painful because that has been who you are. But who you are is not who you are meant to be.

The Promised Messiah^as teaches, “If someone was given a whip and asked to hit himself with it […] who would want to inflict pain on himself? This is why Allah the Exalted has placed another way for completion of human development [through these trials].” (Tafsir Hazrat Masih-e-Maud, Vol. 1, pp. 618-619; “The Essence of Trials and Tribulations”, Friday Sermon, 2 October 2015)

Allah, with 100% transparency, tells you the trials you will face: “We will try you with fear and hunger and loss of wealth and lives and fruit.” He’s being fully transparent that the right path is a tough path, and it will make us tough, compassionate people. Because wouldn’t any good friend want that for us?

The Promised Messiah^as explains that Allah is exactly that – a friend to believers:

“With two friends, some times one listens to the other and other times he makes the other listen to him. The connection between Allah and a believer is also the same. At times He listens to the prayer of a true believer, as He states: ‘…Pray unto Me; I will answer your prayer…’ and at other times He wishes to make true believers listen to Him and states: ‘And We will try you with something of fear…’.” (Tafsir Hazrat Masih-e-Maud, Vol. I, pp. 603-604; “The Essence of Trials and Tribulations”, Friday Sermon, 2 October 2015)

Allah is that Friend we all need in our circle, telling us what we need to hear even though we don’t want to hear it – especially when we don’t want to hear it. He tells us uncomfortable truths – these trials – that ultimately help us rise to be closer to Him. What more do you want? What more could you want?

When the trials come, how do you protect yourself through them? Hazrat Khalifatul Masih V^aa has reminded us since the day he became Khalifa that we need to pray. This is the practice of the Holy Prophet^sa before he even became a prophet. He looked around and saw baby girls killed for simply being born a girl, he saw the awful treatment hurled at slaves and women, and people drinking alcohol to excess. This was life? This is all there is to it? For years, he sought solace in the cave of Hira, crying out to whatever was out there listening.

And what was the result? The Promised Messiah^as writes:

“Have you any notion what was the strange event that occurred in the Arabian wasteland 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 [the Holy Prophet^sa].” (Hazrat Mirza Ghulam Ahmad^as, Blessings of Prayer [Surrey: Islam International Publications Ltd., 2007], p. 17)

And yet, some of us look at Palestine or Syria or Pakistan or Yemen, or a job we lost, or a broken-down car in the dead of winter, or a divorce decree in our hands, or an empty fridge at home, or yet another negative pregnancy test, or a miscarriage, and lament, “Ah, prayer won’t work.”

My dear brothers and sisters, prayer is the only thing that has ever worked. It is said that the two most important days of your life are the day you are born and the day you find out why. Just as it was a trial for you to be born, it will also be trials upon trials to find your why and how it leads you to Allah. You may experience trials that you will never understand. These are opportunities to zoom out, see how the Holy Prophet^sa persevered through adversity, how other righteous people handled what they went through, and how those amongst you go through it today. Can you find the common thread to successfully navigate trials and see how to sew that into your life and stitch together whatever wounds you may have?

Patience. Prayer. Progress.

That’s how we receive the blessings when we begin to experience trials. The Promised Messiah^as reminds us, “The hardships of this life end with death, but there is no end to that [next] world.” (Malfuzat [English], Vol. 10, pp. 105-107)

It’s not easy. It’s not supposed to be easy. Has anything worth having ever been easy? And yet you might be thinking, but it is cruel to take one’s child away. The Promised Messiah^as reminds us that children are our guests. Our job is to treat them well and raise them in the best possible manner. Every day I drop my four-year-old son at preschool, I wonder, is this the last time I see him? And if it is, was I hospitable to my guest? Because he is not mine. They are not ours. We are not ours. That’s the meaning of belonging and returning to Allah.

When we say this after someone passes away, do we only say it because everyone else in the group chat said it, or do we actually feel the trial within our hearts? Happily embrace the trials Allah sends down for you, for Hazrat Mirza Tahir Ahmad^rh writes:

“Suffering has been a great teacher, cultivating and culturing our conduct. Remove suffering as a causative factor in developing man’s potential and the wheel of progress would turn back a hundred thousand times. […] Thus, the question of apportioning blame for the existence of suffering upon the Creator should not arise. Suffering […] is indeed a blessing in disguise.” (Hazrat Mirza Tahir Ahmad, Revelation, Rationality, Knowledge & Truth, p. 186)

It’s not about raising your fist to Allah and asking “why me?” It’s about raising your hands and seeing how He reaches down to grab them and pull you closer. You could hole yourself up in your home and never come out, thinking this will prevent any trials coming your way. Then you would forget that Allah promises He burdens not any soul beyond its capacity.

Hearing that such trials are inevitable could cause panic, anxiety, and perhaps depression. That could be your trial. Hazrat Ibn Abbas^ra asked Ata’ bin Abu Rabah whether he would like to see a woman who is from the people of Paradise. Ata replied yes, absolutely. Ibn Abbas pointed and said, “This woman, who came to the Prophet^sa and said, ‘I suffer from epilepsy, so make supplication to Allah for me.’ He replied: ‘If you wish, be patient and you will enter Paradise; but if you wish, I will invoke Allah to cure you.’ She said, ‘I shall remain patient.’” (Sahih al-Bukhari, Hadith 5328)

Hazrat Amir-ul-Momineen^aa reminds us that in the face of anxiety and depression and our trials, the Quran teaches: “Surely in the remembrance of Allah, hearts can find comfort.”

You could hole yourself up in your home and never come out. But, think of it this way – the safest place for a rocket is in the hangar. But that is not what a rocket is built for. Why not escape the pull of this world and reach for the heavens? Our bodies and souls are made to experience and withstand these trials. They are meant to grow. So why do you let the gravity of this world hold you back?

Do you not know the gravity of the situation before us? We are at a critical moment in the course of human history. The Promised Messiah^aa tells us, “This is Satan’s last battle and he will now definitely be destroyed.” (“Trial and Tribulation – Part 2”, speech delivered by Hazrat Mirza Ghulam Ahmad on 28 December 1907 at Jalsa Qadian, published in The Review of Religions in September 1997, www.alislam.org/) But do you think that Satan will go down without a fight? You might think, “I can recognise Satan when I see him.” When you are in the belly of the beast, you are entirely consumed by the thing you think you can spot. And when it is everywhere, how can you spot everything? This is why Allah puts us through these trials: to rise above Satan’s limited reach.

So once the trials begin, how do we keep our senses? The Prophet^sa told us exactly what four things to use to get through trials: Salat, fasting, charity, and by commanding and doing good and forbidding evil.

With salat, we appear before our Creator five times a day and let all the anxiety out. Salat is a daily reminder that Allah has it all under control. Fasting helps us re-focus our energy only on things that matter. Charity helps us to keep our compassion during our own trials, reminding us that others may have it worse than whatever we are going through. Commanding good and forbidding evil ensures that we don’t deviate from the right path.

Once you believe in Allah and accept Him as your friend rather than a demanding boss, then you find yourself on a road trip, of which Allah is the driver. You don’t know where the rest stops are, you don’t know what road work lies ahead, but you know the destination and that this will certainly be a trip to remember.

So, when you finally come to the end of all things, Allah will be well pleased with you, and you would be well pleased with Him (Surah at-Taubah, Ch.9: V.100). And when you think about that, well that – that’s not so sad.

The divine mathematics: The secret of the ‘odd’ number in Islam

Religion & Theology

Syed Ahmed Owais

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2nd March 2026

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The divine mathematics: The secret of the ‘odd’ number in Islam

Syed Ahmed Owais, USA

Odd numbers-Islam — Image: Library/AI Generated

As we experience the blessed month of Ramadan once again, the majority of us will be offering the witr prayer at the mosque in congregation. During this holy month of heightened worship, many might harbour a natural curiosity or confusion as to why we conclude our night with this specific three-rak’ah prayer. Why not two or four? What is the significance of this uneven number?

Through detailed research into Islamic jurisprudence, the Holy Quran and the profound spiritual insights provided by the Holy Prophet^sa, the Promised Messiah^as and the Khulafa, a magnificent philosophy emerges. Islam is a religion of absolute wisdom where nothing is left to chance. Every posture, every word and indeed every number holds a deep divine secret.

A significant insight

Recently, I saw a video of Hazrat Khalifatul Masih V^aa, who was drawing our attention to a fascinating jurisprudential and spiritual reality regarding our daily prayers. Huzoor^aa noted that the total number of farz (obligatory) rak’ah in a day – two for Fajr, four for Zuhr, four for Asr, three for Maghrib and four for Isha – totals exactly 17. (“This Week with Huzoor – Jalsa Salana UK 2025 Special,” MTA News, www.youtube.com)

Seventeen is an odd number. Furthermore, Huzoor^aa explained that Allah introduced the witr prayer (which literally translates to “odd”) at the end of the night. The wisdom behind this is that after offering all our sunnah and nawafil (voluntary) prayers, which are generally offered in sets of two (even numbers), we cap them off with an odd number. This makes the grand total of our voluntary worship odd, perfectly mirroring the odd number of our obligatory prayers.

The emphasis on odd numbers

But this brings us to a profound, overarching question: Why is there such a divine emphasis on the “odd” number?

The Holy Prophet^sa explicitly provided the answer to this question:

“Verily, Allah is witr (Odd/Single), and He loves the witr (the Odd).” (Sahih al-Bukhari, Kitab ad-da‘awat, Hadith 6410)

When we examine our Islamic customs, this mathematical pattern is omnipresent. During Hajj or Umrah, we perform tawaf (circumambulation) around the Ka‘bah exactly seven times. We perform sa‘i between Safa and Marwa seven times. When we throw pebbles at the jamarat, we throw seven pebbles. When we raise our hands for extra takbiraat in the Eid prayers, we do so an odd number of times.

To understand the unifying philosophy behind this numerical jurisprudence, we must turn to the Holy Quran. In Surah al-Fajr, Allah the Almighty takes a magnificent oath:

“And [by] the Even and the Odd.” (Surah al-Fajr, Ch.89: V.4)

To extract the nectar of this verse, we look towards the spiritual insights of the Promised Messiah^as and the classical scholars of Islam. The common denominator behind all these injunctions is the grand concept of tawhid – the absolute, indivisible Oneness of God.

A divine distinction

In Islamic philosophy, the “even” (shaf‘) represents the creation. Allah states in the Holy Quran:

“And of everything have We created pairs, that you may reflect.” (Surah adh-Dhariyat, Ch.51: V.50)

Everything in this universe is dependent on a counterpart. We observe day and night, male and female, positive and negative, life and death, body and soul. Mathematically, an “even” number can be perfectly divided into two halves. It represents duality and dependency. It is the hallmark of the creation, which cannot exist without its partner or its Creator.

The “odd” (witr), however, represents the Creator. God does not have a pair. He does not have a partner. He is Ahad – indivisible and unique. If you try to divide an odd number equally, you cannot do it without breaking it into fractions. It refuses to be split into two equal, independent halves. It possesses a solid, indivisible core.

Therefore, when the Holy Prophet^sa states that Allah is witr and He loves the witr, he is teaching us a profound theological reality. Allah is the Indivisible One and He loves for our actions to reflect His Oneness.

Let us connect the dots of our jurisprudence. Why do we pray 17 farz rak’ah? Because 17 is not just an odd number; it is a prime number – indivisible, standing alone, much like the decree of Allah.

Why did the Holy Prophet^sa command us to end our night prayers with witr?

The Promised Messiah^as explains in his writings that Islam desires the zahir (outer physical form) to perfectly reflect the batin (inner spiritual reality). (Noah’s Ark [Kashti-e-Nuh], 2018, pp. 19-20)

Throughout the day, we live in the “even” world. We interact with our families, manage our businesses and navigate the dualities of joy and sorrow. However, when the night falls and a believer stands on their prayer mat, they leave the world of pairs behind. They pray their nawafil in twos, but at the very end, they must offer the witr.

By adding that odd number, the believer places the seal of divine oneness upon their entire night’s worship. They physically and mathematically declare to their Lord that while they live in a world of pairs, their ultimate return and devotion is entirely to the One.

This is the exact same logic behind the rituals of Hajj. As a pilgrim revolves around the House of God, their physical body traces a circle. The number seven ensures that they do not end in a number of duality. They end their rotation on an odd number to declare that at the centre of the universe, there is only One God.

This is the magnificent beauty of Islamic jurisprudence. It is not merely a set of arbitrary rules but a harmonious spiritual symphony. The philosophy uniting the 17 farz prayers, the witr of the night, the seven circuits of tawaf and the verse “And the Even and the Odd,” is tawhid.

Conclusion

Allah has structured our worship in odd numbers so that our physical bodies, our tongues and the very mathematics of our daily lives are constantly singing the song of His Oneness.

He desires to pull our minds away from the shaf‘ – the distracting multiplicities and pairs of this temporary world – and anchor our souls to the witr: the Single, Unique and Everlasting Lord of the worlds.

As we stand in the mosque this Ramadan to offer our witr prayers, may we internalise this profound reality. May we not just pray the witr, but may our hearts become singularly devoted to the One True God, completely free from all worldly partners.

National refresher course held by Majlis Ansarullah Belgium

Europe

Mohammad Arsalan

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27th February 2026

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National refresher course held by Majlis Ansarullah Belgium

Mohammad Arsalan, Belgium Correspondent

National refresher course-Majlis Ansarullah-Belgium — Image: Courtesy of Belgium Jamaat

Majlis Ansarullah Belgium held its annual refresher course on 25 January 2026 at Bait-us-Salam in Dilbeek.

The programme began with registration. After breakfast, the first session commenced under the chairmanship of Wasim Ahmad Sheikh Sahib, Sadr Majlis Ansarullah Belgium, with a recitation from the Holy Quran. This was followed by the Ansar Pledge, poem and a speech by Sadr Majlis.

After this, various office-bearers presented their annual programmes and answered the questions of the elders and local administrators present. At noon, there was a break for prayer and lunch. Afterwards, different office-bearers, in groups, held discussions with the department-related administrators about their respective annual strategies. Naib Sadr Saff-e-Dom, Ismail Khan Sahib, informed the gathering about his annual planning.

Finally, the Sadr Majlis concluded the refresher course with a closing prayer after giving brief advice. The total number of participants was 84.

Delegation of Jamaat Niger meets the Minister of Equipment and Infrastructure

Africa

Al Hakam Weekly

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27th February 2026

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Delegation of Jamaat Niger meets the Minister of Equipment and Infrastructure

Muhammad Jamal, Niger Correspondent

On 7 January 2026, a delegation of Jamaat-e-Ahmadiyya Niger, led by Amir Jamaat Niger, Asad Majeeb Sahib, had a meeting with Colonel Major Salissou Mahaman Salissou, Minister of Equipment and Infrastructure of Niger.

The meeting took place at the minister’s residence, which is situated within walking distance from the Jamaat’s central office in Niamey. During the meeting, Amir Sahib introduced the honourable minister to the core beliefs, objectives and humanitarian efforts of Jamaat-e-Ahmadiyya, highlighting its emphasis on peace, moral reform and service to humanity.

The discussion was held in a cordial and respectful atmosphere, reflecting mutual goodwill. On this occasion, Amir Sahib presented the minister with a copy of the Holy Quran with a French translation, along with the book The Philosophy of the Teachings of Islam. The minister received the gifts with appreciation and expressed keen interest in studying them.

The honourable minister warmly accepted an invitation to visit the Jamaat’s central headquarters. Noting the close proximity of the office to his residence, he remarked that he might even visit on foot during a weekend at a convenient time. The delegation thanked the minister for his openness and respectful engagement.

National Peace Symposium held in Georgia

Asia

Al Hakam Weekly

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27th February 2026

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National Peace Symposium held in Georgia

Hibatul Hay Sadiyya Ata, Secretary Tabligh, Lajna Imaillah Georgia

Lajna Imaillah Georgia held the 2^nd National Women’s Peace Symposium on 8 February 2026 at the Gino Seaside Hotel in Tbilisi.

With this year’s theme, “Women and Interfaith Harmony”, Lajna Imaillah Georgia welcomed 70 attendees, which included 56 external guests from different faiths, backgrounds, cultures and professions, including leaders of different faiths, representatives of the German embassy and the Qatar embassy, journalists, politicians, academics, charity representatives and members from the local communities. The guests were given a tour through an Islam exhibition and had the opportunity to browse through a bookstall with the Jamaat literature in Georgian, English, Russian and Arabic languages.

The event started with a recitation from the Holy Quran, followed by a short introduction of the Jamaat and Lajna Imaillah. This was followed by some greetings from the President of the International Women’s Association, Mrs Maria Fischer; Bishop Rusudan Gotsiridze of the Evangelical Baptist Church in Georgia; and Rebecca Linnhoff, cultural attaché of the German embassy.

The highlight of the evening was the speeches by the panel speakers. The speakers included Pastor Irina Soley of the Evangelical Lutheran Church; Mrs Ilona Levinets, co-founder of the Progressive Judaism Centre Dor L’Dor Georgia; Dr Tamar Grdzelidze, professor of Religious Studies at Ilia State University; and Khola Hübsch Sahiba, German Ahmadi Muslim journalist.

After the speeches, there was a quick feedback round, followed by dinner, during which guests had the opportunity for dialogue and to exchange ideas and ask questions. The points discussed during these conversations included, “Is it obligatory for Muslim women to observe purdah?”, “Equality of men and women in Islam”, “Can peace be achieved by such programmes?”, “Jesus in India”, “The Promised Messiah^as”, “Why is there a need for a women’s organisation such as Lajna Imaillah?” and “Whether Islam rejects other religions?”

Maia Rizhvadze said:

“As an ethnic Georgian Muslim, the symposium was motivational for me. It showcased how to build bridges between different religions.”

Natia Kodiashvili said:

“It is my first time at the symposium and I think it is very important, since we need peace. I am happy to be here.”

Nestan Ananidze, a Georgian human rights lawyer, said:

“It was a nice and interesting symposium, which was well organised. I really enjoyed the speeches; they were inspiring and to me, it was a safe space to express our thoughts on that matter.”

Ilona Levinets, a speaker at the symposium, said:

“I am a member of the Peace Synagogue here in Georgia. It was a warm atmosphere today and felt like home. Everyone was able to express themselves.”

Dr Tamar Grdzelidze, Professor of Religious Studies, said:

“It was interesting and inspiring to see women of different religions come together.”

Mrs Maria Fischer, President of the International Women’s Organisation, said:

“I liked that certain parts of the Holy Quran were explained, which are usually not clear to others. I appreciate that the roles of women were explained. I have been to the General Peace Symposium a few years ago and this one was different, since it was organised by women for women.”

World Hijab Day events held in Norway

Europe

Al Hakam Weekly

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27th February 2026

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Dr Nabila Anwar, Secretary Ishaat, Lajna Imaillah Norway

World Hijab Day-Norway — Image: Courtesy of Norway Jamaat

World Hijab Day was marked across Norway through a combination of physical stands and a digital awareness campaign organised by Lajna Imaillah Norway.

In total, nine stands were arranged nationwide. Six were held indoors at venues such as libraries, universities and shopping malls, while three were outdoor stands located in city centres. As 1 February fell on a Sunday and many libraries and malls were closed, activities were therefore spread over three days – 31 January, 1 February and 2 February – allowing broader public participation and accessibility.

Despite outdoor temperatures reaching as low as minus 15 degrees Celsius, members remained enthusiastic and committed to celebrating the day, engaging with the public and spreading awareness about the message of Islam Ahmadiyyat.

The stands attracted considerable interest, welcoming over 1,000 visitors overall. Approximately 800 pamphlets and around 50 books were distributed to individuals wishing to learn more. Women were also offered the opportunity to try on the hijab and receive one as a gift, which was warmly appreciated and often led to engaging and thoughtful conversations.

Many visitors expressed genuine curiosity about the meaning and significance of the hijab, asking about its spiritual, cultural and personal dimensions. The most frequently asked question was whether wearing the hijab is forced or a personal choice. These discussions provided an important opportunity to clarify misconceptions. Several attendees shared that they valued the chance to ask questions openly and to hear directly from Muslim women about their experiences.

This year’s event also highlighted a special milestone, as Lajna Imaillah Norway is celebrating its 50-year jubilee. Visitors were informed about this anniversary as well as the organisation’s history, activities and contributions to Norwegian society.

In addition to the physical outreach, a digital campaign was conducted through Lajna Norway’s Instagram and X accounts, further expanding the reach of the initiative. Media engagement was also notable, with three published articles and interviews featuring two Lajna members discussing the significance of the hijab and the purpose of World Hijab Day.

This Week in History: 27 February – 5 March

This Week in History

Al Hakam Weekly

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27th February 2026

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This Week in History: 27 February – 5 March

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

27 February 1914: On this day, Hazrat Khalifatul Masih I^ra received a revelation, upon which he decided to move out of the city to the open air. This was also the advice of the doctors. Following the advice of physicians, Hazrat Khalifatul Masih I^ra moved to the house of Hazrat Nawab Muhammad Ali Khan^ra, which was named “Kothi Dar-us-Salam” and was in the suburbs of Qadian. It was thought that fresh air from the countryside would help in his recovery. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 470)

27 February 1922: During his visit to India, the Prince of Wales, who would later ascend to the throne as King Edward VIII of England, received a thoughtful gift from Hazrat Musleh-e-Maud^ra – a book specially authored for him. To support the expenses associated with its printing and related costs, members of the Jamaat generously contributed one anna each. On this day, a delegation from the Jamaat had the honour of meeting the distinguished royal visitor to present this gift. The book was elegantly translated into English by Hazrat Chaudhry Zafarulla Khan^ra. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 293)

28 February 1922: Hazrat Musleh-e-Maud^ra was in Lahore, and on this day, the principal of Dyal Singh College, Lahore, visited Huzoor^ra. This meeting continued for almost three hours. (Al Fazl, 6 March 1922, p. 2)

28 February 1971: On this day, the second Ahmadiyya hospital in Ghana opened in Asokore. The opening ceremony was attended by 4,000 people and the first doctor for the hospital was Dr Syed Ghulam Mujtaba. (Tarikh-e-Ahmadiyyat, Vol. 27, p. 8)

1 March 1972: On this day, Hazrat Khalifatul Masih III^rh announced the establishment of Majlis-e-Sehat to organise sports and physical exercise for the people of Rabwah, Pakistan. Huzoor^rh desired that every resident of Rabwah should exercise daily. (Tarikh-e-Ahmadiyyat, Vol. 28, p. 30)

For more details, see “Rabwah – National Centre of Sports” at alhakam.org (11 May 2018, p. 3).

1 March 2014: On this day, Hazrat Khalifatul Masih V^aa inaugurated the Nasir Mosque in Gillingham, UK. On this occasion, Huzoor^aa also held an audience with local Ahmadi Muslims. In the evening, a special reception, attended by more than 180 dignitaries and guests, was held to mark the opening of the mosque. (“New Mosque Opened by World Muslim Leader in Gillingham”, www.pressahmadiyya.com)

2 March 1947: On this day, Hazrat Musleh-e-Maud^ra wrote a letter to MA Jinnah, saying:

“On HMG’s new declaration, Sir M Zafrullah Khan approached Sir Khizar, suggesting that at this critical juncture, he should not fail his community. Malik Sahib then asked Sir Muhammad Zafrullah Khan to come to Lahore. As I also, on my way to Sind, had to stay there for one night, Sir Muhammad came there yesterday and discussed the matter with me. Following this, last night, he had a long discourse with Malik Sahib and Qizilbash. They have agreed to resign. […] Now you have a great lever to get Muslim rights from your opponents.” (Jinnah Papers, Vol. 1, Part I, pp. 164-165)

For further details, see “Hazrat Musleh-e-Maud’s services to the Muslim cause: Guidance and support to leaders of the Pakistan Movement” at alhakam.org (5 March 2021, p. 20).

3 March 1907: On this day, Syed Habibullah ICS, who was the magistrate of Agra, arrived at Qadian before the Zuhr prayer. Although the Promised Messiah^as was unwell, he showed great hospitality and gave adequate time to the guest.

For more details, see “Coming from every distant track: Syed Habibullah Khan Sahib visits Qadian and meets with Promised Messiah”, at alhakam.org (16 April 2021, p. 13).

4 March 1889: On this day, while residing in Ludhiana, the Promised Messiah^as published an announcement for those who were keen to take the bai‘at. Huzoor^as informed people that he would be staying in Ludhiana until 25 March. (Majmua-e-Ishtiharat, Vol. 1, p. 201)

4 March 2018: On this day, Hazrat Khalifatul Masih V^aa laid the foundation stone for the new administrative block at the Baitul Futuh Mosque complex in Morden, UK. The administrative block, which was to include multi-purpose halls, offices and accommodation facilities, was being rebuilt after a fire in September 2015 had caused widespread damage at the site. (“Head of Ahmadiyya Muslim Community Lays Foundation Stone for New Administrative Block at Baitul Futuh Mosque”, pressahmadiyya.com)

5 March 1953: On this day, Master Manzur Ahmad Sahib was martyred in Baghban Pura, Lahore, Pakistan. In the atrocities against Ahmadis in Lahore, Master Manzur Sahib was the martyr who was martyred before the implementation of martial law by the government to stop planned attacks on Ahmadis. (Friday Sermon, 7 May 1999)

5 March 1990: On this day, Hazrat Khalifatul Masih IV^rh was in Portugal, where Huzoor^rh addressed a press conference and responded to the questions asked by the journalists. (Silsila Ahmadiyya, Vol. 4, p. 862)

How an Ahmadi missionary in Berlin reshaped a Western scholar’s view on religious unity (1926)

100 Years Ago...

Al Hakam Weekly

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27th February 2026

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Neglect of the science of religions in Europe

The science of religions, excepting Christian faith, is rather neglected in Europe. Since the Reformation, the divinity schools and well-established theological faculties of the celebrated universities of Europe have been dealing one-sidedly with Christian theology. Though their aim should be the pursuit of truth, they chiefly serve only ecclesiastical and sectarian interests.

The search for truth is ever a hard task and is ever attended with impediments. The comparative science of religions, which to some extent counterbalances the one-sidedness of Christian theology and widens the religious horizon of Europe, occupies a very low place in the curriculum of the royal universities of Europe. I think it has never been able up till now to have any independent chair in any university, except in Holland.

Influence of German theology

The European science of theology has been under the influence of German scholarship for centuries, and in the early part of the present century, the celebrated Berlin Professor Harnack was an authority in theological questions. Regarding comparative religious science, this distinguished German theologian never sympathised with the powerful initiative of the eminent Oxford professor, Max Müller. The magnificent work of the Oxford School has been called an amateur work by him.

The German professor, being a high official before the war, looked down on any science of religion which was in any way calculated to prove detrimental to the official Church theology. The religious thinking (I mean the Protestant theology) is still under this influence in this country.

The church’s attitude toward comparative religion

Christian people of Europe are not very much interested in the “heathen” religions of Zarathustra, Confucius, Buddha, etc. They do not want to have anything to do with comparative religious science. I, therefore, do not hope much from the Church. Theology is not inclined to find out the religious psychology of the masses. It is concerned only with making formulas, and the Church sees the solution to the problem in avoiding it.

It may well do it, because it is afraid of the conclusions of the comparative science of religions. The Church is afraid of the comparative science of religions, because if all religions are studied in a scientific spirit, Christianity shall have to descend from the Olympian heights of its distinction and shall have to mingle with the community of other world religions possessing a high standard of ethics, and the bars of exclusive distinction of Christianity will altogether fall down.

Consequences of religious equality

What will be the result of this fall? No great trouble, I think! Such persons as in their hearts long for the happiness of mankind, whether they are Christian or not, will welcome this change in Christianity and its association with other world religions on equal footing.

If this is done, and Christianity bids farewell to its position of privilege, which it has held for so many centuries, religious peace would be assured. It is a wonderful step towards the realisation of the ideal of one herd and one shepherd. We hope the day of spreading Christianity with fire and sword is done forever.

At present, but a few fanatical missionaries are earnestly attached to the idea that all the nations of the world should be made to join a universal Christian Church. It may be the ideal of some theological men or some priests, but it was never the ideal of the gospels at all. The ideal of the gospels is not universal Christianity, but a universal brotherhood.

Universalism and religious conflict

As Christians like a universal Christianity, the Buddhists like a universal Buddhism, and Jews a universal Judaism, etc. If they have their wishes realised, then that small peace that already exists among religions would disappear.

Religious thinking has been directed to a right path by the comparative study of religions. It has been pointed out that the element, which is admitted to be the essential element of religion, exists in all religions. This essential element is that very common treasure of ethics which one can find in the teachings of all prophets, who are the great ethical teachers of mankind.

The ethics of human brotherhood is an element of permanent value, being of much greater importance than the other elements in religion. This discovery in the science of religion will exercise a decisive effect upon the transformation of the religious worldview as much as the physical discoveries have brought about some changes in the physical worldview.

Europe and the spiritual light of the East

Europe has been ruling over the world for a very long time. It scarcely has any religious life and does not seem to have any way to lead the world in religious matters, as it has done in secular matters. It has no light, no stirring of soul. West ever got light from the East. Ex oriente lux! It is destined to do so now.

Some religious ideas of the East, and especially those of India, came over to Europe, and they found a fertile soil here. Europe does not get much from the Church-Christianity of the priests and dogmas. I do not refer to theosophy. Theosophy may be a good theory. But I have nothing to do with that now. I only wish to draw attention to a reality, a fact.

Attempts at religious union

A great religious movement in India has put forward a magnificent idea. It is an old question how to put a stop to the social discrepancies by creating a uniform religious system. That well-known religious philosophical movement of the first centuries, which has been called syncretism by historians, made efforts to solve that question. After this movement, the Roman Catholic Church tried the same thing. It aimed at the creation of a universal religion. But both these failed to carry out that plan.

Such experiments of a religious union have been made since ancient times, in India, too. Religious men in India have kept themselves occupied for centuries to bring about a religious union on a common theological basis. They were to some extent successful in their attempts on account of their knowledge and the influence and authority they commanded. But they could not attain that universal union which has been their original intention.

Such a religious union cannot be brought into existence. Union of doctrines is, I suppose, a union of opinions. Union of opinions and, further, in higher degrees, union of convictions and unions of faiths are quite opposite to human nature. The more an individual becomes free from the pressure of that power which compels him to such a union, the more he will be unwilling to sacrifice his dearest treasure – the individual faith of his own. The experiments of this kind of religious union have the great fault of being unnatural.

Basis of true religious union

Then are we wrong to speak of a religious union? Not at all. On the contrary, we are quite right to do so on the basis of a thing which is nearer to the real essence of religion than ever a doctrine. A great part of religious thinkers agree that the essence of religion is love.

This idea affords the ground for a possible religious union which would not be a union of doctrines but a union of brotherhood. This idea, as far as I know, is represented most clearly by the teachings of Mirza Ghulam Ahmad^[as] of Qadian, Punjab, India.

Encounter with the teachings of Ahmad

A few years ago, my esteemed friend Maulvi Mubarak Ali, Ahmad’s^[as] missionary in Berlin, was kind enough to hand me some English translations of several books and pamphlets containing the teachings of that great man of God. I started reading those books. After I had read some pages, I was very much surprised by the simplicity and purity of their style, by which the most difficult problems of religion were opened before my mind.

Every sentence awakened and brought to light some ideas that lay slumbering in my soul before. His convincing words had the effect of a revelation upon me. Especially the teaching about peace among religions made a very deep impression on my mind and made me believe in the idea of a possible religious union.

Prophets and universal respect

God has ever revealed His will to mankind by His messengers. These messengers, who are called prophets, received divine revelation in different periods and among different nations. People, amongst whom a prophet was raised to reveal God’s will, were inclined to claim that prophet exclusively as their own.

It is, however, quite clear that, being messengers of that very one God, Who is the God of all human beings, they are all our common prophets. This is the principle of Ahmad^[as]. This principle is to be realised. In forcible accents, he asks the followers of different religions to hold in equal respect the prophets of the religions besides their own.

That is the first requirement, without which it is impossible to bring religions near each other, for nothing is more painful and offensive to the adherents of a faith than to see the prophet they believe in being abused and criticised.

Need for comparative study

In order to respect equally all prophets, it is indispensable to know them and their teachings. If I were acquainted only with the teachings of my own religion, the others being unknown to me, I would have a very defective knowledge of the revelations of God. For that reason, Ahmad^[as] suggested a study of the comparative science of religion.

There is no doubt that Ahmad^[as] is a representative of a universal spirit, much more than it is acknowledged in Europe. By his suggestion to adopt the most advanced method for religious science in Europe and by wishing to bring about a close connection with the modern science of Europe, he draws the attention of Europe to himself.

Ahmad’s example and teachings

With great regard, Christian Europe should remember that great man, who, being himself a prophet and messenger of God and founder of a great and new religious community, set an example of how to hold in respect the prophets of other religions. As a true follower of Islam, he always mentioned the name of the Prophet of Christianity most respectfully, and he wished that the great man of God be respected by all nations.

He knows the teachings of Jesus Christ much more than many priests or theological men of Christian Europe.

Path toward religious union

Western people will see by means of religious historical research of religions that the great prophets all agree as to the essence of religion. When they understand that these religious teachers were all of them models for them in their practical lives and that they suggested the same salutary means for healing the sufferings of human beings, then they will find the right path to the religious union.

That union will not be founded on a union of doctrines and dogmas; it will not be brought about by decrees of synods. Nay, it will be realised in the souls of men longing for peace and brotherhood. Churches will never be able to perform this. They have hindered the free evolution of religion.

Unfettered conviction of mind and free association of religions will create that union by putting aside the officialdom of churches and by destroying disruptive influence.

Proposal for an ‘Ahmadi School of Religious Science’

One of the objects of The Review of Religions is to make known the teachings of Ahmad^[as] in Europe and to suggest some ideas on how to do this work. By permission of the editor, I will make in the next issue of this journal a proposal for an “Ahmadi School for Science of Religion,” which could be established in one of the centres of the continent. – J Rohoska

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

Al HakamThe Weekly

AlhakamAl hakam newspaper

Friday Sermon

6 February 2026

The harmony of love and worship: The Prophet’ssa model

When will my prayers be answered?

Do I have to request the Khalifa-e-Waqt for prayers?

Is it permissible to argue over religion in Islam?

Are the ahadith regarding marital relations authentic?

What is the significance of the ‘Hadith of the Pen and Paper’ or Hadith al-Qirtas?

What does the White Minaret of Damascus represent in Islam?

What is the satr for men in Islam?

Salaam Bhatti, USA

Syed Ahmed Owais, USA

A significant insight

The emphasis on odd numbers

A divine distinction

Conclusion

Mohammad Arsalan, Belgium Correspondent

Muhammad Jamal, Niger Correspondent

Hibatul Hay Sadiyya Ata, Secretary Tabligh, Lajna Imaillah Georgia

Dr Nabila Anwar, Secretary Ishaat, Lajna Imaillah Norway

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

Neglect of the science of religions in Europe

Influence of German theology

The church’s attitude toward comparative religion

Consequences of religious equality

Universalism and religious conflict

Europe and the spiritual light of the East

Attempts at religious union

Basis of true religious union

Encounter with the teachings of Ahmad

Prophets and universal respect

Need for comparative study

Ahmad’s example and teachings

Path toward religious union

Proposal for an ‘Ahmadi School of Religious Science’

The harmony of love and worship: The Prophet’s^sa model