Introducing Surah al-A‘la: Why the Holy Prophetsa chose this chapter for Friday prayers and what it means for you
Heart and faith: Islam’s guiding light for the youth’s affection and wellbeing
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Proving the existence of God: Some compelling arguments
Quebec’s Bill 21 is not neutral – It targets Muslim women like me
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THE WEEKLY
A
www.alhakam.org AL HAKAM | Friday 19 December 2025 | Issue CDV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396
Spiritual remedies for a fast-paced world Members of MKA Italy blessed with mulaqat with Huzoor Islamabad, Tilford, UK, 14 December 2025: A delegation from Majlis Khuddam-ulAhmadiyya Italy was graced with the opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, in a mulaqat. Upon his arrival, Huzooraa extended his salaam to all those present before taking his seat. The session commenced with an individual introduction for each khadim. Following these introductions, the members were granted the opportunity to seek guidance on a vast array of issues.
The purpose of biological diversity and the station of humanity The session opened with an enquiry regarding the rationale behind the creation of a vast array of biological life forms when humanity was intended to be the primary inhabitant of the earth. Huzooraa explained that Allah the Almighty is the Sovereign Master of the Universe and His creative power is manifested through the diversity of life. It was explained that according to the Holy Quran, nothing has been created without an underlying purpose or reason; every living entity plays a specific role. (Surah Aal-e‘Imran, Ch.3: V.192) Huzooraa detailed that while humans are designated as Ashraf-ul-Makhluqat, the most noble of all created beings, this status is predicated on their superior intellect
and spiritual potential. He referred to the sociological perspective of man being a ‘social animal,’ yet distinguished by education and moral capacity. The khuddam were reminded that all other elements of creation, including animals, flora and even inanimate objects like mountains and stones, have been essentially placed in the service of humanity. Elaborating on this point, Huzooraa pointed out that the Holy Quran mentions how animals are provided for transport and sustenance. (Surah al-Mu’min, Ch.40: V.80) Furthermore, many creatures serve a medicinal purpose; for instance, the periodic shedding of a snake’s skin is utilised in treatments for ocular health. Similarly, various homoeopathic and conventional medicines are derived from substances like snake venom, proving that even things that appear harmful possess qualities that benefit human health. Huzooraa exhorted the youth to be grateful, noting that Allah has effectively made the entire world a ‘servant’ to mankind and it is the duty of humans to utilise these resources for the betterment of life.
Attaining Allah’s nearness and becoming the ‘delight of the eyes’ for the Khalifa
Allah the Almighty and how an Ahmadi can truly become a source of comfort and joy or the ‘delight of the eyes’ for the Khalifa of the Time. Huzooraa responded by stating that the path to Allah’s nearness is through absolute obedience to the commandments of Allah. He explained that since Allah is our Creator, it is incumbent upon us to be grateful servants. The primary expression of this gratitude, Huzooraa stipulated, is through the formal acts of worship. He remarked that Allah has made the path to His nearness remarkably accessible; He commands us that we present ourselves before Him at least five times a day in prayer to express our thanks for the blessing of being human. Huzooraa admonished the youth to reflect on the fact that they were created as humans with the potential for spiritual excellence rather than as lesser animals. Huzooraa further expounded that the mission of the Promised Messiahas was to bring about a spiritual revolution, mirroring the transformation the Holy Prophetsa effected in his Companions. Huzooraa explained that if Ahmadis today become true Muslims, adhere to the Holy Quran and follow the mission of the Promised Messiahas and the system of Khilafat, they
A khadim enquired about the practical steps required to attain the nearness of
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Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
The Holy Prophet’ssa Tahajjud
َ� َ ََ ُ ْ َ َْ َ َۡعا�حﺸﺔ َرﺿى الَّلِه ﻋﻨﻬا أخ� َ�َتﻪ أ �َن ََر َُسول الَّل حِه ﺻَلى الَّلِه ْ َ َْ َ � َ َ َ ْ ْ َ َ ً �اْنﺖ َتحَلَک،اَن ﻳ ُ َﺼَلحی حإ ْﺣُّدى ﻋ� َ�ة ََرَّك َعﺔ � ۡعَلَيﻪ ۡوَسَلَم ُْ ُ َ َ ُ ْ َ َ َ ْ َ َ َ ْ َ َ ْ َ� ُ ُ ْ َ ُ َ َ َ �سﺠُّد السﺠُّدة حﻣﻦ ذل حَک ﻗُّدَر ﻣا ﻳق َرأ أﺣُّدَّكَم،ﺻَلَاَتﻪ َ َ َ ً َ َ َ ْ ْ ُ َ ُ ْ َ َ َ َۡوﻳ َ ْرَّك� ََرَّك َع َﺘ� ح� ﻗ ْبﻞ،�� آﻳَﺔ ﻗ ْبﻞ أ َْن ﻳ َ ْرْف� ََرأ ََسﻪ خ ْﻤ حس ْ َ َ َ ْ ُ ُ � َ َْ َ ِث �ََم ﻳَﻀﻄ حﺠ ُﻊ َۡعَلى حش حق حﻪ اۡلأﻳْ َﻤ حﻦ َﺣ �ﺘى ﻳََأَتح ََيﻪ،َﺻَلَا حة الف ْﺠ حر ْ َ َ� ال ُﻤ َﻨاُدحي ل �حَلﺼَلَا حة Hazrat Aishara reported that, “Allah’s Messengersa of Allah used to offer eleven rak‘at; that was his prayer – meaning his night prayer. In that prayer, he would remain in prostration for so long that, before he raised his head, one of you would be able to recite fifty verses [of the Quran in that span of time]. He would also perform two rak‘at before the Fajr prayer, then lie down on his right side until the caller to prayer [muezzin] came to him.” (Sahih Bukhari, Kitab al-witr, Bab ma ja’a fi l-witr, Hadith 994)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
Three states of the human soul There are three states of the soul: the self that incites to evil, the reproving self and the soul at rest. One state of the soul at rest is known as the soul that is pure. The soul that is pure is the one found to exist in children. It is the soul that has not been defiled by the winds of this world, and which moves forward on a smooth and level plain, without any highs or lows. The self that incites to evil is the self that has been adulterated by worldly elements. The reproving self is the self that develops a sense of understanding, reflects over its lapses, and strives and prays to save itself from vices, and is cognisant of its own weaknesses. The soul at rest is one which, by the grace of Allah, finds the strength and power to abstain from all forms of evil, and feels safe from all sorts of calamities and afflictions, and in turn, feels tranquillity and comfort at heart, with no traces of apprehension or restlessness. (Malfuzat [English], Vol. 2, p.118)