Religion

By Isah Dahiru

There’s a Hausa proverb that says, “Wanda ya saci akuya, ya saci itacenta”—he who steals a goat has already stolen the rope tied to it. But who would have imagined that the sacred grounds of a mosque, a space where hearts are purified and souls are recharged, could become fertile ground for what I now call “holy heists”?

Last Friday, I attended Jumu’ah prayers like any regular seeker of divine mercy, looking forward to the serenity of the sermon and perhaps a gentle breeze under the neem tree afterwards. You know, that kind of spiritual therapy that reboots your inner battery. 

The Imam began passionately, with what I can only describe as a verbal balm for troubled marriages. He waxed poetic about marital life, reminding us brothers that a man’s greatness is not measured by how many goats he owns, but how gently he treats the mother of his children.

He quoted the Prophet (SAW), emphasising kindness, loyalty, and romance—even after ten years of eating her over-salted tuwo. He reminded us that he who denies affection at home may end up seeking counsel from side mirrors—and by side mirrors, I mean side chicks. It was a sermon of gold, and I had already drafted a mental apology letter to my wife (with a footnote asking for fried fish for dinner).

Then came the second khutbah—and brothers and sisters, the tone changed like NEPA light.

What followed was no longer spiritual nourishment—it was a full-blown security bulletin. The Imam, now resembling a mosque-based CNN anchor, solemnly announced the spike in theft within the mosque premises. Shoes, phones, even umbrellas—yes, umbrellas in dry season—had become an endangered species in the hands of holy day hustlers.

I blinked twice. “Wallahi, this must be fiction.”

Apparently not. The Imam cited examples. Men who had arrived barefoot left in polished Clarks. Samsung devices evaporated during sujud. One man reportedly came out of the toilet to find that not only had his shoes vanished, but so had his ablution kettle. “An saci butar alwala!” someone muttered beside me.

My friend Musa Kalim, ever the idea machine, leaned in and whispered, “Wallahi Isah, the mosque should invest in designer shoes with trackers inside. Give them out before prayer. Anyone who deviates from coming to mosque without shoes to going home with a shoe—bing! The alarm goes off. ‘Thou shalt not misstep.’”

Another friend, Engr. After I narrated the ordeal and my frustration to him, Aminu offered another way to tackle the situation. Honestly, I laughed so hard I almost missed the supplication after the prayer had ended. But knowing that Aminu wasn’t joking made me return to my senses. This is the same man who once suggested using goats to deliver medicine in rural villages, and almost got a grant for it from Melinda and Gates Foundation.

I imagined it immediately:
“Mosque Sole Security (MSS): Track Your Blessings from Sole to Soul.”
A startup powered by shame and GPS.

But there’s a deeper sadness here. When the masallaci, the house of Allah, becomes the hunting ground for pickpockets, it signals a spiritual recession. It’s no longer just a pair of stolen shoes—it’s a metaphor for the theft of morals, the robbery of conscience, and the hijacking of trust.

There’s a popular Yoruba saying, “Ti ile ba n bajẹ, a fi ti ile ni nko,” meaning, “When a home begins to decay, it starts from the inside.” And truly, if criminals now comfortably perform ablution before proceeding to commit theft, then we must urgently recalibrate our moral compass.

Let’s consider the ridiculousness: someone prays beside you, says “Ameen” with gusto, maybe even sheds a tear during supplication—and minutes later, he’s making off with your Bata sandals like a post-prayer souvenir. What kind of shame is that?

The Prophet (SAW) warned us of a time when people would pray like angels and live like devils. Perhaps this is what he meant.

Maybe the solution isn’t just CCTV or Musa’s high-tech slippers (although I’d donate to that GoFundMe). Perhaps we need something more profound—a revival of taqwa, of God-consciousness, in our lives. Because let’s be honest, even if we padlock the ablution area, thieves without fear of God will find a way to sin in style.

Perhaps we need to return to the basics—teaching our children that a stolen shoe, even if it fits, carries the burden of its last prayer. Reminding our youth that every crime committed under the minaret echoes louder in the heavens than those committed in the market square. And as elders, we must not be afraid to call out wrongdoing—even if the culprit looks like a saint in a turban.

Until then, dear reader, as you go for prayers, carry your faith boldly—but your shoes discreetly. I suggest you start wearing bathroom slippers, the type no thief would proudly wear. And if, by misfortune, you find yourself shoeless at the end of the prayer, don’t wail. Just smile and say: “May the thief walk straight into the path of repentance—and a pothole.”

And should you ever catch one red-handed, don’t beat him. Sit him down, offer him zobo and a hard chair, and give him a khutbah so fiery, even his ancestors would consider refunding your shoes.

Isah Dahiru is a pharmacist and can be reached via easerdahiru@gmail.com.

By Muhammad Abubakar

In a historic development, the Catholic Church has elected Robert Francis Prevost as the new pope, marking the first time an American has ascended to the papacy. The decision was announced from the balcony of St. Peter’s Basilica following the traditional white smoke signal from the Sistine Chapel on Thursday.

Pope Robert I, as he will now be known, hails from Chicago, Illinois, and previously served as the Prefect of the Dicastery for Bishops. Known for his pastoral sensitivity and administrative skill, the 69-year-old cleric has long been regarded as a bridge between tradition and reform within the Church.

Thousands of pilgrims gathered in St. Peter’s Square to witness the historic moment, many expressing surprise and hope over the unprecedented choice.

The new pontiff addressed the faithful in multiple languages, asking for prayers and unity in a world “deeply in need of peace, compassion, and truth.”

Analysts see his election as a signal of the Church’s growing global inclusivity and a recognition of the American Church’s rising influence.

More details about his vision and forthcoming priorities are expected in the coming days as he officially begins his pontificate.

By Muhammad Abubakar 

President Donald Trump has stirred controversy once again after publishing a digitally altered portrait of himself dressed as the Pope on his social media platform, Truth Social. The image, which depicts Trump in papal robes and regalia, quickly drew widespread attention and sparked debate online.

This unusual post follows Trump’s previous tongue-in-cheek remark in which he joked about becoming the next head of the Roman Catholic Church after Pope Francis. While many of his supporters saw the post as humorous and bold, critics accused the former president of disrespecting religious traditions.

The Vatican has not officially commented on the image or Trump’s earlier remarks.

Trump, known for his provocative and unconventional use of social media, continues to dominate headlines since his return to the White House for the second time.

By Aisha M Auyo

Marriage is a huge opportunity to earn good deeds. By adjusting your intention, everything you do for your spouse can be an act of worship. It is that simple.

Seek to please Allah and be intentional. Every single thing you do with and for your spouse can be a form of worship when Ihsan is your motivation, and your heart is engaged in the remembrance of Allah in some way.

And by default, when good things become a habit, your good deeds are habitually earned too, insha’Allah.

From time to time, make a specific intention and say, “Oh Allah, I am doing this for my spouse only for Your sake and to earn Your pleasure.” You’ll feel the difference. A mundane task gets supercharged!

Umar ibn Al-Khattab reported: The Messenger of Allah, peace and blessings be upon him, said:

“Verily, deeds are only with intentions. Verily, every person will have only what they intended. Whoever emigrated to Allah and His Messenger, then his emigration is for Allah and His Messenger. Whoever emigrated to get something in the world or to marry a woman, then his emigration is for whatever he emigrated for.” (Ṣaḥīḥ al-Bukhārī 54, Ṣaḥīḥ Muslim 1907).

This hadith and post are especially important for my fellow women… wives… If all the good and extra things you do for your man are just so he wouldn’t marry another woman, know that your reward stops there. And he may marry other wives if that’s in his Qadr.

It might work if you’re being obedient, respectful, kind, and many other good things, just so you’d be his favourite among his wives, but know that the reward may stop there.

Let’s always remember that this world is only temporary… Our permanent abode is the aakhira. I am not in any way saying you should stop whatever you’re doing. In fact, I suggest we always try to improve, increase, and upgrade… 

Just be conscious of your intentions and be deliberate in whatever you do. Doing so, we will have double reward… here and in the hereafter, in sha Allah.

Aisha Musa Auyo is a doctoral researcher in Educational Psychology. A wife, a mother, a homemaker, a caterer, a parenting, and relationship coach. She can be reached via aishamuauyo@live.co.uk.

By Abdullahi Abubakar Lamido

The dusty path to Al-Ma’arif Islamiyyah School was unusually quiet that Wednesday afternoon, except for the gentle crunch of sandals on gravel and the animated voices of two young girls wrapped in flowing white hijabs.

Unknown to many passersby, the conversation between these two girls wasn’t just about school or homework. It was about something deeper—something that could transform communities: the power of Waqf. As they walked, they debated a topic that many adults still struggle with: Should we prioritise spending on annual Umrah trips or invest in sustainable Waqf projects that empower girls through education and skill-building?

“Ameena, wait for me!” called out Hafsah, adjusting the corner of her veil.

Ameena slowed down and turned with a grin. “Wallahi, you’re always dragging your legs like an old lady.”

They both laughed.

But as they turned the bend, Hafsah lowered her voice and leaned in. “By the way, my aunt and her entire family are travelling for Umrah again this Ramadan. That’s like the fifth time in a row! Imagine the reward, subhanallah!”

Ameena nodded with a smile, but her eyes said more. “Masha Allah. No doubt, Umrah is virtuous. The Prophet SAW said in Sahih al-Bukhari, ‘Umrah to Umrah is expiation for the sins committed between them.’ And in another Hadith, ‘The performance of Hajj and Umrah removes poverty and sins just as a furnace removes the impurities from iron.’ So yes, it is beautiful.”

Hafsah beamed. “Exactly! That’s why they go every year. My aunt says you can never get enough of Makkah. The barakah there is like no other.”

Ameena stopped, picked a tiny stone, and tossed it thoughtfully. “I agree. But I can’t help thinking… what if, just what if, they did something different this year? Take the entire amount they usually spend—tickets, hotel, feeding, shopping—and invest it in a Waqf. A sustainable, income-generating waqf specifically for girls’ education and skills development.”

Hafsah blinked. “A waqf? Instead of Umrah?”

“Not instead of,” Ameena corrected gently, “but perhaps before another one. Let’s say they make a solid waqf just once. From then on, the proceeds can fund multiple Umrahs and sponsor tens—maybe hundreds—of girls like us. Wouldn’t that multiply the rewards?”

Hafsah frowned slightly. “Hmm. But that’s not the same spiritual feeling as being in Makkah.”

“True. But listen to this Hadith,” Ameena said, eyes lighting up. “The Prophet SAW said: ‘Whoever goes out to seek knowledge is in the path of Allah until he returns.’ That’s in Sunan al-Tirmidhi. And in Sahih Muslim, the Prophet said that feeding the hungry, helping the poor, or removing a harm from the road are all Sadaqah. These actions have also been likened in reward to Umrah.”

She continued, “In fact, Imam Ibn Rajab said some charitable actions—because of their benefit to society—can surpass voluntary Hajj and Umrah in reward!”

Hafsah looked unconvinced. “But those are small things. Can they compare to walking between Safa and Marwa?”

Ameena smiled knowingly. “Let me share a story about our Islamic heritage, as reported by Ibn Kathir—one of the great scholars and righteous predecessors, Abdullah ibn al-Mubarak, once set out for Hajj. Along the way, he passed through a town where a young girl was seen taking a dead bird from a garbage heap. 

Curious, he followed her and learned that she and her brother had nothing to eat, surviving off scraps and carrion due to poverty and oppression. Ibn al-Mubarak was so moved that he cancelled his pilgrimage, gave her all the money he had set aside for Hajj—except a small portion for their return—and said: ‘This is better than our Hajj this year!’

Can you imagine? A scholar of his stature suspended the journey of a lifetime because he saw a greater reward in feeding the poor.”

Hafsah bit her lip, thoughtful.

“And what of the Hadith in Sahih al-Bukhari,” Ameena continued, “where the Prophet SAW said: ‘He is not a believer whose stomach is filled while his neighbour goes hungry.’ Don’t you think our people—who travel yearly for Umrah with their entire household—should ask themselves if their neighbors are fed, educated, and safe first?”

There was silence for a while. Then Hafsah asked, “But maybe they feel their own worship is more important.”

Ameena didn’t flinch. “Worship is important. But Islam is both ‘ibadah and mu’amalat—personal devotion and social responsibility. A society where girls are unskilled, uneducated, and poor is a society in crisis. Allah says in Surah Al-Balad, ‘But he has not attempted the Ascent. And what will make you know what the Ascent is? It is freeing a slave. Or feeding on a day of severe hunger, an orphan of near relationship, or a needy person in misery.’ That’s the real struggle.”

She paused, then added, “And here’s a shocking stat: According to UNICEF, more than 50% of girls in Northern Nigeria are out of school. Many of them end up as child housemaids or hawkers. Imagine if we had waqfs in every state—centres for literacy, vocational skills, business mentorship. Wouldn’t that be more pleasing to Allah than redundant luxuries?”

Hafsah exhaled slowly. “You’re making too much sense. But some people say they don’t have the time or knowledge to create a waqf.”

“They can partner with existing foundations,” said Ameena. “Or even just dedicate a part of their wealth to it. Start with a shop, a farm, or a borehole project. Let it generate income. Let it teach a girl to write, to code, to recite Qur’an beautifully, to become a teacher, to stand tall.”

By now, they were at the gate of the Islamiyyah school.

Hafsah turned and looked at her friend. “You know, Ameena, if your words were a waqf, they’d be multiplying rewards already.”

Ameena chuckled. “Then let’s start the first one—with our pens, our voices, and our footsteps.”

They both stepped in, side by side, into a class that taught not just religion, but purpose.

Inside the classroom, the discussion continued to swirl in Hafsah’s mind. That evening, as they sat under the neem tree during Qur’an revision, she whispered to Ameena, “You know what? I’m going to talk to my parents tonight. I’ll share everything you said—every Hadith, every idea. Maybe they can be the first to try this new way: build a waqf before the next Umrah.”

Ameena smiled, eyes glowing. “And I’ll talk to mine too. If they see how serious we are, and how much it could benefit the Ummah, I believe they’ll listen.”

The next day, during break time, the girls called a mini gathering under the school’s mango tree. A handful of curious classmates sat cross-legged in the dust, munching on groundnuts and zobo. Hafsah stood up and declared, “We want to tell you about something that can reward you even after you die. Something more powerful than a yearly trip to Makkah…”

She spoke. Ameena backed her up. Together, they planted a seed.

Later that afternoon, they approached their teacher, Ustaz Sani, known for his stern look but soft heart. A little nervously, they explained their idea.

To their surprise, Ustaz Sani leaned back, eyes shining. “Ameen! This is the spirit of Islam! The Prophet SAW once said, ‘The most beloved of deeds to Allah are the most consistent, even if they are small.’ 

But let me add more,” he said, reaching for a worn book on his desk. “Imam Al-Ghazali wrote that a waqf is a shield for society, a way to preserve faith, knowledge, and dignity. Some waqfs in history lasted over 700 years, sponsoring scholars, doctors, and imams! Even the famous Al-Azhar University in Egypt started as a waqf.”

The girls’ faces lit up.

“Keep spreading the message,” he urged. “You are not too young. Let your classmates know. Let your family hear. Let the whole Ummah remember:

Before your next Umrah… build a Waqf.”

Amir Lamido wrote from Gombe and can be contacted via lamidomabudi@gmail.com.

By Maimuna Aliyu Katuka

Easter is a season of joy, reflection, and renewal. While it is often associated with festive meals, it is also an opportunity to embrace healthier habits without taking away from the fun and spirit of the celebration.

As the world becomes increasingly health-conscious, we can find creative ways to enjoy Easter while taking care of our physical and mental well-being.

By making thoughtful choices, we can turn this season into a meaningful and health-positive experience for ourselves, our families, and our communities.

Easter, which marks the resurrection of Jesus Christ, according to the Christians, is one of the most significant holidays in Christianity. For many, it symbolizes the triumph of life over death—a powerful reminder of hope, rebirth, and new beginnings.

Even non-Christians often take advantage of the holiday to travel or spend time with loved ones, making it a perfect occasion to reflect on personal wellness and communal values.

Whether you are planning a large family gathering or a quiet weekend retreat, here are some practical tips to help you celebrate Easter in a healthy and fulfilling way:

Healthy Eating and Drinking Habits

1. Balance indulgence with healthy choices:
Enjoy traditional Easter treats in moderation. Complement your meals with fruits, vegetables, and whole grains to maintain a balanced diet.

2. Stay hydrated:
Drink plenty of water throughout the day, especially if you are consuming rich or salty foods.

3. Choose healthier alternatives:
Opt for baked or grilled meats instead of fried ones. Dark chocolate or fruit-based desserts can also be tasty and nutritious options.

Staying Physically Active

1. Take a walk or hike:
Incorporate light physical activities like walking, hiking, or biking into your day to stay energized and connected with nature.

2. Plan outdoor games:
Organize family games or community sports that encourage movement and bonding while having fun.

Supporting Mental Well-being

1. Practice mindfulness:
Take time to relax, meditate, or simply enjoy the presence of family and friends. Mindfulness can help ease stress and promote gratitude.

2. Set boundaries:
Prioritize self-care by setting healthy limits on social and work commitments. Maintain a balance that supports your mental peace.

Additional Smart Tips

1. Plan meals ahead:
Prepare healthy dishes and snacks in advance to reduce the temptation of unhealthy choices.

2. Be mindful of portion sizes:
Enjoy your favorite dishes without overindulging by keeping portions in check.

3. Educate the next generation:
Teach children the importance of healthy living. Turn Easter traditions into learning moments about good nutrition and staying active.

Last Line:
As we prepare to celebrate Easter, let us take this opportunity to embrace a lifestyle that reflects the true spirit of the season—renewal, joy, and wellness.

By making simple, conscious changes, we can foster healthier habits that last beyond the holiday.

So, gather your loved ones, get creative with your traditions, and make this Easter not just memorable—but meaningfully healthy.

By Hadiza Abdulkadir

Operatives of the National Drug Law Enforcement Agency (NDLEA) have intercepted a consignment of cocaine ingeniously hidden inside 20 sets of religious books intended for export to Saudi Arabia.

The discovery was made on Tuesday, April 15, at a courier company in Lagos by the Directorate of Operations and General Investigation (DOGI) officers. During a routine search of outbound cargo, the officers uncovered 20 parcels of cocaine, weighing a total of 500 grams, carefully buried within the pages of the books.

The NDLEA described the concealment method as a “desperate and deceptive tactic,” aimed at evading detection. The books were among items listed for shipment to Saudi Arabia, raising concerns over the potential abuse of religious materials to traffic illicit substances.

This interception is part of a broader crackdown by the agency, which has recorded several major seizures across the country in recent days. However, the religious bookcase has drawn particular attention due to its audacious nature and the sensitive destination.

NDLEA Chairman, Brig. Gen. Mohamed Buba Marwa (Rtd) commended the Lagos command for its vigilance and professionalism. He emphasised the agency’s resolve to disrupt drug trafficking networks using any means, no matter how disguised.

Investigations into the identity of those behind the shipment are ongoing.

By Muhammad Abubakar

The Kano State Hisbah Board has arrested 24-year-old Shamsu Yakubu after a disturbing video showed him allegedly licking a goat’s genitals. The footage, which circulated widely on TikTok, sparked outrage among viewers and residents.

Yakubu reportedly asked someone to film the act in a bid to gain social media fame. “I did it to trend on social media and become famous,” he admitted in the video. 

However, under interrogation by Hisbah officials, he denied fully committing the act, saying, “I swear to Allah, I did not lick the goat’s genitals. I only put my mouth around the area.”

Hisbah officials were alerted after concerned residents, angered by the video, threatened to take matters into their own hands. A community leader intervened and reported the incident to the authorities.

Speaking on the arrest, Deputy Commander-General of the Hisbah Board, Sheikh Aminuddeen Abubakar, expressed dismay over the act, calling it a violation of religious and moral values. “Sadly, a Muslim man will use his mouth to lick the genitalia of a goat, without regard to religious teachings,” he said.

Sheikh Aminuddeen revealed that both the suspect and the goat will undergo medical testing. “We will test both for possible diseases before prosecution,” he stated, adding that Yakubu would also face psychiatric and drug evaluations.

He warned others against seeking online popularity through indecent behaviour, saying, “Anybody caught bathing in dirt or charcoal under the guise of fame will be arrested and dealt with accordingly.”

The incident has reignited conversations around the influence of social media on youth behaviour, with some calling for stricter regulations and moral guidance to curb extreme acts done for clout.

Innā li-Llāhi wa-innā ilayhi rājiʿūn.

The passing of Prof. Khurshīd Aḥmad marks the end of an era in the intellectual development of contemporary Islamic thought, particularly in the fields of al-Iqtiṣād al-Islāmī (Islamic economics) and al-Mālīyyah al-Islāmiyyah (Islamic finance). 

A polymath, visionary, and tireless reformer, Prof. Khurshīd Aḥmad was one of the most distinguished Muslim thinkers of the 20th and 21st centuries. His scholarship, activism, and public service bridged the worlds of theory and practice, faith and governance, tradition and modernity.

Born in Delhi in 1932 and later migrating to Pakistan following the partition, he pursued higher education in economics and law. He eventually earned a Master’s in Islamic Studies and a PhD in Economics from the University of Leicester, United Kingdom. He was not merely an academic in the conventional sense; he was an intellectual activist whose writings and public engagements profoundly shaped the global discourse on Islam and economic justice.

His Legacy in Islamic Finance

Among his many contributions, Prof. Khurshī Aḥmad’s most outstanding intellectual work in the field of Islamic finance is arguably his foundational role in articulating and systematising the theoretical framework of an Islamic economic order, particularly through his seminal work: Islam: Its Meaning and Message (edited by Khurshīd Aḥmad, first published 1976).

This edited volume contains his essay  “The Islamic Way of Life”, which not only presents the ethical foundations of Islam but also outlines the spiritual, social, and economic dimensions of Islamic governance.

More specifically related to economics is his earlier and pioneering treatise: Islamic Economic System: A Socio-Economic and Political Analysis (1970). This work laid down the theoretical underpinnings of al-Niẓām al-Iqtiṣādī al-Islāmī and served as a cornerstone for the subsequent emergence of Islamic banking and financial institutions.

In Islamic Economic System, Prof. Khurshīd Aḥmad delineates a clear moral and functional distinction between the capitalist, socialist, and Islamic paradigms, advocating a system well entrenched in tawḥīd, ʿadl, and mashwarah.

He was also instrumental in the formation of the International Institute of Islamic Economics (IIIE) at the International Islamic University, Islamabad. He advised several governments and Islamic financial institutions in conceptualising and implementing Sharīʿah-compliant economic policies. His influence continues to shape policies in countries like Pakistan, Malaysia, and Sudan, and in global institutions such as the Islamic Development Bank (IsDB).

Prof. Khurshī Aḥmad’s intellectual legacy transcends geographical and disciplinary boundaries. He championed a vision of Islamic economics and finance not merely as an alternative system but as a holistic worldview embedded in divine guidance and aimed at achieving justice, equity, and human dignity.

May Allāh (Subḥānahu wa Taʿālā) forgive his shortcomings, reward him with Jannah al-Firdaws, and accept his works as ṣadaqah jāriyah. His writings will continue enlightening scholars, guiding policymakers, and inspiring future generations.

Dr. Oyekolade Sodiq OYESANYA wrote from the Department of Religious Studies, Tai Solarin University of Education, Ijagun, Ogun State, Nigeria.

By Ibraheem A. Waziri

On March 20, 2025, I shared my essay A Reflection on Dimensions, Death, and the Eternal Four: Ramadan 2025 with Dr. Abdullahi Dahiru, exploring the Qur’an’s seven heavens, the cosmic role of death, and the possibility of 19 dimensions in Allah’s creation. Perhaps inspired by those reflections, Dr. Dahiru shared a post, via his Facebook page, from Mechanical Engineering World, noting the observable universe’s vastness: 2 trillion galaxies, with the Milky Way containing 200 billion stars, and Earth as one of 3.2 trillion planets. This sparked a thought-provoking thread. I commented, suggesting this universe might be one of “7 universes (heavens) in Allah’s dominion.” Dr. Dahiru responded, questioning the “7 universes” idea, citing Prof. Maurice Bucaille’s view that the Qur’anic “7” often means “uncountable,” a convention in ancient cultures.

Hammad Abubakar Puma joined, thanking Dr. Dahiru and suggesting he watch the YouTube documentary, Allah and the Cosmos, if he hasn’t seen it. I replied, arguing that the observable universe lacks the layered demarcations for the Qur’anic seven heavens. I propose a multiverse model—seven distinct universes—that better aligns with the Qur’an’s boundaries, jinns’ exclusion, and the gated ascent of Isra wal Mi’raj. 

Hashem Al-Ghaili’s recent posts about scientific findings, including multiverse evidence in the Cosmic Microwave Background (CMB) and the possibility of our universe residing within a black hole, bolster this perspective. This exchange and my earlier reflections lead me to propose that the seven heavens may be seven separate universes, bridging divine revelation with modern cosmology.

The Qur’anic Foundation: Seven Heavens and Cosmic Barriers

The Qur’an describes “seven heavens in layers” (67:3, 41:12), often interpreted as hierarchical realms—atmospheric layers, celestial spheres, or spiritual planes. Yet, the “nearest heaven” is adorned with stars (37:6) and guarded against rebellious jinns by “burning flames” (72:8-9, 67:5). Jinns, beings of smokeless fire (55:15), lament, “We have sought [to reach] the heaven but found it filled with powerful guards and burning flames” (72:8).

This suggests a cosmic boundary separating the nearest heaven from what lies beyond. If this nearest heaven is our observable universe—spanning 93 billion light-years with 2 trillion galaxies, as Dr. Dahiru’s post notes—then the other six heavens could be separate universes beyond our cosmic horizon. Qur’an 55:33 reinforces this: “O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allah].” This implies the heavens are inaccessible without divine permission. Science, limited to the observable universe, cannot breach the cosmic light horizon, and jinns’ failure to penetrate the heavens suggests the higher heavens may be parallel universes in a multiverse framework.

Isra wal Mi’raj: Gated Realms Beyond the Observable

The ahadith of Isra wal Mi’raj, the Prophet Muhammad’s (peace be upon him) Night Journey and Ascension, support this view. In Sahih Bukhari (Book 54, Hadith 429), the Prophet, guided by Angel Jibril, ascended through the seven heavens, knocking at each gate for entry. At the first heaven, Jibril requested access: “It was asked, ‘Who is it?’ Jibril answered, ‘Jibril.’ It was asked, ‘Who is with you?’ Jibril replied, ‘Muhammad.’… The gate was opened.” This repeated for each heaven, showing these are distinct, guarded domains, inaccessible even to an angel and the Prophet without divine approval. 

If the first heaven is our observable universe—where stars and meteors (the “flames” of 67:5) reside—its gate may symbolize the cosmic horizon, science’s limit. The higher heavens, requiring divine permission, lie beyond this horizon, potentially as separate universes with interdimensional thresholds, aligning with multiverse theories where universes are separated by barriers like inflationary boundaries or higher-dimensional branes.

A Multiverse Perspective: Seven Universes Under Divine Command

Modern cosmology supports this reimagining. The inflationary multiverse theory by Alan Guth suggests that rapid expansion after the Big Bang created “bubble universes” with different physical laws. String theory posits up to 10^500 possible universes, or “branes,” in higher dimensions. 

Hashem Al-Ghaili’s post from the Royal Astronomical Society notes a breakthrough: since 2004, scientists studying the Cosmic Microwave Background (CMB) have identified the “Cold Spot,” a region challenging standard cosmology. Initially considered a supervoid, the Cold Spot is now seen by some, like Ruari Mackenzie from Durham University, as evidence of a collision with another bubble universe—a hint of the multiverse.

The European Space Agency’s Planck mission confirmed its existence in 2014, fueling the multiverse debate. Could the Qur’an’s seven heavens be a divine simplification of such a multiverse, each heaven a distinct universe? The Qur’an’s emphasis on divine unity (41:12) ensures these universes remain under Allah’s command. 

The “nearest heaven” (our universe) is the first, where jinns are repelled by meteors (72:8-9). The higher heavens—universes 2 through 7—lie beyond, their gates symbolizing barriers science cannot cross. Each heaven’s “command” (41:12) may imply unique laws, like inflationary bubbles with varying constants, aligning with the jinns’ exclusion and the gated ascent of Isra wal Mi’raj.

Engaging the Thread: Addressing Traditional Interpretations

Dr. Dahiru cited Prof. Maurice Bucaille’s The Bible, the Qur’an, and Modern Science, noting the Qur’anic “7” often means “uncountable,” a convention in ancient cultures. While this aligns with traditional tafsir—viewing the seven heavens as symbolic—it doesn’t preclude a literal reading. The Qur’an’s specificity in naming “seven” heavens and Isra wal Mi’raj’s accounts suggest a structured cosmology. Bucaille’s point may highlight the Qur’an’s accessibility to its 7th-century audience, while its deeper truth—seven distinct universes—emerges through modern reflection.

Traditional tafsir, like Ibn Kathir’s, sees the heavens as layers within one creation, possibly atmospheric or spiritual. Yet, the observable universe lacks clear “layers” for 7, 70, or 70,000 demarcations. Planets don’t fit the gated structure of the heavens. A multiverse interpretation—seven universes—better accommodates the strict demarcations, jinns’ exclusion, and gated ascent, implying science’s reach is limited to the first heaven (Sama ta d’aya).

Dimensions, Death, and the Cosmic Graveyard

In my March 20 reflection, I proposed the seven heavens might enfold 19 dimensions, with black holes—mak’abartar taurari (the graveyard of stars)—as portals to these realms, tied to the Qur’anic number 19 (74:30, “Over it are nineteen”). Hashem Al-Ghaili’s post, citing the James Webb Space Telescope’s JADES survey, notes the rotation of 263 distant galaxies shows asymmetry—two-thirds spinning the same way, defying expected randomness. This supports black hole cosmology, suggesting our universe exists within a larger black hole, aligning with my concept of _mak’abartar taurari_ as a liminal space bridging dimensions or universes.

If each heaven is a universe, it might have a dimensional structure. Our universe is 4D, but higher heavens could harbor more dimensions, as string theory suggests (10 or 11 dimensions). The “gates” of Isra wal Mi’raj might be dimensional thresholds. Death could be the key to crossing them, carrying the soul through mak’abartar taurari into these universes, where nineteen angels of Jahannam (74:30) oversee dimensions, their number echoing the nineteen letters of Bismillahir Rahmanir Rahim—a cosmic symmetry of divine order.

Conclusion: A Unified Vision of Allah’s Creation

With 2 trillion galaxies, the observable universe becomes the first heaven, a single bubble in Allah’s dominion—potentially within a larger black hole, as the JADES survey suggests. The higher six heavens, as separate universes, align with the Qur’anic narrative of inaccessibility (55:33), jinns’ repulsion (72:8-9), and the gated ascent of Isra wal Mi’raj, resonating with multiverse theories supported by evidence like the CMB Cold Spot and galactic rotational asymmetry.

As I break my fast this 27th day of Ramadan, I marvel at this possibility, inspired by Dr. Dahiru’s thread, the contributions of Hammad Abubakar Puma, and the scientific insights shared by Hashem Al-Ghaili. I also remember Qur’an 18:109, which speaks of the vastness of Allah’s words: “Say, ‘If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement.’” 

As I ponder the vastness of Allah’s words: read, His creations—the seven heavens, each a testament to His boundless power; Science, jinns, and humans are confined to the first heaven, but death—through divine mercy—might carry us beyond, through the _mak’abartar taurari,_ into realms where nineteen angels stand guard, and Allah’s Kursi spans all (2:255). Yet in this sacred month, the Qur’an bids us ponder, and the seven universes offer a vision of creation as vast as Allah’s mercy itself.