Est. 1897 • Relaunched 2018 • The English weekly newspaper for Ahmadi Muslims around the world.
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🇵🇸🇮🇱 LATEST: Hazrat Mirza Masroor Ahmad (aa) urges Ahmadi Muslims to pray for situation in #Palestine & #Israel, highlighting ongoing injustices. He calls for Muslim unity to help plight of innocent #Palestinians!
His Holiness said:
“I want to ask for prayers in relation to the current situation of the world. In the past few days, a war has started between Hamas and Israel due to which civilians on both sides - women, children and the elderly - are being killed or have been killed, without any distinction.
“Even at times of war, Islam does not permit the killing of women, children or anyone who is not participating in the war, and this teaching was strictly established by the Holy Prophet, peace and blessings of Allah be upon him.
“The world is saying - and it has some truth to it - that Hamas initiated this war and killed Israeli civilians indiscriminately. Leaving aside the fact that the Israeli army has been killing innocent Palestinians prior to this, Muslims should always act according to Islamic teachings. [...] If there is a legitimate war, then it can take place against the army, but not against women, children and the innocent. Nevertheless, the step Hamas took was wrong; it caused more harm than good.
“In response [to Hamas’ attack], the punishment or war should have remained against Hamas alone - this would have been true bravery and the correct response. However, what the Israeli army is doing now is extremely dangerous and it seems this will not stop. The number of lives of women and children that will be lost cannot be imagined.
“The Israeli government announced that it will completely wipe out Gaza and to do that it endlessly bombed Gaza, reducing it to a pile of ashes. The latest development is that the Israeli government is saying that more than 1 million people should leave Gaza, and some have begun leaving already.
“Thankfully, though a weak voice, the UN has raised some concerns that this is against human rights, is wrong and will create a lot of problems and that Israel should rethink this instruction. Instead of condemning Israel outrightly, they [the UN] are making a mere request to them.
“Nevertheless, the innocent who are not participating in the war cannot be blamed. If the world sees Israeli women, children and civilians as innocent, then the Palestinians are innocent too.
“The teachings of the People of the Book also say such killing is not allowed. Muslims are blamed that they have committed wrong, but these people should look at themselves too.
“The Ambassador of Palestine [in the UK] was interviewed by the BBC and, in response to a question, said that Hamas is a militant group, not the government and that the Palestinian government has nothing to do with them. He also raised a valid question - that if true justice had been established, then this situation would not have arisen. If world powers do not have double standards, then such disorder and warfare can never even occur. Thus, end these double standards and the wars will end themselves.”
His Holiness said he has been saying these points for a long time, in light of Islamic teachings, but in response, leaders agree without any action.
He continued:
“Ignoring justice, all the world powers - or Western powers - are uniting to punish Palestinians, and conversations are being held everywhere about sending armies.”
He also spoke about the misinformation in the media that is being spread. It is often the case that pictures are shared to try and prove injustice against Israelis, but later it is found out that the pictures were actually of Palestinians, yet there is no retraction in the media for this.
He said that it seems the world powers do not want this war to end. After World War One, the world powers created the League of Nations, but it proved to fail due to justice not being upheld, and World War Two ended up taking place. This is the same situation as the UN. It was created to end wars and aid the oppressed but has clearly failed in its objective.
His Holiness continued to say the war that will take place now due to the current injustice, we cannot even comprehend the destruction that will be caused and everyone knows this, yet there is still no focus on establishing justice in the world, nor is anyone highlighting this point.
He said at least the Muslim nations should pay heed and erase their own disagreements in order to establish unity. If Muslims have been told in the Quran to improve relations with the People of the Book, then why can Muslims, who share the same kalima, not place their problems aside and come together. This is the only way to rid the world of the disorder we see today. As one, Muslims must raise a voice against those who are oppressed.
If there is unity in the Muslim Ummah, there will be power in the voice that is raised. Otherwise, these Muslim nations will be responsible for the loss of innocent lives. We should keep the teaching of the Holy Prophet SA in front of us: To aid both the oppressed and the oppressor (by stopping them from oppression).
In the end, Huzoor (aa) prayed:
"May Allah the Almighty grant wisdom and understanding to the Muslim governments, and may they unite to uphold justice. May he also grant wisdom and understanding to the powers of the world, so that instead of causing destruction in the world, they strive to save it from destruction. [...] It should always be remembered that when destruction occurs, even these powers will not remain secure.”
“The only weapon we possess is the weapon of prayer. Thus, more than before, all Ahmadis should use the weapon of prayer.”
“I shall describe my own practice. Whenever I come to the grave of the Promised Messiah (as) to pray, my established practice is first to pray for the Holy Prophet (sa) and then for the Promised Messiah (as). This is the prayer I offer:
“‘O Allah! I possess nothing that I can present as a gift to these revered personages. Whatever I possess cannot benefit them. Thou, however, possessest all things. I therefore pray and beseech Thee that, out of Thy kindness to me, Thou bestow upon them, on my behalf, a gift in Paradise such as they have never received there before.’
“They then surely ask, ‘O Allah! From whom has this gift come?’ When God tells them, they pray for that person, and in this way the spiritual ranks of the person offering the prayer are also raised. This is established by the Quran and the Ahadith. It is an established principle of Islam, which no one can deny, that prayers certainly benefit the deceased.
“The Holy Quran, too, draws attention to this through the words فَحَيُّوا بِأَحْسَنَ مِنْهَا, ‘greet ye with a better prayer’ [Surah an-Nisa’, Ch.4 : V.87]: when someone presents you with a gift, give them a better gift in return or at least give them as much as they gave you.
“In accordance with this Quranic verse, when we pray for the Holy Prophet (sa) or the Promised Messiah (as) and invoke blessings and peace upon them, God Almighty will, as a result of that prayer, bestow a gift upon them on our behalf. We do not know all the blessings that exist in Paradise, but Allah the Exalted knows them well.
“Therefore, when we pray, ‘O God! Bestow upon the Holy Prophet (sa) a gift such as he has never received before,’ it necessarily follows that, when the gift is bestowed upon him, Allah the Exalted will also inform him that it is a gift from such-and-such a person.
“How, then, could he remain silent after learning this and not pray for the person who sent the gift? At such a moment, his soul will spontaneously fall in supplication at Allah the Exalted’s threshold and say, ‘O God! Now grant this person, on our behalf, a better reward.’’
“In this way, in accordance with فَحَيُّوا بِأَحْسَنَ مِنْهَا, ‘greet ye with a better prayer’, that prayer will return to the person who invoked blessings and will become a means of raising their spiritual rank. This, then, is a means by which both we ourselves and the Jamaat can benefit, without any act of associating partners with Allah [shirk] being involved.”
(Mazar Hazrat Masih-e-Maud Par Du‘a aur Is Ki Hikmat, Anwar-ul-Ulum, Vol.17, pp. 182-183)
... It is not until one has taken one’s fill of this suburban landscape – so typical, for good or ill! – that one notices under the very brow of the hill the white dome of the Ahmadiyya Mosque. The minarets are there, one at each of the four corners. They will be used by the “muezzin” to call the faithful to prayer, but are out-topped by several neighbouring villas.
Nowadays, when so many of our churches and chapels flaunt what is called a “Byzantine style”, there is little to distinguish the Ahmadiyya Mosque, with its unorthodox glazed windows, from some Christian conventicles. Blended of plainness and good taste, it is now practically finished, though the garden pool and fountain for ablutions have still to be filled.
With the help of a couple of British workmen, lunching leisurely against its white walls, I discovered the “imam” – or incumbent – of the Mosque. Mr Dard is an Indian Muslim, turbanned and black-bearded. He might, for everything except his gold spectacles, have walked out of the “Arabian Nights.” With much dignity and courtesy he showed me over, sending for the key a bright little dark-eyed rogue of a Muslim boy who looked as if he should make his fortune on the films.
Over the door are inscriptions in Arabic and Persian. They tell us that “Allah alone is to be worshipped and Muhammad is His prophet.” The significance of this, the “imam” explained, is not arrogance on Muhammad’s [sa] part, but, on the contrary, a disclaiming of worship.
Within I found the deep-piled blue carpet, upon which no shoe may tread, already laid down and reverentially roped off. There is electric light, and radiators are promised, but no decorations of any kind were to be, or will be, seen and no seats save those at the entrance for the taking off of shoes. The idea of sitting to worship brought a hint of a smile to the face of my Oriental friend. Nothing to suggest ritual of any kind was there, save the tiny little chancel or niche, orientated to Mecca, where the “imam” himself will lead the worshippers in prayer...
Read the full 100 Years Ago... here 👇
alhakam.org/visit-ahmadiyya-…
The Holy Quran employs the terms “Iblis” and “Satan” in a manner that suggests a subtle yet meaningful distinction between the two. While both names can refer to the same being, each carries its own significance.
The name Iblis appears 11 times in the Holy Quran, most often in connection with the command given to the angels to prostrate before Adam and Iblis’ refusal to comply. Yet, when the Quran narrates the temptation of Adam, the tempter is described as Satan rather than Iblis.
Hazrat Khalifatul Masih II (ra) explains that Adam had already been directly warned against Iblis and had no determination to disobey God. Therefore, Adam was approached by an agent or physical representative operating under Iblis’ influence – a satan, so to speak – whom Adam failed to recognise as a threat and mistook for a genuine advisor.
While Iblis is the name of a particular being, Satan functions as a broader term. A Satan is any being or influence that turns away from truth or seeks to lead others away from it. The Quran therefore applies the term not only to unseen beings but also to certain human beings.
The distinction also reflects two dimensions of spiritual decline: the stage of Iblis, marked by ignorance, loss of good, confusion and despair of God’s mercy; and the stage of Satan, an advanced phase of evil in which one actively works to misguide, envy and corrupt others.
Yet Satan possesses no coercive authority over human beings. His methods are deception, fear, false promises, greed and the exploitation of human weaknesses.
Understanding this distinction highlights the Quranic portrayal of evil and the moral responsibility placed upon every individual to resist influences that lead away from righteousness.
Read the full article here 👇
alhakam.org/iblis-and-satan-…
Someone from India asked Hazrat Amirul Momineen, Khalifatul Masih V (aa), whether, when visiting the grave of the Promised Messiah (as), one could also pray to God Almighty for worldly needs, such as success in examinations or blessings in business.
Huzoor-e-Anwar (aa) provided the following guidance in his letter dated 15 April 2024:
“The places where righteous and holy people, and those sent by God Almighty, are buried are also places where His grace and mercy descend. Therefore, when praying at such places, one should first praise and glorify God Almighty. For this purpose, Allah the Exalted has bestowed upon us such a great surah as Surah al-Fatihah.
“One should then invoke blessings and salutations of peace upon the benefactor of humanity, the Holy Prophet Muhammad, the Chosen One (sa), as every believer has been commanded to do. (Surah al-Ahzab, Ch.33: V.57)
“Next, pray for the elevation of the spiritual ranks of the revered persons buried there. Also pray, ‘O Allah, keep their followers steadfast in the virtues and teachings they brought.’ Then offer prayers for spiritual and worldly blessings for yourself and ask Allah the Exalted for whatever you wish. There is no harm in this.
“To guide members of the Jamaat, Hazrat Musleh-e-Maud (ra) delivered an address entitled Mazar Hazrat Masih-e-Maud Par Du‘a aur Is Ki Hikmat, which has been published in book form. In this address, Huzoor (ra) drew the attention of Jamaat members to many important matters. You should read it as well...
“Thus, it is permissible to visit the graves of the righteous and pray to Allah the Exalted for those revered persons, as well as to offer various supplications to Allah the Exalted alone for one’s own spiritual and worldly progress and the attainment of blessings. This does not constitute shirk in any way.
“However, petitioning those revered persons, asking them to fulfil one’s wishes or believing that those buried there can fulfil our wishes are all acts of shirk and sin.”
Read the full answer here 👇
alhakam.org/answers-to-every…
In recounting the early days of his divine mission, the Promised Messiah (as) wrote that numerous stars had fallen from the sky during that period. If I am not mistaken, he discussed this phenomenon in considerable detail in Aina-e-Kamalat-e-Islam [The Mirror of the Excellences of Islam]. I was only a child at the time, but I witnessed this spectacle in the sky while I was conscious enough to remember it. I distinctly recall that everyone in our household was saying that the Imam Mahdi would now appear. It was not merely my family; people in general were saying the same thing.
In short, the Promised Messiah (as) identified meteors as precursors to certain momentous events. Although they occur according to natural causes and circumstances, the divine practice is such that they may be appointed as signs preceding certain great events.
During the night between Monday, 6 and 7 September 1926, at approximately 9:45 pm, a magnificent meteor streaked across the sky, leaving the whole of England astonished. The Daily Express, in its issue dated 8 September [1926], reported:
“The whole of England is engaged in discussing the mystery of the luminous phenomenon that traversed the country on Monday night at 9:45 pm, passing from northern Yorkshire to South London.”
The phenomenon appeared in various colours, generally red, white, green and blue. Its dazzling light persisted for several seconds. In the northern region, it was accompanied by a tremendous sound that frightened people and caused certain buildings to shake.
Various opinions and theories were put forward concerning the phenomenon. However, Sir Frank Dyson, the Astronomer Royal and other experts stated that a very large meteor had fallen.
Read the full “100 Years Ago” article here 👇
alhakam.org/observations-of-…
Among the many misconceptions about Islam, one persistent claim is that it permits forced marriage. There is only one right answer – Islam does not permit forced marriage. Yet Islam distinguishes clearly between arranged marriage and forced marriage, and the two should never be confused.
Islam encourages arranged marriage as a means of protecting men and women from illicit relationships that can lead to heartbreak, emotional harm and dishonour to their families. Families may express interest in a potential match and get to know one another within Islamic boundaries, while praying for guidance through istikharah. However, the relationship can only proceed towards engagement or nikah when both the man and woman freely and happily consent.
Consent is the crux of the matter. In his guidance on marriage, Hazrat Khalifatul Masih V (aa) explained that if a person develops a clear feeling of aversion towards a proposal, one should refuse to proceed, regardless of parental wishes. This guidance recognises an individual’s right to act according to one’s own conscience, even when doing so goes against the wishes of one’s family.
Nevertheless, in some communities, the distinction between arranged and forced marriage becomes blurred. A person may technically have the right to refuse, but social shame, family conflict or the fear of being ostracised can make exercising that right difficult. Such pressures represent a gap between Islamic teachings and cultural practices.
Islam’s teaching is unequivocal: no marriage is valid without the genuine, free consent of both parties. Where this principle is disregarded, the fault lies with those who impose their customs and pressures, not with the religion itself.
Islam also encourages choosing a spouse on the basis of character and faith rather than appearance or wealth alone. The purpose of marriage is to build a bond of love and companionship between two people who freely choose to become life partners.
Far from permitting forced marriage, Islam places genuine consent at the heart of marriage.
Read the full article here 👇
alhakam.org/arranged-marriag…
Questions about the existence of God, unanswered prayers, the truth of Islam or the claims of the Promised Messiah (as) can be troubling. Some people feel ashamed of their doubts, fearing that they indicate weak faith. Others avoid these questions because they worry about being judged by family members, elders or missionaries.
Yet having a doubt is not the same as rejecting faith. The Holy Prophet Muhammad (sa) taught that troubling thoughts can be a source of distress for those who care deeply about their faith. The important thing is to distinguish between genuine intellectual questions, which can be researched and answered, and repetitive thoughts that no amount of reasoning seems to resolve.
How should one approach doubts?
Begin by identifying the actual question rather than remaining with a vague feeling of uncertainty. Seek guidance from knowledgeable people and research reliable sources, including the Holy Quran, ahadith and the writings of the Promised Messiah (as). Avoid building your understanding on short videos, comment sections or arguments on social media.
When examining religious claims, return to the original sources and read them in their full context. Consider the conditions attached to prophecies and examine alternative beliefs with the same care as your own. Not knowing an answer immediately does not mean that your faith has collapsed, nor does it automatically establish that an opposing belief is true.
Above all, research and prayer should go together. Continue asking Allah for guidance, even when spiritual tranquillity does not come immediately. As the Promised Messiah (as) advised, “Man should not tire.”
The aim is not merely to preserve inherited beliefs, but to understand them through study, reflection, prayer and personal experience with Allah.
Through sincere investigation and perseverance, questions can become an opportunity to deepen one's understanding and strengthen one's faith.
Read the full article here 👇
alhakam.org/doubting-your-fa…
Prayers for Ahmadis of Pakistan and Malaysia
On Friday, 16 October 2026, in his Friday Sermon, Hazrat Mirza Masroor Ahmad, Khalifatul Masih (V) highlighted the persecution of Ahmadis in Pakistan and Malaysia, including the involvement of some government authorities and urged increased supplications and voluntary prayers for Allah’s protection.
Huzoor (aa) said:
“At this time, I also wish to remind you once again to pray for the Ahmadis in Pakistan. In the name of Allah the Exalted and His Messenger (sa), oppressors – who are in fact terrorists or people with vested interests of their own – are persecuting Ahmadis with the utmost cruelty. At times, government officials too are backing them. For fear of the mullahs, the asiran-e-rah-e-Maula [those imprisoned for their faith] are not granted bail or judges are afraid to rule in their favour. There are some courageous officials and there are also judges who occasionally show courage. Generally, however, those who foment disorder in the name of Islam have created an atmosphere of fear in the country and the entire state machinery is afraid of them. May Allah the Almighty soon bring about the means for these wicked people and those who foment disorder to be brought to account. [Amin.]
“Ahmadis in Pakistan should also place particular emphasis these days on durood [invoking blessings upon the Holy Prophet (sa)], istighfar [seeking Allah’s forgiveness] and the [special] prayers I mentioned previously. They should give particular attention to nawafil [voluntary prayers] and pray most earnestly to seek refuge with Allah the Almighty from these oppressors. May Allah the Almighty also enable them to do so.
“Similarly, the Jamaat in Malaysia is also facing very difficult circumstances. There too, certain government bodies are treating Ahmadis harshly. Our mosques are raided and arrests are also made without any cause. May Allah the Almighty keep the Ahmadis of Malaysia too in His protection and care.”
It is entirely understandable that a Muslim should wish to have seen the Holy Prophet (sa) and witnessed his life firsthand. Yet Hazrat Miqdad ibn Amr (ra) offered a thought-provoking warning: we cannot know how we would have behaved had we lived in that time.
Some people saw the Holy Prophet (sa) with their own eyes and still rejected him. For others, accepting him meant going against the closest family ties. From fourteen centuries away, the choices seem clearer. Yet each generation must answer for itself.
Perhaps, instead of asking what we would have done in the past, we should ask ourselves: How do we respond when faith calls upon us today?
Muslims of earlier centuries also longed to witness another blessed age: the era of the Promised Messiah and Mahdi. Many pious people prayed and searched for him, yet passed away without finding what their hearts yearned for.
We Ahmadis, by the grace of Allah, have recognised the one foretold in these prophecies and pledged our allegiance to him.
But this immeasurable blessing carries a profound responsibility. The Promised Messiah (as) wrote:
“Rejoice and be happy that the field of achieving nearness to God is vacant.”
That opportunity demands sincere effort: fulfilling the rights of Allah and mankind, striving for righteousness, keeping promises, serving others and overcoming resentment. Our test is what we do with the blessing we have received.
As Imam al-Ghazali (rh) reminds us, every breath is a priceless jewel. We often imagine the day we wish we had been given, but what if today is the day we had begged to be given back?
Allah did not place us in seventh-century Mecca. He placed us here, with prayers to offer, promises to honour and opportunities to serve.
Perhaps the wish “If only I had been there” needs another question beside it:
Now that I am here, what will I do?
Read the full article here 👇
alhakam.org/if-only-i-had-me…
Islam is often described as a religion, but the word can carry a narrower meaning, confining faith to private belief, worship and personal identity. The Islamic concept of din extends far beyond such boundaries, encompassing the whole of human life.
Islam is din: life itself ordered before Allah, inwardly through iman, or conviction and faith, and outwardly through worship, obedience, mercy and justice. Under this understanding, faith cannot be separated from everyday conduct. The Friday prayer, fair wages paid to an employee, and the refusal to cheat a customer all fall under one undivided accountability to God.
The modern category of religion carries a particular history. European political and intellectual developments increasingly separated faith from public law and government. Colonial powers subsequently carried distinctions between the religious and the secular into their scholarship, law and administration. When Islam is understood exclusively through this framework, its comprehensive moral and social teachings risk being reduced to private belief, rituals and family matters.
The Quran presents a broader understanding. Din concerns how a person believes, obeys and lives with others before God. It encompasses worship and social responsibility, including the treatment of orphans, the feeding of the poor and the fulfilment of obligations towards others.
The Promised Messiah defined Islam as the act of laying one’s soul at the very threshold of God with absolute contentment and without reservation. This surrender extends to every aspect of life, including one's livelihood, family, speech and use of power.
True faith cannot be confined to outward rituals or enforced through legislation alone. Worship cultivates humility and self-discipline, while divine guidance informs our moral choices and dealings with others.
Islam joins the rights and duties owed to God with those owed to His creation. It brings worship and mercy, law and family, knowledge and economy under one divine command.
An age that keeps faith apart from daily life can reduce religion to a private sphere. The Quran, which addresses the whole of life, calls it din.
Read the full article here 👇
alhakam.org/why-islam-is-not…
How do children learn whom not to like? A child does not come into this world knowing that one person is acceptable and another is not. They learn these things from us – through what we say, what we teach and sometimes through what we do not say at all.
For an Ahmadi Muslim who experienced bullying and exclusion because of their faith in Pakistan, even a simple greeting of peace could be met with silence because of who they were. Prejudice makes a person decide something about another before taking the time to know them.
Hatred can have much quieter beginnings: a joke that nobody challenges, a textbook that describes one community through stereotypes, a teacher who casually repeats something they themselves were taught, a parent who tells a child to stay away from “those people”, or a classroom where one child’s identity is treated as something shameful.
A textbook is not just a book. To a child, it is an authority. What a child absorbs about another human being can stay with them for years.
Yet children are not naturally hateful. They are remarkably curious. We can teach them that difference is frightening, or that difference is something to understand. We can teach them to inherit our suspicions, or teach them to question them.
Education should not merely tell children what to think. It should teach them how to think: how to question a stereotype, distinguish between faith and prejudice, disagree without humiliating another person, and hold firmly to their own beliefs without believing that someone else’s dignity has to be taken away.
Perhaps the greatest responsibility we have toward children is not to pass everything we inherited on to them. Some things deserve to be preserved, some questioned, and some – especially hatred – should end with us.
