Welcome to Ahmadiyyat, The True Islam
In the name of Allah, the Gracious, the Merciful
WELCOME TO AHMADIYYAT,
THE TRUE ISLAM
TABLE OF CONTENTS
Foreword: Sahibzada M. M. Ahmad, Amir Jama'at, USA 1 1
Introduction 13
System of Transliteration 15
Publisher's Note 17
1 The Purpose of Man's Life 19
Means of Attaining Purpose of Life 24
Significance of Religion 28
The Continuity of Religion 29
The Apex of Religious Development 31
Unity of Religions 31
2 Islam and a Muslim 32
Unification of Humanity Through Islam 44
Ahmadi Muslims 50
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Welcome to Ahmadiyyat, The True Islam
» The Islamic Beliefs (The Articles of Faith) 52
Unity of Allah 54
The Islamic Concept of God Almighty 55
God's Attributes (Divine Names) 61
Angels 64
The Islamic Concept of Angels 65
Books 68
Prophets 68
The Day of Judgment 72
Divine Decree (Taqdir) 73
The Islamic Concept of Predestination and Free Will 74
Some Other Beliefs of Muslims 78
Islamic Worship 79
The Five Pillars of Islam 80
SaFat (Prayer) 83
Mosque 83
Visiting a Mosque 84
Wudu' 86
Tayammum 89
Muadhdhin 89
Adhan 90
Iqamat 93
Imam 95
Daily Prayers 95
Types of Prayers 98
Obligatory Prayers 98
Number ofRak 'at in Each Prayer 99
Timings of the Prayers 100
Forbidden Times for Prayers 1 02
Offering Prayer While on Journey 1 02
Pre-requisites and Conditions
Regarding Offering Prayers 103
Prayer (Arabic Part) 105
Vitr Prayer 115
Welcome to Ahmadiyyat, The True Islam
Friday Prayer 116
Sujudus Sah v (Prostrations of Condonement) 121
Voluntary Prayers 122
Naw'afil 122
Tahajjud Prayer 124
Remembrance of Allah After Finishing the Prayer 1 25
Dhikr-i-IIahi (Remembrance of Allah) 128
Du'a' (Silent Supplication) 132
Various Other Prayers 137
Tstikharah Prayer 137
Jan'aza Service (Funeral Prayer) 138
Fasting 145
Kinds of Fasts 149
Travih Prayers 151
Ftikaf or Retreat 151
Lailatul Qadr 152
Hajj 154
The Requirements oi Hajj 155
Obligations of Hajj 157
Ihram 159
Hajj Service 159
'Umrah 162
Types of Hajj 162
Indiscretions During Hajj and the Reparations 165
Zak'at 165
Islamic Law 168
The Holy Qur'an 171
Some Facts About the Holy Our 'an 173
Practice of the Holy Prophet (Sunnah) 177
Sayings of the Holy Prophet (Hadith) 179
Categories of the Books of Hadith 179
The Categories of Hadith 180
Criteria to Judge A uthenticity of a Hadith 181
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Welcome to Ahmadiyyat, The True Islam
6 The Holy Prophet oflslanT 183
Charter of Freedom 186
The Farewell Address of the Holy Prophet
(Hajjatul Wida'J 187
The Holy Prophet's™ Illness 190
7 Khilafat (Succession) in Islam 192
Hadrat Abu BakrSidd'iq 195
Hadrat 'Umar Fafuq 197
Hadrat 'Uthm'an GhanT 199
Hadrat 'Ah Bin Abu Talif 201
ra
Accession of Hadrat Hasan 203
8 Sects in Islam 204
The Sunnis 205
The Schools of Jurisprudence 205
The Wahh'ab'is 206
TheShi'ites 206
The Larger Shi 'ah Subsects 210
9 Ahmadiyyat, The Ahmadiyya Muslim Jama' at ... 212
The Name 'Ahmadiyya Muslim Jama' af 222
Hadrat Mirza Ghulam Ahmad Qadiani,
the Promised Messiah and Imam Mahdi 225
Children of the Promised Messiah and Mahdi 229
Claims of the Promised Messiah and Mahdi 230
The Mission of the Promised Messiah and Mahdi 233
-as
Status of the Promised Messiah and Mahdi 235
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Welcome to Ahmadiyyat, The True Islam
Hea venly Signs in Support of the Promised Messiah
andMahd? 238
The Eclipses of the Sun and the Moon 239
Extraordinary and miraculous Knowledge
of the Holy Qur 'an and Arabic Language 242
Fulfillment of the Prophecies of
the Promised Messiah and Mahdi 243
The Prophecy Concerning Birth of a Son 243
Prophecy Regarding Pundit Lekh Ram 248
Dire End of Alexander Dowie ofZion 251
— as
A list of the Promised Messiah and Mahdi's Books 258
Beliefs ofAhmadiyya Jama 'at 261
Conditions of Bai' at (Initiation) 268
The Ten Conditions ofBai'at 270
1 The Differences Between Ahmadi and
Non-Ahmadi Muslims 272
Jesus Christ's Demise 273
The Second Advent of the Promised Messiah
and Imam Mahdi 275
Non-Ahmadi Muslim's Concept of
the Advent of Messiah 276
The Correct Interpretation According
to Ahmadi Muslims 277
Messiah and Mahdi are the Same Person 279
The Interpretation of the Finality of
sa
Ljadrat Muhammad's Prophethood 281
The Institution ofKhilafat 286
The Concept of Jihad 288
11 The Khilafat-i-Ahmadiyya 293
Need for a KhiMat 295
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Welcome to Ahmadiyyat, The True Islam
Establishment of Khila fat 296
Signs ofKhil'afat 297
Blessings ofKhil'afat 298
Functions and Powers of Khila fat 298
Era ofKhil'afat 299
Election of Khallfatul Mas'ih 301
Status of Khali fatul Mas'ih 302
The Khulafa-i-Ahmadiyyat 303
Hadrat Khallfatul Mas'ih f 304
Hadrat Khali fatul Mas'ih if 306
Election as Khali fah and Split in the Jama 'at 307
Some of the Writings of the Khali fatul Mas'ih if 309
Hadrat Khali fatul Mas'ih lit 310
Hadrat Khallfatul Mas'ih I\P 312
International Bai 'at 313
Translations of the Holy Qur'an 314
Hadrat Khallfatul Mas'ih V°* 317
1 2 Organizational Structure of the Ahmadiyya Jama' at 3 1 8
Khali fatul Mas'ih 318
Majlis-i-Shura or Majlis-i-Mush'a warat 319
International Majlis-i-Shura 320
National Majlis-i-Shura 323
International Headquarters (Markaz) 324
Qadian, India 325
Darweshan-i-Qadian 325
Minaratul Masih 325
BaitulFikr 326
BaitudDu'a' 326
Bahishti Maqbarah 327
Rabwah, Pakistan 328
Sadr Anjuman Ahmadiyya 329
Tehrik-i-Jadid Anjuman Ahmadiyya 336
Waqf-i-Jadld 342
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Welcome to Ahmadiyyat, The True Islam
KhiTafat Library 345
Secondary Schools and Colleges 349
Ta iimul Islam High School 349
Ta'limul Islam College 350
Jami 'a Nusrat (Women 's College) 350
Industrial School 350
Jami'a Ahmadiyya 351
Fadl-i- 'Umar Hospital 354
London, UK 355
Muslim Television Ahmadiyya 355
Local Anjumans 357
National Headquarters 357
Election/Appointment of the Office-bearers . 357
Local Chapters (Muqami Jam'a'ats) 360
13 Auxiliaries of the Ahmadiyya Jama' at 361
Lajna Lnia'illah 362
Nasiratul Ahmadiyya 365
Majlis Khuddamul Ahmadiyya 367
Atfalul Ahmadiyya 369
Majlis Ansarullah 370
1 4 Institutions and Various Schemes of
the Ahmadiyya Jama' at 373
D'arul Qada 373
Fadl-i- 'Umar Foundation 374
D'arul Diafat (Langar Kh'ana) 377
Nusrat Jatian Scheme 379
Centenary Jubilee Scheme 381
Buyiitul Hamd Scheme 381
Waqf-i-Ard'i Scheme 382
Waqf-i-Nau Scheme 382
Various Jama 'at Associations 384
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Welcome to Ahmadiyyat, The True Islam
1 5 Magazines and Newspapers of the Ahmadiyya
Jama'at 385
Al-Hakam andAl-Badr 385
The Daily Al-Fadl and Weekly International Al-Fadl .. 385
Review of Religions and Tash-hidhul Adh-han 386
1 6 Chanda (Subscription) System of
the Ahmadiyya Jama'at 387
Spending in the Cause of Allah 387
Chandas (Monetary Donations) 392
The Main Obligatory Chandas 393
Zak'at 393
Fitfana 396
Chanda 'Am (Regular Subscription) 396
Chanda Wasiyyat 397
Nizam-i- Wasiyyat 397
Chanda Jalsa Salana 40 1
Jalsa Salana (Annual Con vention) 401
Some Other Obligatory Chandas 403
Chanda Tehrik-i-Jadid 403
Chanda Waqf-i-Jad'id 410
'Id Fund 412
The Voluntary Chandas 412
Sadqa (Charity) 412
Some Other Voluntary Chandas 413
17 Muslim Festivals and Ceremonies 414
Idul fitr (Festival at the end of Ramadan) 414
Idul adhiyya (Festival of Sacrifice) 414
Marriage 417
Prohibitions Concerning Marriage 419
Nikah (Announcement of Marriage) 420
Welcome to Ahmadiyyat, The True Islam
Wal'ima 427
Divorce 428
Ploygamy 429
'Aqiqa 431
Am'in 432
Jama'afs Various Other Functions 432
18 Status of Women in Islam 434
Woman as Mother 438
Woman as Wife 440
Woman as Daughter 441
Segregation of the Sexes 443
1 9 Some of the Islamic Manners and Etiquette 446
Islamic Dietary Laws 446
Prayers Before Eating and on Finishing a Meal 448
Prayers at Various Other Occasions 449
Prayers at the Time of Sneezing 450
Using Right Hand 451
Greeting Each Other 452
Islamic Prohibitions 452
Prohibition of Eating Pork 452
Alcohol 453
Gambling 454
Interest 455
Placing Flowers on Graves 457
Birthdays 457
Wedding Ceremonies 458
20 Islamic Concepts Of:
Divine Revelation 459
Characteristics of True Revelation 461
Welcome to Ahmadiyyat, The True Islam
The Soul 463
Life After Death 464
Salvation 470
Heaven and Hell 471
Jinn 476
Justice 480
Equality of Mankind 483
Ethics 484
Zl Islamic Laws of Inheritance 486
Islamic Calendars 489
Hijri Qamri Calendar 489
Hijri Shamsi Calendar 490
Glossary of Urdu and Arabic Words 491
Bibliography 505
Index 509
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Welcome to Ahmadiyyat, The True Islam
i
*JL^jJI £y>sL jJI 4lll * uti
In the name of Allah , the Gracious, the Merciful
WELCOME TO AHMADIYYAT,
THE TRUE ISLAM
FOREWORD
It is more than 110 years since Hadrat Mirza Ghulam Ahmad of
Qadian claimed to be the Promised Messiah and Mahdi of the age, whose
advent was foretold by the Holy Prophet of Islam, Hadrat Muhammad
Mustafa . In 1889, under Divine guidance, the Promised Messiah and
Mahdi laid down the foundation of his community, which was later on
given the name of Ahmadiyya Muslim Jama'at (Community). Since its
inception, the Ahmadiyya Muslim Jama 'at has been working on the revival
and establishment of the glory of Islam. By the grace of God, the
Ahmadiyya Muslim Jama 'at has achieved great success, and each new day
brings new glories to Islam and Ahmadiyyat. The message of Islam and
Ahmadiyyat has indeed reached the corners of the earth as was foretold by
God Almighty to the Promised Messiah through revelation.
"I shall cause thy message to reach the corners of the earth. "
(Tadhkirah: English translation, Muhammad Zafrulla Khan, 1976, p 184)
People all over the world are joining the Ahmadiyya Muslim
Jama'at in great numbers and are presenting the scenes of what is
mentioned in the following verse of the Holy Qur'an:
n
Welcome to Ahmadiyyat, The True Islam
yadkhuluna fi dinilla hi afwaja
Men entering the religion of Allah in Troops (110:3)
Just last year more than 81 million men, women and children all
over the world have joined Ahmadiyyat. Most of these newcomers to the
fold of Ahmadiyyat, the True Islam, are in need of Islamic religious
education. However, to impart Islamic education to these new members of
the Ahmadiyya Muslim Community is a great challenge. There is a
growing need for suitable reading material, which could provide basic
information about Islam and Ahmadiyyat and about the organizational
structure of the Ahmadiyya Muslim Jama'at. The book, "Welcome to
Ahmadiyyat, the True Islam ", attempts to fulfill this need. It is an excellent
introduction to Islam and Ahmadiyyat. Starting from the fundamentals of
the faith and practice of the Islamic religion, the book projects the key
aspects of the life of the Holy Prophet and his Khulala, and that of the
Promised Messiah and Mahdi and his Khulala. The book also gives basic
information about the Ahmadiyya Muslim Jama 'at and its organizational
structure. Furthermore, important information about Islamic worship,
morals, and festivals are also given in the book.
The book will be useful not only for the newcomers to the fold of
Ahmadiyyat, the true Islam, but also to the younger generation of Ahmadis
who are growing up in Western societies. The preservation of religious and
moral heritage of the new generation of Ahmadis is very important, so that
they grow up as true Ahmadi Muslims. By reading this book they can
become familiar not only with the early history of Ahmadiyyat but also
with the present status and the future of the Jama 'at.
It gives me great pleasure to say that the book, "Welcome to
Ahmadiyyat, the True Islam", will be very useful to all those who are
interested in learning about Islam and Ahmadiyyat.
M. M. Ahmad
Amir Jama'at Ahmadiyya, USA
12
Welcome to Ahmadiyyat, The True Islam
*JL^jJI ^y^ jJI 4lll * utt
In the name of Allah, the Gracious, the Merciful
WELCOME TO AHMADIYYAT, THE TRUE ISLAM
INTRODUCTION
By the Grace of God, Ahmadiyyat, the True Islam is spreading
throughout the world. People of all creeds and color are joining
Ahmadiyyat in unprecedented numbers. Just last year more than 81 million
men, women and children all over the world have joined Ahmadiyyat.
Acceptance of Islam and joining the Ahmadiyya Muslim Jama'at
(Community), undoubtedly, is the most important decision one makes in
one's life. It was felt that there should be a book containing basic
information about Islam and Ahmadiyyat which could be given to people
joining the Ahmadiyya Muslim Community. The book should also provide
basic information about the Jama'at's Organizational system, Chanda
system, and various Jam'a 'at activities, etc. This book has been prepared to
this end and is a compilation of the material already published in the
literature of the Jam'a 'at. For a more detailed information about Islam and
Ahmadiyyat, the reader is urged to read the books listed in the
Bibliography.
The manuscript was reviewed by respected M. M. Ahmad, Amir
Jam'a 'at Ahmadiyya, USA, late Maulana Ataullah Kaleem, Retired, Amir
and Missionary In-charge, USA, and the following missionaries:
/. Maulana ShamshadA. Nasir, Missionary, Headquarters, USA
2. Maulana MukhtarA. Cheema, Missionary, South Midwest
3. Maulana DaudA. Hanif, Missionary, Northeast
4. Maulana Inamul Haq Kauser, Missionary, South west
5. Maulana Mubasher Ahmad, Missionary, West Midwest
6. Maulana IrshadA. Malhi, Missionary, Northwest
7. Maulana Muhammad Zalrullah Hanjra, Missionary, East
Midwest
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Welcome to Ahmadiyyat, The True Islam
In addition, Maulana Munir-ud-Din Shams, Additional Vakilut
Tasnif, London, Mr. Munawar Saeed, USA, Mr. Syed Abdul Hayee Shah,
Mr. Habib-ur-Rehman Zirvi and Maulana Fazal Ilahi Bashir, Rabwah have
also reviewed the manuscript.
I am grateful to everyone for their excellent suggestions with
regards to the improvement of this publication. All these suggestions have
been gladly incorporated.
I acknowledge with thanks the help given by Sumra Zirvi and
Ayesha Khan in proof reading and editing, and Dr. Monib Zirvi for the
design and preparation of the cover of the book.
Although, this book has been prepared for newcomers in
Ahmadiyyat, the true Islam, it may also serve as an introduction to those
seeking more information about Islam and Ahmadiyyat, but are not yet
ready to make a commitment.
Karimullah Zirvi
National Secretary Ta'lim
Jama'at Ahmadiyya, USA
14
Welcome to Ahmadiyyat, The True Islam
SYSTEM OF TRANSLITERATION
This book has the Arabic text and its English transliteration. We
have adopted the following system for the English transliteration in this
book:
The I is represented by 'a' or the a'rab, ._> by b, o> by t, r by j, ^
by h, j by d, j by r, j by z, ^ by s, Jb by sh, ^ by s, L by t, J& by z,
>_s by f, j by q, dl by k, J by 1, * by m, j by n, 6 by h, j by v or w, and
(£ byy.
For cj we have used th, pronounced like th in the English word
thing. For r we have used £/? pronounced like the Scottish ch in 7oc/?.
For j we have used dh pronounced like the th in the English words
that and with. For j^, we have used d pronounced like the th in the
English word this. For p we have used ' , a strong gluttoral specific to
Arabic. For 'p we have used gh, a sound approached very nearly in the
r grasseye in French. For <= we have used ', a sort of catch in the voice.
We have represented fatha by an a (pronounced like the u in the
English word bud) when short and by a (pronounced like the a in English
word father) when long, by ai (pronounced like the i in the English word
say) when followed by a ya, and by au (pronounced resembling the ou in
the English word sound) when followed by a waw.
We have represented kasrah by an i (pronounced like the i in the
English word bid) when short, by / (pronounced like the ee in the English
word deep) when long.
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Welcome to Ahmadiyyat, The True Islam
We have represented damma by a u (pronounced like the oo in the
English word wood) when short, by u (pronounced like the oo in the
English word shoot) when long.
The muffled sound of ^ when j or <j with shadda follow the
tanween has been represented by n.
There are no capitals in Arabic, therefore we have not used any
capitals in transliteration, when the transliteration is not a part of the
English text. We have followed the rules of English grammar (and have
used capitals where applicable) when Arabic words or expressions appear
in the English Text.
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Welcome to Ahmadiyyat, The True Islam
PUBLISHER'S NOTE
Please note that in referencing the Holy Qur'an we have counted
the verse:
In the Name of Allah, the Gracious, the Merciful
as the first verse of the Chapter in which it appears. Some publishers of the
Holy Qur'an, however, begin counting the verses after the verse
Should the reader not find the relevant verse under the number
given in the book, it would be found in the adjacent lower number. For
instance, the reader would find the referred verse under 3 instead of 4.
The translation of the verses of the Holy Qur'an mentioned in the
book is taken from Hadrat Maulawi Sher 'Ali Sahib's translation. In
addition, the translation done by Hadrat Khalifatul Masih IV in the
appendix of the Holy Qur'an with Hadrat Maulawi Sher 'Ali Sahib's
translation has been given. Many translators add explanatory words in
their translation, which are not found in the Qur'anic text. But they see to
it that the reader is not misled to consider them as the words of the Qur'an.
Hadrat Maulawi Sher 'Ali Sahib has italicized such words.
The name Muhammad and his titles - the Holy Prophet or the
sa
Founder of Islam - are generally followed by the symbol for the
salutation sallallahu 'alaihi wa sallam meaning May peace and blessings of
Allah be upon him.
The names of most other Prophets and Messengers of God are
17
Welcome to Ahmadiyyat, The True Islam
as
followed by the symbol for 'alai hissal'am meaning on whom be peace.
The names of the companions of the Holy Prophet of Islam and the
~as TSL
Promised Messiah and Mahdi are followed by the symbol for radiallahu
ta 'ala 'anhu meaning may God be pleased with him. The names of the
Khalifatul Masih III and Khalifatul Masih IV are followed by the
rh aba
symbols for rahmahullah ta 'ala and for ayyadahullah ta 'ala binasrihil
'aziz, respectively. The actual salutations have not been set out in full for
the sake of brevity. The readers should treat the full salutation as implicit.
18
Welcome to Ahmadiyyat, The True Islam
511 c^ 5JI Jji _^
In the name of Allah, the Gracious, the Merciful
WELCOME TO AHMADIYYAT,
THE TRUE ISLAM
1
THE PURPOSE OF MAN'S LIFE
Different people, being shortsighted and lacking high resolve,
appoint different purposes for their lives and most of them limit
themselves to worldly goals and ambitions. However, the real purpose of
life that God Almighty has appointed for man, as mentioned in the
following verse of the Holy Qur'an, is to worship God Almighty:
(jJjjjtiJ VI ^tiiVlj <>9-It --*3t a. Loj
wa ma kalaqtuljinna walinsa ilia liya 'budim
And I have not created the Jinn {chiefs) and the men {common people) but
that they may worship Me (5 1 :57)
Thus, the true purpose of man's life is the worship of God, His
understanding and complete devotion to Him. It is obvious that man is not
in a position to appoint the purpose of his own life, for he does not come
into the world of his own accord, nor will he depart therefrom of his own
will. He is a creature of God, and the One Who created him and invested
him with better and higher faculties than those of all other animals has also
appointed a purpose for his life. Whether anyone penetrates to it or not, the
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Welcome to Ahmadiyyat, The True Islam
purpose of man's creation without a doubt is the worship and the
understanding of God and complete devotion to Him.
(The Philosophy of the Teachings of Islam, p 106, Published: 1996)
Various traditions of the Holy Prophet , which are basically an
explanation of the above verse of the Holy Qur'an, further explain the
purpose of life. God Almighty revealed to the Holy Prophet the purpose
of the creation of man, which is stated in the following tradition of the
Holy Prophet , which is a Hadith-i-Qudsi:
kuntu kanzan makhfiyyan fa arattu an u'rafa fa khalaqtu adama
I was a hidden treasure then I decided that I be recognized and the world may
know me, therefore, I Created Adam
(Mazyalal Khfa-i-wal albas Vol. 2, p. 132 by Isma'il bin Muhammad al'ajlani)
Another saying of the Holy Prophet which describes the purpose
of creation of man is as follows:
_ ^iW cf^ H' &*" ^ J 3* ^ £>\
innallaha 'azza wa jalla khalaqa adama 'ala suratihi
God has Created Adam in His own Appearance
(Bukh'ari Kitabul Astaidh'an Bab Bad "al Islam p 919, Musnad Ahmad, p 323/2)
The verse of the Holy Qur'an {51:57) and the traditions of the Holy
Prophet mentioned above clearly establish that the purpose of man's
20
Welcome to Ahmadiyyat, The True Islam
creation is that he should obey God. It is, therefore, imperative that one
should keep this purpose constantly in mind.
According to Islam, the object of human life is its complete
spiritual transition, to worship One God and serve His creations. It teaches
that everyone has the seed of perfect development, and it rests solely with
a person to achieve or realize the full potential, or let it remain
unaccomplished. Islam does not support the idea that man is born in sin.
Humans are the best of creation, according to Islam.
God Almighty says in the Holy Qur'an:
0_^Jjii ^-aa. ! lj& ^t-Lujyi tiMA Jill
laqad khalaqnal insana fi ahsani taqwim
Surely, We have created man in the best of creative plans. (95:5)
Hadrat Khalifatul Masih IV" " gave this response to the following
question from a Christian: What is the purpose of life according to the
Islamic faith? He stated:
"The purpose of life should be the same in all Divinely revealed
faiths. It has to be so because in the faiths that have originated from God,
the purpose cannot differ - that is impossible. This is exactly what the Holy
Qur'an has mentioned. It states that all religions, whatever they were,
wherever they originated, in whatever age, they all taught the same basic
fundamentals that the purpose of life is to return to God — consciously, not
through death — by paying homage to God, and by worshipping Him with
all sincerity, without calling on any partners alongside God.
God Almighty says in the Holy Qur'an:
i^lii ^o ^jjM\j °_Xsl-k lgj}\ 1a£»J IJai*^ ^iitiJI t^jtl
~A-
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Welcome to Ahmadiyyat, The True Islam
iih i\k Mill jLJilji ( _pajyl ^aSJ J*-^ (£JJl .Jj^" ° _^XI«I
_^li _'/XliSjj cnjf>nl ^_o <b rjA.ti £Lo <^l fv m 1 1 <j_a uJ-J' J
O^jaJju Lolil J Ijljjl 4il IjJjtaJ
y'a ayyu hanhasu'budu rabbakumulladhi khalaqakum
walladhina win qablikum la'allakum tattaqim alladhi ja'ala
lakumul arda fifashahwwassania'a bina'ahwwa anzala
minassania'i ma' an fa akhraja bihi minaththamafati
rizqallakum fala taj'alu lillahi andadanwwa antum ta 'lamim
O ye men, worship your Lord Who created you and those who were
before you, that you may become righteous; Who made the earth a bed
for you, and the heaven a roof, and caused water to come down from the
clouds and therewith brought forth fruits for your sustenance. Set not up,
therefore, equals to Allah, while you know (2:22-23)
So if one is sincere in his dedication to worship of the One and only
God, he is fulfilling the first message, which is given by all the Prophets of
God, everywhere in the world, that the purpose of life is to worship God
Almighty.
The following verse of the Holy Qur'an (51:57) specifically speaks
of this purpose:
And I have not created the Jinn (chiefs) and the men (common people)
but that they may worship Me (51:57)
In this verse God Almighty states that I have not created man,
mighty or meek, but for the sake of worshipping Me.
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Welcome to Ahmadiyyat, The True Islam
At first glance, this purpose appears to be rather a selfish one, but
upon deeper consideration it becomes totally different from what it
initially seemed. The phrase 'to worship Him' needs to be clearly
understood. Here, the English word 'worship' is misleading - in Arabic it
does not have the same connotations. Worship is not just to formally bow
to someone, to a thing, or to a god, or whatever. Worship means to
completely divest oneself of all rights of ownership, to admit that these
rights belong to God, not to us, because the word 'worship' in Arabic has
the same root as the Arabic word 'abd which means 'a slave'. Now, the
definition of a slave is one who does not possess even his own body -
whatever he earns goes to his master. This common root is significant in
understanding the meaning of worship in Islamic terminology. The
meaning now becomes much broader and rises high above that which may
have been assumed in the beginning, i.e., just to bow to God and all will be
well is not at all a correct assumption. God reminds us that everything He
has created belongs to Him; you will return to Him one day, and in that,
you have no option. God says return to Me before that day and divest
yourself completely of all your properties and possessions, even that which
you desire to possess and submit it to God - this is worship.
The second meaning of worship is to follow somebody - to follow
in the tracks of someone. So, the second meaning of worship would be to
follow the attributes of God because, if He is the Master, you must know
what the Master's desires are and you must respond accordingly. Here the
meaning of worship is to understand what God requires of us and to do
exactly as He requires. This is not a selfish concept from the vantage point
of God. This is done for the sake of man, because all the advantages are
gained by man, not by God. This aspect has been further clarified in the
Holy Qur'an to remove any misunderstanding about this purpose. In the
Holy Qur'an, God states that even if He had not created man or even if all
humanity had rejected Him, it would still not make the slightest dent in
God's Sovereignty, because there exist, in far greater number, other living
forms like the angels and other spirits who bow to God without any
question, who submit to Him as if it is ingrained in them - and it is
ingrained in them. If this was the purpose, why should God have created
man at all - He had plenty of other living beings to bow to Him. So the
creation of man is for the sake of man and not for the sake of God. Its
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purpose is to be of benefit, not to God, but to man, because whoever gains
nearness to Him becomes more beautiful."
(Review of Religions, December, 1997)
The true purpose of a human being's life is the worship of God, the
attainment of His understanding and complete devotion to Him. He should
follow him perfectly as a slave follows his master. Allah has created human
beings with the faculties that are appropriate for this aim, and revealed the
Holy Qur'an so that he may seek Allah through it. Thus, a Muslim's first
duty is to serve His Creator; to worship Him and to follow His commands.
This is known as " Haqiiqullah" . His second duty is to serve humanity,
"Haqiiqul 'Ib'ad\ for this is a part of worship. A Muslim can show his love
for His Creator by expressing love and compassion for all His creation.
(Pathways to Paradise, A Publication of the Lajna Im'a 'illah, USA, p. 2)
MEANS OF ATTAINING PURPOSE OF LIFE
Man has been given a lease of life on this planet for the primary
purpose of cultivating within himself Divine attributes, whereby he may
become an embodiment of righteousness, shedding heavenly light
wherever he treads. There is no worthier goal in life than the acquisition of
holiness and righteousness, which Muslims have been exhorted to cultivate
through obedience to the Laws of God Almighty.
God Almighty has not only clearly stated the purpose of man's life
but He has also guided mankind through His Messengers and Books
(Divine Scriptures) to the means of achieving the purpose of life.
The object of human existence, being the winning of Allah's
pleasure, the means for the attainment thereof is obedience to Allah, and
the visible illustration of that ideal is to be found in the Holy Prophet .
Thus, the highest spiritual awards are attainable only through obedience to
Allah and the Holy Prophet .
God Almighty states in the Holy Qur'an:
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rt ^ILc 4JJI l^oiul ^>JiJI a-o dLJjti JjjjjjJIJ 4JJI « Lj ^0 J
dLJjl S 1 it 3k j Jj > a I ukJ I J gJjJ 1 uJtj (jjtib J-JkJ I j /yiilll £y*
OLiiiJ
wa manyyuti 'illaha warrasula fa 'ula'ika ma'alladhina
an'amallahu 'alaihimmi nannabiyyina wassiddiqina
washshuhada 7 wassalihina wa hasuna 'uTa 'ika rahqa
And whoso obeys Allah and this Messenger of His shall be among those
on whom Allah has bestowed His blessings, namely, the Prophets, the
Truthful, the Martyrs, and the Righteous. And excellent companions are
these. (4:70)
This verse of the Holy Qur'an reveals that the doors are even open
to the higher realms of spiritual attainment, wherein lie terraces of
blessings as far as the eye of the soul can see, because both in this life and
in the next life, rewards are graded according to individual achievement.
The Holy Prophet has said the following about achieving the
purpose of life
4lll J>ij ctx^ui : Jli 41c ill) ^j kLhUil UUt \J\ cyt
La's uik\ I^L.^a j <Ut tjijt : Jtii f ti^Jt aaa °J iLi Uaj §§
_ <aS vol IJl lailiJal ^a - .3 ° *^j LS^' J -J (i ' "' J "J ' ^3
IaSjJ Slah tjl a. Jl
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'an abi umamatal bahiliyyi 1 " qala: sami'tu rasulallahi 8 " yakhtubu
fi hajjatil wada'i faqala: ittaqullaha wa sallu khamsakum wa
sumu shahrakum wa addu zakata amwalikum wa ati'u idha
amurukum tadkhulu jannata rabbikum
— ra sa
Abu Umamah Bahili relates: I heard the address of the Holy Prophet on
the occasion of the Farewell Pilgrimage in the course of which he said:
'Be mindful of your duty to Allah, observe the five Prayers and the Fast
of Ramadan, pay the Zak'at duly and obey those in authority among you;
you will enter the Garden of your Lord.'
(Tirmidhi Kifabus Sal'at Bab Ma Yat'allaqu Bis-Salat)
Promised Messiah and Mahdi in his book, " The Philosophy of the
Teachings of Islam" has mentioned the following eight means of achieving
the purpose of life:
i. The first means of achieving this goal, the purpose of life, is
to recognize God Almighty correctly and to believe in the
True God.
ii. The second means is to be informed of the perfect beauty of
God Almighty; for the heart is naturally drawn to beauty,
the observation of which generates love in the heart.
iii. The third means of approach to God is knowledge of His
Beneficence; for beauty and beneficence are the two
incentives of love.
iv. The fourth means of achieving the true purpose of life
appointed by God Almighty is supplication.
v. The fifth means of achieving the purpose of life appointed
by God Almighty, is striving in His cause; that is to say we
should seek God by spending our wealth in His cause and
by employing all our faculties in furthering His cause, and
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by laying down our lives in His cause and by employing
our reason in His cause.
vi. The sixth means of achieving this purpose has been
described as steadfastness, meaning that a seeker should not
get tired or disheartened and should not be afraid of being
tired.
vii. The seventh means of achieving the purpose of life is to
keep company with the righteous, and to observe their
perfect example.
viii. The eighth means of achieving the purpose of life is visions
and true dreams and revelation.
(The Philosophy of the Teachings of Islam, p 108-113,
Published: 1996)
Worship of God is not confined only to prayer and meditation but
embraces every thought, word and action; for whatever we think, say or do
for the sake of God is an act of worship.
While we are connected with this world, our goal in life should be
self-purification. We should seek the attainment of this goal through prayer
and constant effort in reflecting the attributes of God in our general
behavior. High is the goal and tremendous the task; efforts made in this
direction are always most rewarding. We should never despair despite our
failures and weaknesses but rather find inspiration in the following words
of Hadrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II :
"Islam rescues man from despair and tells him that he can, in spite
of his errors and mistakes, attain the purity of mind and conduct which is
the highest goal of man. It thus encourages him to make constant efforts
towards virtue and purity and enables him ultimately to arrive at his goal."
(Review of Religions, Vol. LXXXV, No. 9, 1990, p 24)
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Welcome to Ahmadiyyat, The True Islam
SIGNIFICANCE OF RELIGION
Religion helps man to achieve the object of life. Religion guides
man into communion with his Maker, and through such communion, puts
him in beneficent accord with his fellow beings, all of the creatures and
servants of the same Creator, the One, without associate. It is the function
of religion to furnish guidance on this behalf. How shall man know his
Creator? How shall he form a concept of His attributes? What means shall
he adopt to put himself in communion with Him? The Qur'an sets forth
complete and perfect guidance on these and other cognate questions.
God Almighty says in The Holy Qur'an:
inna 'alairia lal huda
Surely, it is for Us to guide. (92:13)
Religion is the way of life that should enable each individual to
attain to the highest possible development in the spiritual, moral and
physical spheres. Its function is to establish and maintain the most
harmonious relationship between man and his Maker on the one hand, and
between man and man on the other.
The Promised Messiah and Mahdi has defined religion as follows:
"Religion of a man is the way of life he adopts for himself.
Everybody must have a religion. Even the person who does not believe in
the existence of God has to adopt a way of life and that way is his religion.
But of course, what one should ponder over is whether the way he has
adopted is the one that gives him sincere steadfastness, eternal joy and
unending contentment.
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Behold! Religion is a very common word. Literally, it means a
walkway or a path. The word 'Religion' does not necessarily connote
religion. The experts in various branches of knowledge - sciences, arts,
archeology, chemistry and astrology - have a religion of their own. None
can be without it. It is a must for man; one can not be without religion. Just
as the soul of a man stands in need of a body and the interpretations need
words and a mode of talking, the same way, man is in need of religion.
I do not want to go into a discussion of what people say to the one
they worship: Whether they say Allah or God or Premeshar. Give Him any
name you like, but let me know what do you think of Him? What are His
attributes in your mind? It is the 'attributes of God' which matter the most,
and these are what one should ponder about."
(Malfuzat Vol. II, p 236)
The Promised Messiah and Mahdi further states:
"The purpose of religion is that man should obtain deliverance
from his passions and should develop personal love of God Almighty
through certain faith in His existence and His perfect attributes. Such love
of God is the paradise which will appear in diverse shapes in the Hereafter.
To be unaware of the true God and to keep away from Him and not to have
any love for Him is Hell, which will appear in diverse shapes in the
Hereafter. Thus the true purpose is to have full faith in Him."
(Chashma Masihi, pp 20-23)
THE CONTINUITY OF RELIGION
Hadrat Mirza Tahir Ahmad, Khalifatul Masih IV writes about
religion:
"We believe in the continuity and universality of religion. That is
why Islam lays emphasis on the institution of Prophethood as a universal
phenomenon, which means that Prophets have to be accepted in their
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totality. Rejection of one out of the community of Prophets is tantamount
to rejection of all, because, in fact, one bows to the Prophets only in view
of their hailing from the same source. In this context, the term 'continuity'
should be understood as something that is similar but not exactly like the
evolution of life. We believe in the progressiveness of the message,
advancing in step with general human progress in all spheres of human
activity. It appears that the earlier forms of revealed religions, though
possessing the same fundamental teachings, covered relatively smaller
areas of detailed instruction. That is to say, a smaller number of do's and
don'ts. These then gradually grew into a larger number of imperatives and
prohibitions covering a wider field of human activity. Also, it appears that
religions belonging to the ancient civilizations addressed themselves to
comparatively smaller audiences belonging to particular tribes, clans or
regions. Their messages were confined to the requirements of the time.
They could be more aptly described as tribal, clannish or national
religions. The case of the Children of Israel and Judaic teachings is a
fitting illustration to prove the point.
The historic trend of development, therefore, can be summarized as
twofold:
/. A progressive elaboration and comparative perfection of the
teachings.
2. A progressive shift from smaller to larger denominations.
Continuity does not mean that the same religion that was revealed
to Adam continued to address mankind and underwent a gradual
progressive change, widening its field of instruction and address. What it
means is that in different parts of the world, where different civilizations
took root and flourished, Divine revelations gave birth to such religions
with corresponding social developments of man in those parts of the world.
All of these religions, however, were developing in the same general
direction."
(Christianity: A Journey from Facts to Fiction, pp 123-124)
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The Apex of Religious Development
Hadrat Mirza Tahir Ahmad, Khalifatul Masih IV writes;
"Of all such religious denominations, we believe the one in the
Middle East was being nurtured and cultured to give birth to such major
religions as would serve the main stem of religious evolution in the world.
This is quite evident from a study of religious history. Judaism followed
by Christianity, followed by Islam, clearly indicates the direction of the
evolution of religious teachings. Among these religions, the progression of
teachings can easily be traced back and forth and is found to be deeply
interrelated. It is highly important, therefore, to understand this grand
scheme of things which was to result, and did result, in the consummation
of these teachings in the form of a universal religion, Islam."
(Christianity: A Journey from Facts to Fiction, p 124)
Unity of Religions
The principle that the Prophet Muhammad testifies to the truth of
all previous revelations, furnishes a strong foundation for harmony
between the various religions of the world, as well as for the unity of the
human race. The fact that all of the foregoing Prophets testify to the truth
of Prophet Muhammad constitutes a yet stronger testimony to the truth of
Islam and the unity of religions. The Prophets who lived thousands of
years ago, and in countries distant from Arabia, all foretold the advent of
the mighty Prophet of Islam. In fact, those very Prophets might well have
impelled both Jews and Christians to settle down in Arabia; for the land of
the Promised Prophet was specified by name in their Scriptures.
sa
(Muhammad in the Bible, KhalilA. Nasir, Ahmadiyya Movement in Islam, USA)
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ISLAM AND A MUSLIM
Islam is the name given by God Almighty to the true religion
revealed by Him. Islam is an Arabic word. Literally the word Islam means,
Peace and submission; Surrender of one's Will; and to be in amity and
concord with the Will of Allah. The significance of the name Islam is the
attainment of a life of perfect peace and eternal happiness through
complete surrender to the Will of God.
God Almighty says in the Holy Qur'an:
f * ' • - to-o V ^ o 1 o f |> f g* A, ^ ^ /
2rzzwa sammakumul muslimina min qablu wa fihadha
He (God) named you Muslims £o£/? before, and in this Book (The Holy
Qur'an). (22:79)
innaddina 'indallahil islam
Surely, the true religion with Allah is Islam (complete submission).
(3:20)
Islam is the religion that provides true understanding of God and
prescribes His true worship. Islam is inherent in human nature and humans
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are created in accord with Islam. Islam teaches that the highest reach of
human faculties is to meet God, the Exalted, through purification of the
soul by worshipping Him and performing good deeds.
Islam is the essence of all truth. There is not a single fundamental
verity that is not comprised in the Holy Qur'an. Islam is a living faith and
claims to be able to place the relationship of man with God on the same
plane as it was in the days long past. Islam does not consider revelation
and communion with God to be a thing of the past. It believes that the
avenues of spiritual bliss trodden upon by NoalT, Abraham"", Moses"",
Jesus and, above all, the Holy Prophet of Islam , are still open and
beckoning to those desirous of close communion with God.
One of the distinctive characteristics of Islam is that it requires its
followers to believe that all the great religions of the world that prevailed
before it were sent by God. It requires faith in all Prophets and in the
revelation that was vouchsafed to them. It is thus a universal possession
and a perfect guide.
God Almighty says in the Holy Qur'an:
(Jt* k i ill j ^oJfcjjl ^Jl (Jjil LoJ LLlII (Jjil Loj 4JJu LLoI Ijpji
- ■» _ » >
0' ^ t ^
(^JJ)^ M I) ft
gw/i/ amanna billahi wa ma unzila ilairia wa ma unzila ila
ibrahima wa isma 'ila wa ishaqa wa ya 'quba wal asbati wa ma
'utiya mush wa 'isa wa ma 'utiyannabiyyuna mirrabbihim la
nufarriqu baina ahadimminhum wa nahnu lahu muslimim
Say ye: 'We believe in Allah and what has been revealed to us, and what
was revealed to Abraham and Ishmael, and Isaac, and Jacob and his
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children, and what was given to Moses and Jesus, and what was given to
all other Prophets from their Lord. We make no difference between any
of them; and to Him we submit ourselves'. (2:137)
Islam presents itself as a universal religion. The Holy Qur'an states
that it is a Message for all the worlds and the Prophet of Islam is the
Messenger for the whole of humanity:
o ^oiAJjjij it jA<y
in huwa ilia dhikrullil 'alamin
It is nothing but a Reminder unto all the worlds (81:28)
qulya ayyu hannasu inni rasulullahi ilaikumjami'a
Say, 'O mankind! truly I am a Messenger to you all from Allah.' (7:159)
Islam, not only proclaims its universal character, but also lays
claim to being eternal. Islam is declared in the Holy Qur'an to be the
perfected religion for the benefit of mankind, after which no new teachings
would be revealed to annul the teachings of Islam.
God Almighty says in the Holy Qur'an:
J.
al yauma akmaltu lakum dinakum wa atmamtu 'alaikum
ni'mati wa raditu lakumul islama dina
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This day have I perfected your religion for you and completed My favor
upon you and have chosen for you Islam as religion (5:4)
Islam, as the above verse of the Holy Qur'an states, is the
completion of the religion inaugurated by God in the beginning of the
world, on His sending the Qur'an through the Holy Prophet Muhammad .
As a child is taught his alphabet, so God taught the religion to the world
gradually and little by little, by sending His Prophets at different times and
to different peoples.
When the world reached that stage of understanding when it was
ready for the final lesson, He sent the last and the complete Book through
the Holy Prophet Muhammad . This Book not only corrects the errors
which had found their way into various religions, but preaches the truths
which have not been preached before, on account of special circumstances
of the society or the early stage of development. At the same time, it
gathers together, the truths which were contained in the Divine revelation
granted to any people for the guidance of men. Lastly, it meets all the
spiritual and moral requirements for an ever advancing humanity.
God Almighty says about the Holy Qur'an:
Jo £ s r f ■*
fitia kutubun qayyimah
Therein are the everlasting teachings. (98:4).
(Synopsis of Religious Preaching, A. U. Kaleem, pp 63-64)
Of the great faiths, Islam is unique in several aspects. It is the only
one that does not rely on any myth or mystery. It is based upon the
certainty of proven and acknowledged facts. Muhammad , the Prophet of
Islam, was a historical figure, and lived his life in full light of day. The
revelation vouchsafed to him, over a period of twenty three years, has been
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Welcome to Ahmadiyyat, The True Islam
fully safeguarded in the Holy Qur'an according to the Divine promise set
out in the Qur'an itself:
O^^kiAJ \d bl j j^Ill LsJjj cyLi bl
inria nahnu nazzalnadhdhikra wa inria lahu la hafizim
Verily, We Ourself have sent down this Exhortation, and most surely We
will be its Guardian. (15:10)
Islam is a very comprehensive religion. It presents a way of life
and gives guidance under all possible situations. Islam covers the entire
sphere of human activities. Furthermore, in Islam, the beliefs must be
reflected in actions. Islam delivers a message of peace to its adherents in
their relationship to fellow human beings as well as in their relationship to
God. Islam condemns discrimination based on nationality, color or social
class. There can be no master-race, aristocracy or priesthood. The most
noble in the eyes of God being the most pious. Thus, Islam is distinct from
other faiths in providing a comprehensive code of social and moral
behavior. Islam conforms to human nature and fulfills all human needs.
Furthermore, Islam is the only religion that accepts previous teachings and
their bearers as coming from God. It does stipulate however, that these
teachings have been tempered with, and can no longer be relied on as true
guidance. Islam teaches that the Holy Qur'an incorporates in itself the true
meanings of these previous teachings, and that its own integrity will
always be guarded by Allah Himself. This acceptance and incorporation of
other scriptures makes Islam a truly universal religion.
Some of the distinctive features of Islam are:
1. Islam holds God to be the Creator of the Universe and
presents His Unity in stark, simple terms; comprehensible
and appealing both to a rustic and an intellectual. Islam
calls God a Perfect Being, the Fountainhead of all
excellences and free of all blemishes. He is the Living God
who manifests Himself everywhere and Who loves His
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Welcome to Ahmadiyyat, The True Islam
creation and listens to their supplications. None of His
attributes have been suspended; He, therefore,
communicates with mankind as before and has not barred
the avenues to reach Him directly.
Islam holds that there is no contradiction between God's
Word and His Deed. It, thus, frees us from the traditional
rivalry between science and religion, and does not require
man to believe in anything beyond the laws of nature
determined by Him. God Almighty urges us to ponder
nature and to put it to beneficent use, for everything has
been created for the benefit of mankind.
Islam neither makes idle claims nor compels us to believe
what we do not understand. It supports its teachings with
reason and explanation, satisfying our intellect and the
depths of our soul.
Islam is not based on myths or folklore. It invites everyone
to experiment for himself and holds that truth is always
verifiable, in one form or another.
The revealed Book of Islam is unique, distinguishing it
from all other faiths. Despite their collective efforts over
centuries, its opponents have not been able to equal even a
small portion of this wondrous Book. Its merit lies not only
in its unique literary excellence, but also in the simplicity
and comprehensiveness of its teachings. The Qur'an
proclaims that it is the best teaching — a claim made by no
other revealed Book.
The Qur'an claims that it combines the best features of
earlier Scriptures, and all enduring and comprehensive
teachings have been placed within its fold.
The Holy Qur'an says:
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t
innahadha la fissuhufil 'ula suhuG ibrahima wamusa
This indeed is w/?a^ is taught in the former Scriptures — The
Scriptures of Abraham and Moses (87:19-20)
7. A distinctive feature of Islam is that its revealed Book is in
a living language. Is it not curious that the languages of all
other revealed Books are either dead or no longer in
general use? A living Book, it seems, has to be in a living
and ever-enduring language.
8. Another distinction of Islam is that its Prophet passed
through every imaginable stage of human experience,
starting from an impoverished and orphaned childhood and
ending as the undisputed ruler of his people. His life has
been documented in minute detail and reflects unparalleled
faith in God and constant sacrifice in His way. He lived a
full and eventful life, packed with action, and has left
behind an example of perfect conduct in every sphere of
human endeavor. This is only fitting and proper, as he was
living interpretation of the Holy Qur'an, and by personal
example lighted the way of mankind for all time to come —
a role not fulfilled adequately by any other Prophet.
9. Many prophecies contained in the Holy Qur'an have been
fulfilled over the ages and have reinforced the faith of its
followers in the existence of the All-Knowing and Living
God. This process continues to this day. The recent
discovery of the preserved body of the Pharaoh who had
driven Moses and his people out of Egypt fulfills the
prophecy contained in the following verse of the Holy
Qur'an:
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aj\ dliLk ^>-oJ jj^^t ^±h '^lj- Vi ^°j4^^
fal yauma nu najjika bi badanika litakuna liman khalfaka
ayah
So this day We will save thee in thy body alone that thou
mayest be a Sign to those who come after thee. (10:93)
Another example of the fulfillment of the Qur'anic
Prophecy is about the development of new means of
destruction, where fire would be locked in minute particles
which would stretch and agitate before exploding with a
ferocity that would cause mountains to evaporate.
bSSC. jVLo * n-\ (£jj t »j-oJ »J-a-^ (J^i (Jij
toj 3^U4tt a juiil }K friliJ <JLo j*) I ■'*/ utaj
VI J* jiis ^iSt siijiit Jjtjii kLd l U dijif
0~ ' " - s ^ - • n i ' ^ £ s , »»' t'.t r> » *
wailulli kulli humazatillumazati nilladhi jama 'a ma
lanwwa 'addadahu yahsabu anna ma lahu akhladah
kalla layumbadhanna fil hutamah wa ma adraka mal
hutamah riarullahil muqadatullati tattali'u 'alal af'idah
innaha 'alaihimmu'sadatun fi 'amadimmu maddadah
Woe to every backbiter, slanderer. Who amasses wealth and
counts it time after time. He thinks that his wealth will make him
immortal. Nay, he shall surely be cast into "Al-Hutamah '? And
what should make you know what the "Hutamah" is? It is Allah's
kindled fire. Which will leap at hearts. It will be enclosed against
them, in extended columns. (104:2-10)
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This Surah, from one angle, refers to life after death, and
from another angle, it is a prophecy regarding development of an
Atom Bomb. The Word 'Hutamah' refers to Atom and the
extraordinary energy in it.
(Revelation, Rationality, Knowledge and Truth, Hadrat Mirz'a
Tahir Ahmad, Khafifatul Mas'ih IV , pp 613-617)
10. Another feature of Islam is, that while it talks of the
Hereafter and life after death, it also prophesies future
events of this world, the fulfillment of which reinforces the
faith of its followers in life after death.
11. Islam is distinct from other faiths in providing a
comprehensive code of conduct in individual, collective
and international dealings. These directions encompass
every imaginable situation, and include the relationship
between the young and the old, the employer and the
employee, among family members, between friends and
partners, and even between adversaries. The rules and
principles enunciated are truly universal and have already
stood the test of time.
12. Islam proclaims complete equality among mankind,
irrespective of differences of caste, creed and color. The
only criterion of honor it accepts is that of righteousness,
not of birth, riches, race or color.
The Holy Qur'an says:
inna akramakum 'indalla hi atqakum
Verily, the most honorable among you, in the sight of Allah, is he
who is the most righteous among you. (49:14)
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And again the Holy Qur'an says:
Oi— J I MI'S JJL3U L^Jti <Jji jjj ^»-f ^jl-^ Jj
/Ha/2 'a/n/Ya sali-hammin dhakarin au untha wa huwa
mu'minun fa ula'ika yadkhulimal jannata yurzaqima
fiha bi ghairi hisab
Whoso does good, whether male or female, and is a believer—
these will enter the Garden; they will be provided therein without
measure. (40:41)
13. Islam presents a definition of good and evil that
distinguishes it from all other faiths. It does not hold
natural human desire to be evil; it only calls their inordinate
and improper satisfaction to be evil. Islam teaches that our
natural inclinations should be regulated and channeled so as
to make them constructive and beneficent for society.
14. Islam has not only made women heirs to property, but has
also given them equal rights with men, though not in a
manner that would disregard the distinctive features of their
anatomy and their exclusive responsibilities in the rearing
and nursing of children.
(Distinctive Features of Islam: pp 12-15)
God Almighty says in the Holy Qur'an to the followers of the Holy
1 sa
Prophet :
°- '. ^i-o r jj2± i yja ^jjJl^i '.A\tlr Q*~f Laj °- i"* , J-^
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Welcome to Ahmadiyyat, The True Islam
- I JJfc ?j^ j (J±fl ^o ^t f>l <« ft 1 1 ^ftNft i ii jjfc ^ftt i\jj I
huwajtabakum wa rriaja 'ala 'alaikum fiddini min haraj millata
abikum ibfahim; huwa sammakumul muslimina min qablu wa
fih'adha
He has chosen you, and has laid no hardship upon you in religion; so
follow the faith of your father Abraham; He (God) named you Muslims
both before and in this Book (The Qur'an). (22:79)
Addressing Muslims, God Almighty says in the Holy Qur'an:
^"I'l l ' " ' ~f j *■ > 5-al j**- l^oliS
kuntum khaira ummatin ukhrijat linriasi
You are the best people raised for the good of mankind. (3:111)
The word Muslim has been used before Islam. God Almighty says
in the Holy Qur'an about Prophet Ibrahim :
Ift I i°iift tijLi.Sk £j\S, ^A jtlitj '^» 2 jQjj^i ^ftt &\jj I ^t^ Lo
ma kana ibrahimu yahudinyyanwa la nasraninyyanwwa lakin
kana hanifammuslima
Abraham was neither a Jew nor a Christian, but he was ever inclined to
God and obedient to Him (3:68)
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^lili 03J ouOuit Jti ^t '4j '<J Jti it
/fl?& ga/a /#/?« rabbuhu aslim qala aslamtu li rabbiV'alamin
When his Lord said to him, 'Submit', he said, 'I have submitted to the
Lord of the worlds.' (2:132)
One who submits and follows the laws of Islam is called a Muslim.
Thus, a Muslim is a person who makes peace with God, the Creator, and
His creation. There are very clear guidelines pertaining to the definition of
a Muslim, to be found in the Holy Qur'an, and in the traditions of the Holy
Prophet .
The Holy Qur'an describes the righteous Muslims as:
J <^t* t>? Jj^ Uj Jill JjjI Uj oj 1 -^ CH^li ° 6j^
Jo j, , to
alladhina yu'minuna bilghaibi wa yuqimunassalata wa
minima razaqriahum yunfiqun. walladhina yu'minuna
bima unzila ilaika wama unzila min qablika wa bil akhirati
hum yuqinim.
Who believe in the unseen and observe Prayer, and spend out of what We
have provided for them; And who believe in that which has been revealed
to thee, and that which was revealed before thee, and they have firm faith
in what is yetto come. (2:4-5)
The Holy Prophet says:
IaLujloJI iiil ii tHaJLj \ (JSl j I til So (JiaJLujIj 03 j I t A I ■ <a ^j-a
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man salla salatana wastaqbala qiblatana wa akala dhabihatana
fadhalikal muslimulladhi dhimmatullahi wa dhimmatu
rasulihi fala tukhfirulla-ha fi dhimmatihi
Whoever offers his Prayers as we do, and turns his face to the Qibla to
which we turn our faces and partakes of our Dhabiha is surely a Muslim
who is under the protection of Allah and His Messenger; Therefore,
violate not the guarantee granted by Allah.
(Bukh'afi, Vol. 1, Bab Fadl Istiqbalul Qiblati)
Imam Abu Hanifa says:
"Whoever intends to enter the fold of Islam, let him solemnly
declare and believe that there is none worthy of worship but Allah and
Muhammad is His Messenger. If he does this, he is surely a Muslim even
if he is unaware of the fundamental injunctions of Islam."
(Commentary of the Fiqh-i-Akbar by Imam Abu Mansur Muhammad
Bin Muhammad Hani fa, p 34)
UNIFICATION OF HUMANITY THROUGH
ISLAM
All religions expect the Messiah to come in the Latter Days,
relatively close to the end of this physical world as we know it. Secondly,
they all expect this person to be a "Second Coming" of some type, usually
of a Prophet they have to come to give a special place to, or even idolize.
Examples can be seen from all the major religions: the Hindus expect Shri
Nishkalank Avtar, The Sikh's scriptures call him Mahdi Mir, The
Zoroasterians hope for the appearance of Soashyant, the third spiritual son
of Zoroaster. The Buddhists believe that Buddhisttua Maitreya - the future
Buddha, will ultimately descend from his present abode in one of the
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Heavens. In Judaism, belief in and fervent expectation of the Messiah are
firmly established tenets. Christians, since the early times after Paul have
been expecting the second coming of Jesus Christ. The Muslims are also
expecting the same Christ to descend from Heaven, but as a Muslim. And
the Shi'ite Muslims believe that the "Hidden Imam" who mysteriously
disappeared 1100 years ago, they say, will come back as Imam Mahdi.
Obviously, all these expectations are to be fulfilled in a single person and
not many.
(The Muslim Sunrise, 1988, p 3)
Hadrat Muhammad Zafrulla Khan writes about unification of
humanity through Islam:
"The world of religion is familiar with the concept of the second
advent of great religious teachers who have passed away, but curiously
enough all those who are looking forward to the fulfillment of the
prophecies relating to the second advent of a great teacher expect that he
would return to the earth in his physical body. This concept has been
responsible for great confusion, bewilderment and conflict.
waakharina minhum lamma yalhaqu bihim
And among others from among them who have not yet joined them.
(62:4)
The above verse of the Holy Qur'an indicates a second spiritual
advent of the Holy Prophet . In this case, however, there has never been
any expectation that the Holy Prophet would return to earth in his
physical body. His second advent was expected to be fulfilled through the
appearance of one so completely devoted to him as to be a spiritual
reflection of him. ...
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... One question that needs to be considered in respect of the almost
universal expectation of the second advent in the Latter Days of a great
teacher is, what would be the message and function of that teacher? Such
an advent has been prophesied in almost all the principal faiths that
flourish today upon the earth. Would the message and function of
everyone of them be identical or would each of them have his own
message different from and in conflict with the messages of the other great
teachers in their second advent? If the messages of all of them are to be
identical, then not more than one would be needed to convey that message
and to set an example in conformity with it. If the messages are to be
different and conflicting, the advent of so many teachers, instead of
promoting unity, peace, accord and spiritual fulfillment, would only foster
hostility, discord, enmity and chaos.
If everyone of these great teachers is to appear within the
dispensation of each respective faith, would he uphold the values of that
faith as originally set forth, or would he depart from them; and if the latter,
what would be the scope of his doctrines and teachings? Either
contingency would raise problems that would be difficult to resolve.
Mankind, during the last two centuries or so, has been pressing
forward towards a unity of aim and purpose, and all the developments that
have taken place to bring different sections of society into close relations
with each other, afford the strongest indication that the great teacher of the
Latter Days would be a single person and there would not be a plurality of
personages.
It is agreed among the Muslims that the Prophecy mentioned in the
following verse of the Holy Qur'an will be fulfilled through the advent of
the Prophet of the Latter Days, that is to say, one who will be the Mahdi
and the Messiah:
— v
^\£ &j(j ktl jj^^JI ^j J (^j^JLi <l!j_ujJ J-^jt c^iJt j-A
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huwalladhi arsala rasulahu bil huda wa dinil haqqi li
yuzhirahu 'aladdini kulli hi wa lau karihal mushrikun
He it is Who sent His Messenger with guidance and the religion of truth,
that He may make it prevail over every other religion, even though the
idolaters may dislike it. (9:33)
There is a very strong presumption that the great teacher of the
Latter Days would appear within the dispensation of Islam. This
presumption is upheld by many factors. Some of the factors are:
1. The scripture of Islam, the Holy Qur'an, clearly and
definitely proclaims the universality of the mission of the
Holy Prophet . God Almighty says in the Holy Qur'an:
O^iilj L^j VI diiLi jt Uj
wa ma arsalriaka ilia rahmatallil 'alamin
And We have sent thee not but as a mercy for all peoples. (21 : 108)
r- Jo
qui ya ayyu hannasu inni rasulullahi ilaikum jami'a
nilladhi lahu mulkussa mawati walard
Say, 'O mankind! truly I am a Messenger to you all from Allah to
Whom belongs the Kingdom of the heavens and the earth.
(7:159)
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- .1
wa /22a arsalriaka ilia ka'ffa tallinriasi bashiranwwa
nadhifa
And We have not sent thee but as a bearer of glad tidings and a
Warner, for all mankind (34:29^
The scripture of Islam contains comprehensive guidance for
the whole of mankind for all times.
J. 5 , r ,* V ,- i - . s *^ * _ 5
4 f>tS i! »^\ L^ii Oaj^ U X Ia4 ,^ IjHj <llt ^j_o JJ) i il J
rasulummi nallahi yatlu suhufammu tahharatan
fihakutubun qayyimah
A Messenger from Allah recites Scriptures purified. Therein are
the everlasting teachings. (98:3-4)
in huwa ilia dhikrullil 'alamin
It is nothing but a Reminder for a//peoples. (38:88)
The Qur'an is the only Scripture that has been safeguarded
against perversion under Divine decree.
Oc&kiJJ '<d tit j jilll liiji ^i lit
inria nahnu nazzalnadhdhikra wa inria lahu la hafizun
Verily, We Ourself have sent down this Exhortation, and most
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surely We will be its Guardian (15:10)
There is the promise contained in the Holy Qur'an, already
referred to that in the Latter Days, a Prophet would be raised
in Islam who would not only defend Islam against the
concerted attacks of the followers and exponents of other
faiths, but would establish the superiority of Islam in every
respect over all other religions {Qur'an, 9:33) The
commentators of the Holy Qur'an agree that the promise
contained in this verse would be fulfilled through the
Mahdi-Messiah, whose advent in the Latter Days had been
foretold by the Holy Prophet .
Islam is the only faith that requires belief in all of the
Prophets, wherever and whenever they might have
appeared.
Ojiii tgi SU VI ill •>! jt j
wa immin ummatin ilia khala fiha nadhir
And there is no people to whom a Warner has not been sent.
(35:25)
6. It is obvious that the great teacher, whose advent in the
Latter Days has been foretold in every one of the principal
revealed religions of the world, would be Divinely guided;
that is to say, he would be the recipient of Divine
revelation.
There has been general agreement among the Muslims that the
M&M/-Messiah would appear at the beginning of the \Ath century of the
Hegira, corresponding roughly to the last decade of the 19 th century of the
Christian Era."
(Ahmadiyyat: The Renaissance of Islam, pp vii-xii, Published: 1978)
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Ahmadi Muslims
The expected reformer of the age has already appeared. His name is
Hadrat Mirza Ghulam Ahmad of Qadian, India, the Holy founder of the
Ahmadiyya Movement in Islam, or the Ahmadiyya Muslim Community.
Hadrat Mirza Ghulam Ahmad claimed in 1889 that he is the
expected Reformer and established the Ahmadiyya Movement.
Hadrat Mirza Ghulam Ahmad announced:
"When the thirteenth century of Hegira drew to a close and the
beginning of the fourteenth century approached, I was informed by God
Almighty, through revelation, that I was the Mujaddid, "The Reformer", of
the fourteenth century."
(Kitabul Bariyya, p 168, footnote)
Later on, in 1891 Hadrat Mirza Ghulam Ahmad announced that he
is the Promised Messiah, mentioned in the prophecies of the Holy Prophet
Muhammad , and Jesus in the Bible. He claimed that he had come in the
power and spirit of Jesus , and that his personality and character bore
close resemblance to Jesus , and that like him, in Mosaic dispensation, he
was a Messiah in the Islamic dispensation. He also claimed that like
as
Jesus , he was a Prophet of God but a subordinate, a deputy and a strict
follower of the Holy Prophet Muhammad . Hadrat Mirza Ghulam Ahmad
of Qadian also claimed that in his person he fulfilled the prophecy of the
second coming of Jesus . He explained that Jesus was a Prophet of God
who had died like other human beings and that whenever there is a
prophecy of the second coming of a Prophet, it is always metaphorical
meaning the coming of someone closely resembling the earlier one.
(The Promised Messiah andMahdi, Dr. Aziz Ahmad Chaudhry, p 11)
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The founder of the Ahmadiyya Community derived inspiration and
guidance from the Holy Prophet of Islam, Hadrat Muhammad Mustafa .
He neither pronounced a new religion, nor permitted any religious
innovation. The central point of his mission was the revival and resurgence
of Islam.
A Muslim who believes in all the principles and tenets of Islam, as
pronounced by the Holy Qur'an and the Holy Prophet Muhammad
Mustafa , and who believes Hadrat Mirza Ghulam Ahmad of Qadian to be
the Promised Messiah and Mahdi, as prophesied by the Founder of Islam
Hadrat Muhammad Mustafa , and who in all controversial issues accepts
his interpretation of Islam as the only true interpretation, and believes in
the institution of Khilafat, is called an Ahmadi Muslim. The claims and the
mission of Hadrat Promised Messiah and Mahdi are presented in detail
on pages 230-235 o£ this book.
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THE ISLAMIC BELIEFS
(THE ARTICLES OF FAITH)
Islamic teachings can be divided into two broad categories, namely
belief ( Inihn) and practice ('Amal). The former deals with the philosophy
of Islam while the latter deals with the practical implementation. The
essence of almost all the tenets of Islam has been mentioned in the Holy
Qur'an in the following words:
1 o -" * & . S S
eyj' J t>^'i s^^'j 5%^'i >=^' fJ^'J f^ll} L>°' t>*J^'
/a/sa/ &/ra a# tuwallu wujuhakum qibalalmashriqi wal
maghribi wa Fa kinnal birra man amana billahi wal yaumil
akhiri wal mala 'ikati walkitabi wannabiyyin wa atalmala e ala
hubbi-hidha wilqurba walyatama walmasakina wabnassabili
wassa'ilina wa firriqab wa aqamassalata wa atazzakata wal
muiuna bi 'ahdihim idha 'ahadu wassabirina fil ba'sa'i
waddarra'i wa hinalba's 'ula'ikalladhina sadaqu
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wa 'ula'ika humul muttaqim
It is not righteousness that you turn your faces to the East or the West, but
truly righteous is he who believes in Allah and the Last Day and the
angels and the Book and the Prophets, and spends his money for love of
Him, on the kindred and the orphans and the needy and the wayfarer and
those who ask for charity, and for ransoming the captives; and who
observes Prayer and pays the Zakat; and those who fulfill their promise
when they have made one, and the patient in poverty and afflictions and
the steadfast in time of war; it is these who have proved truthful and it is
these who are the God-fearing. (2:178)
Islamic Beliefs are stated in the following tradition of the Holy
1 sa
Prophet :
4ill Jj_ujJ lir Q^ Jti 4i£ <lll| ' iJaj ■ . itU-Ctt ^-J-l JHC °£j£.
2 jJLuJdl J fj 1 u jj J 1 u q . >Ullt ( _pstii jj J < ii (J^j pLa>i 53§
cy& cJ Jti ?iUJyt U iXLl^ l; jti p 4i£ji '<d£j Jjitl
'an 'umarabnil khattabi™ qala kunna 'inda rasulillahi sa fa ja'a
rajulun shadidu bayadiththiyabi, shadidu sawadishsha'ri la
yura 'alaihi atharussafari wa la ya'rifuhu minna ahadun hatta
atannabiyya 8 " fa alzaqa rukbatahu bi rukbatahi thumma qala
ya muhammadu! mal-'iman? qala: "an tu'mina billahi wa
mala'ikatihi wa kutubihi wa rusulihi wal yaumil akhiri
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walqadri khairihi wa sharrihi".
ra
'Umar ibn Khattab relates that they were sitting in the company of the
sa
Holy Prophet when suddenly a man arrived. He was wearing clean white
clothes, and his hair was jet black. He did not look as though he was a
traveler, and he was not known to anyone there. He sat down close to the
sa sa
Holy Prophet , his knees touching the knees of the Holy Prophet . He
sa
said: "O Muhammad, Tell me something about faith." The Holy Prophet
replied: "Faith is that you should believe in Allah, His Angels, His Books
and His Prophets; that you should believe in the Day of Judgement and
you should believe in the Divine laws regarding good and evil."
(Tirmidhi Kifabul 'iman Bab fil wasfJibril annabiyyul 'iman wal Islam)
Islam has six fundamental articles of faith, which must be
professed by everyone who desires to become a Muslim.
1.
Unity of Allah (Tauhid)
2.
Angels
3.
Books
4.
Prophets
5.
The Day of Judgment
6.
Divine Decree (Taqdir)
1 . Unity of Allah ( Tauhid)
The first article of faith in Islam is to firmly believe in the absolute
Oneness of God. Acknowledgment of the Oneness of Allah is the most
important and the cardinal principle of Islam. It is a Unity which is
unsplittable and indivisible, and one which cannot be multiplied or
compromised in any form. The belief in the Unity of God influences man's
life in all its aspects. All other beliefs spring from this Fountainhead of
eternal truth. To deny Allah's Oneness, and to associate any other with Him
{i.e., Shirk), is the gravest sin in Islam.
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The Islamic Concept of God Almighty
Islam holds God to be the Creator of the universe and presents His
Unity in simple terms. Islam calls God a Perfect Being, the Fountainhead
of all excellencies and free of all blemishes. He is a Living God who
manifests Himself everywhere and Who loves His creation and listens to
their supplications. None of His attributes have been suspended; He,
therefore, communicates with mankind as before, and has not barred the
avenues to reach Him without intercession.
Islam's doctrine of Unity is absolute and unsplittable; it has no
room for adding to the Godhead in any form. He has neither a father nor a
mother, nor has He a spouse. For Him to give birth to sons and daughters
is inconceivable.
The Qur'an is insistent upon the Unity of God and emphatically
condemns any doctrine, idea, or concept which might directly or indirectly
tend to associate any other thing or being with God as a partner or equal.
The Holy Qur'an says about God Almighty:
°jkj iJj oiiji uJj oil; ui oiiAii ilit bU\ iiitji ji
qulhu wallahu ahadalla hussamad lam yalid wa lamyulad wa
lam ya kullahu kumwan ahad
Say, 'He is Allah, the One; 'Allah, the Independent and Besought of all.
'He begets not, nor is He begotten; 'And there is none like unto Him.'
(112-2-5)
The Holy Qur'an not only excludes the idea of any equal or partner
with Allah, it specifically excludes all ideas of His having a son except in
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the pure metaphorical sense in which all mankind are His children. God is
Ever-Living, All-Knowing, All-Hearing, the Creator of all, Whose
authority extends over everything. To attribute a son, in any but the purely
metaphorical sense, to God, would amount to denial of His Unity, and in
effect to a denial of His Godhead.
God Almighty says in the Holy Qur'an:
I
CH^ 1 (J* ^ J
i/2/2a mallhhu ilahunwwahid subtfanahu anyya kuna lahii
valadum lahu ma fissamawati wa ma filard
Verily, Allah is the only One God. Far is it from His Holiness that He
should have a son. To Him belongs whatever is in the heavens and
whatever is in the earth.(4:172)
The subject of Divine attributes is an extensive one, and the Qur'an
treats it with a wealth of variety and detail. Indeed, each attribute could in
itself form the subject of a whole treatise. As illustration of the manner in
which the Qur'an approaches and treats various aspects of Divine
attributes, it may perhaps suffice to conclude with the following:
<L»jL VI fciic. «i i at (£iJI Ij ^.c <_psjVI ^i laj cjjjLloII ^i
'Laic ^>_a (■' i lit <JjlaJLaJ 21 J -^(j al "" La J ^o^ijjl (^JLi La ^aJjU
Lo^ Ua-v 6Jjii 2j ( _paj2lj d)j) A mi 1 1 <t t i iij^ j t - u }3 ^LjJi LaJ 2 1
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allahu la ilaha ilia huwa al-hayyul qayyum la ta'khuzu hu
sinatunwwa la nautn lahu ma fissamawati wa ma filard man
dhalladhi yashfa 'u 'indatiu ilia bi idhnih ya 'lamu ma baina
aidihim wa ma khalfahum wa la yuhituna bi shai 'immin
'ilmihi ilia bima sha'a wasi'a kursiyyu hussamawati walard
wa la ya'uduhu hifzuhuma wahuwal 'aliyyul 'azim
Allah — there is no God but He, the Living, the Self-Subsisting and
All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs
whatsoever is in the heavens and whatsoever is in the earth. Who is he
that will intercede with Him except by His permission? He knows what is
before them and what is behind them; and they encompass nothing of His
knowledge except what He pleases. His throne extends over the heavens
and the earth; and the care of them burdens Him not; and He is the High,
the Great." (2:256)
(Islam: Its Meaning for Modem Man, pp 91-95)
The Holy Qur'an further says about God Almighty:
•* - * - * > 4 - - ~ - -
fljj<»a ^ <d Jjii UiLa IjJl ^j'^a Ijl
idtia qada amran fa innama yaqulu lahu kun fa yakun
When He decrees a thing, He says to it, 'Be!' and it is (3:48)
'The expressions " 'Be!' and it is" does not indicate spontaneous
transformation into existence from nothingness. It means that the moment God wills,
His will begins to take shape and ultimately is done as He desires. '
aba
(Explanation of the translation by Hadrat Khali fatul Masih IV )
A tradition of the Holy Prophet about Allah the Exalted is as
follows:
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<dJI JjjjjJ Iji Jti U-^lfc jJtiu 4111 ' iJaJ jivr <ji d Utjlfc ^c
> J ° °'' 1--' "ill I y
c <UjLaJLi CUjJa ft CDj)fv miMj : j±L«J I I C jJb J AJ2(I 6JJb ffig
JjjJj JiLa A Jti <Llu£} Ja °J JUiiltut t tilLaJlul t jj£laJtbt
an 'abdillah hibni 'innara™ qala qara-a rasulullahf hadhi-hil
ayata wa huwa 'alalminbari: wassamawatu matwiyyatun bi
yaminihi, subhanahu wa ta'alla 'amma yushrikun qala
yaqulullahu anal jabbaru, anal mutakabbiru, anal maliku, anal
muta'alu yumajjidu nafsahu qala faja'ala rasulullahf
yuraddidu-ha, hatta rajifa bihal minbaru hatta zananna
anna-hu sayakhirru bihi
ra sa
Hadrat 'Abdullah bin Umar relates The Holy Prophet stated, while
delivering a sermon from the pulpit:
^jj^j-luj Lac ^*J J d t-vt 1 .» 4jjLojLi i »^J U d)j) <v mi I 1 J
So will the heavens be rolled up by His right hand. Glory to Him and
Exalted is He above that which they associate with him. (39:68)
sa
The Holy Prophet further stated that God Almighty Says:
'<Uu£i UjJ jtiiilltfl < diLJttif c^iiJItSl <jiL-J(ti I
'I am the One Who has complete power to reform, conscious of My
Greatness, The Sovereign, The Lofty' In this way, God Almighty states
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sa
His Glory and Grandeur. The Holy Prophet kept repeating these words
so forcefully that the pulpit started shaking and we were concerned lest it
should collapse under him.
(Musnad Ahmad)
Hadrat Promised Messiah and Mahdi writes about the Oneness of
God:
"The mere lip-service of the Oneness of God does not attract the
blessings that are linked with the true profession of Oneness of God, along
with other essentials, i.e. the appropriate deeds.
It is quite true that the belief in the Oneness of God is a strong
pillar to which a true Muslim and every other person who really and truly
fears God should hold fast, but there is another aspect of this belief also
and that is the love of God. One should love God.
The main aim of the teachings of the Holy Qur'an is that just as
God is One, without any partner, He should also be One without partner in
the matter of our love. All the Prophets have been teaching the same thing;
that has been the main subject of their propagation.
There is none worthy of worship except Allah
La il'aha illallah teaches us to believe God to be One, and at the same time
it also implies that one should be perfect in the love of this One God. La
il'aha illallah is so beautiful a sentence, and so meaningful that the like of it
is not to be found in any of the Scriptures, be it Torah or the Gospels or
any other Book; no other Book contains so comprehensive a teaching. Hah
means the Beloved who is worshipped. This is the fundamental point of
Islam and it denotes complete and perfect love. It should be remembered
well that if one believes in the Oneness of God, but does not love Him,
hisbelief is faulty and incomplete."
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(Malluzat, Vol. Ill, p 187)
The Promised Messiah and Mahdi further writes about God
Almighty:
" Hearken ye who have ears to hear; what is it that Allah requires of
you? Only this, that you should become His alone and set up no equal with
Him, neither on this earth nor in Heaven. Our God is the One Who is alive
today as He ever was; likewise He speaks today as He did in the past; He
hears as He used to hear. To think that He only listens, but does not speak
in this age is a vain belief. Indeed, He both hears and speaks. All His
attributes are eternal and everlasting. None of His attributes were ever
suspended, nor will they ever be. He is the same Unique Being Who has
no associate; He has neither son nor wife; and He is the same Eternal
Being Who is peerless, and there is none like unto Him; there is no one
similar to Him in His attributes; none of His powers ever wane. He is near,
yet far; distant, yet close. He is the Highest of the High, yet it cannot be
said that there is anyone below Him farther than He. He is in Heaven, but
it cannot be said that He is not on earth. He combines in Himself all the
most perfect attributes and manifests the virtues which are truly worthy of
praise. He is the Fountainhead of all excellence; He is the All-Powerful.
Everything good originates from Him and to Him all things return; all
possessions belong to Him, in Him all excellencies combine. He is free
from blemish, without weakness. He is unique in His right to be
worshipped by all who dwell on the earth or belong to Heaven."
(Al- Wasiyyat, pp 309-310, Ruh'aniKhaza 'in vol. 20)
The unity of God illuminates Allah's true dignity, it places man on
the rightful station and except for Allah's fear, eliminates all other fears
from his heart. When man's belief, that the universe and all it's
arrangement is for man's progress and service, is strengthened, he then
reflects and engages himself in finding out the real benefits - it is then that
he discovers a new erudition every day.
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God's Attributes (Divine Names)
The Holy Qur'an says:
(J* ^ . o ~~ o f
wa lillahil asma 'ulhusria fad'uhu bih'a
And to Allah a/cwe belong a//perfect attributes. So call on Him by these.
(7:181)
The Holy Qur'an further says:
'jI -» * - ■? 4 • -» tf -»f - °vM it >•" - •> tf s
huwalla hul khaliqul b'ari'ul musawwiru lahul asma'ulhusria
yusabbihu lahu ma fissamawati walard wa huwal 'azizul
hakim
He is Allah, the Creator, the Maker, the Fashioner. His are the most
beautiful names. All that is in the heavens and the earth glorifies Him,
and He is the Mighty, the Wise. (59:25)
A tradition of the Holy Prophet about Allah the Exalted is
as follows:
ci ?S!§ 5-1-1 1 JjjJ j Jti : Jti <&£ <dJI ^j SjJ> ^1 ■>£
ALaJ I (JAJ LA I JsaI (^o lf> i ill ^jLLluj j 4.»-L°uJ /JtjLJ <U-I
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i o -S a
JfrlL^Jl cjAXLoJI tjlLaJl cjjjjul (^jaJL^jaJI c^aJjaJI c^A^LuAi
/ c tliii cjij^Ji colijit <ji|iii « jtliii .j^oit ijUJt
a
<<Ji-aJI (jJLoJl (^iljJl (^paiLkJI c La i pill I c^ajUJt t^^JLJ
cuUJ t J%U ) c^Lili <y*li <j^Jt cj^iili <L4ki
« i iiljJI t' -i la oJt (i^xiijJI c^AJjSJl nJlLaJt ictJU ua
«
((JjtS^I tJ^aJI (JjL^-uJul (CLLCuJI t-U-=> a-lt cJjJjJI t _^^~^
cjIjLoJI itS^liW t ° ■^-^ oJt tt lLo-aJt cfJjil t t 2>jla-lt c(^jiJI
O 8,-° ° ° °
tj^ljJI <J^LJI (J^ljJI <l/ojl<UI cfc^JI ""'!*■
^a_aJ I t, ."*■"■'
i\ cjjvi <^liii c^Iidi cjjikJi cjjLiii <t UAJt < j^vi
cl^iUil c^ljiJI t jiit cJUiiJI cjljil ^liit <>LkJI
iuuiiii c^ijiyij jk^iiji cdikii iiiu .Jajejii <jkii
c^jt4Ji cjjii cjitlji cJlLji cJjuji c^iiili .jjiiit cj_.uii
j, o o o
_jji_jkll (Jt Mljj.ll (CJjIjJI <^ti]l ( m-4^
an abi hurairata™ qala qala rasulullahi sa inna lillahi ta'ala
tis'atanwwa tis'ina ismamman ahsa ha dakhalal jannata
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howalla hulladhi: la ilaha ilia huwa ar-Rahnianu, ar-Rahimu,
al-Maliku, al-Quddusu, as-Salamu, al-Mu'minu,
al-Muhaiminu, al-'Azizu, al-Jabbaru, al-Mutakabbiru,
al-Khaliqu, al-B'ari'u, al-Musawwiru, al-Ghaffaru,
al-Qahharu, al-Wahhabu, ar-Razzaqu, al-Fatfahu, al-'Alimu,
al-Qabidu, al-Basitu, al-Khafidu, ar-Rafi'u, al-Mu'izu,
al-Mudhillu, as-Sami'u, al-Basiru, al-Hakamu, al-Adlu,
al-Latifu, al-Khabiru, al-Halimu, al-'Azimu, al-Ghafiiru,
ash-Shakuru, al-'Aliyyu, al-Kabiru, al-Hafizu, al-Muqitu,
al-Hasibu, al-Jalilu, al-Karimu, ar-Raqibu, al-Mujibu,
al-Wasi'u, al-Hakimu, al-Wadudu, al-Majidu, al-Ba'ithu,
ash-Shahidu, al-Haqqu, al-Wakilu, al-Qawiyyu, al-Matinu,
al-Waliyyu, al-Hamidu, al-Muhsi, al-Mubdi'u, al-Mu'idu,
al-Muhyi, al-Mumitu, al-Hayyu, al-Qayyumu, al-Wajidu,
al-Majidu, al-Wahidu, al-Ahadu, as-Samadu, al-Qadiru,
al-Muqtadiru, al-Muqaddimu, al-Muwikhkhiru, al-Awwalu,
al-Akhiru, az-Zahiru, al-Batinu, al- Wali, al-Muta 'ali, al-Barru,
at-Tawwabu, al-Muntaqimu, al-Afuwwu, ar-Ra'ufii,
al-Malikul-Mulki, Dhul-Jalali wal-Ikfatni, al-Muqsitu,
al-Jami'u, al-Ghaniyyu, al-Mughni, al-Mani'u, ad-Da 'arm,
an-Nafi'u, an-Nuru, al-Hadi, al-Badi e u, al-Baqi, al-Warithu,
ar-Rashidu, as-Saburu.
Hadrat Abu Huraira relates that the Holy Prophet said: "Besides the
name 'Allah', there are ninety nine names of God Almighty Whosoever
keeps these names in mind and tries to be a manifestation of these names
sa
will enter Heaven." The Holy Prophet counted these names as follows:
Allah Ta'ala besides Whom there is none worthy of worship, The
Gracious, The Merciful, The Sovereign, The Holy, The Source of Peace,
The Guardian of Faith, The Protector, The Mighty, The Compeller, The
Majestic, The Creator, The Maker, The Fashioner, The Forgiver, The
Subduer, The Bes tower, The Provider, The Opener, The All-Knowing,
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The Seizer, The Expander, The Depressor (of the proud), The Exalter,
The Bestower of Honor, The Abaser, The All Hearing, The All-Seeing,
The Judge, The Just, The Subtle One, The All-Aware, The Forbearing,
The Great, The Most Forgiving, The Appreciator, The High, The Great,
The Guardian, The Sustainer, The Reckoner, The Sublime, The Noble,
The Vigilant, The Responder, The Bountiful, The Wise, The Loving, The
Glorious, The Resurrector, The Witness, The True, The Trustee, The
Powerful, The Strong, The Friend, The Praiseworthy, The One who
Keeps Count, The Originator, The Restorer, The Giver of Life, The Giver
of Death, The Living, The Self-Subsistent, The Finder, The Glorious, The
One, The Unique (The Lord of Unity), The Eternal, The Possessor of
Power and Authority, The Omnipotent, The Expediter, The Postponer,
The First, The Last, The Manifest, The Hidden, The Ruler, The Most
Exalted, The Beneficent, The Oft-Returning, The Avenger, The Pardoner,
The Compassionate, The Lord of Sovereignty, The Lord of Majesty and
Bounty, The Equitable, The Gatherer, The Self-Sufficient, The Enricher,
The Preventor, The Distressor, The Benefactor, The Light, The Guide,
The Incomparable, The Everlasting, The Guide to the Right Path, The
Ultimate Inheritor, The Patient.
(Tirmidhi Kitabud Da 'watBab Jami'ad-Da'wat; Hadiqatus-Salihin, pp 9-11)
2. Angels (Mala'ikah)
The second article relates to the belief in angels. Islam requires
belief in angels. They are spiritual beings created by Allah to obey Him
and implement His commandments. Unlike human beings, angels have no
free will and cannot act independently. Under Allah's command, they bring
revelations to the Prophets, bring punishment on the Prophet's enemies,
glorify Allah with His praise, and keep records of human being's deeds.
Angels are not visible to the physical eye. Yet they do sometimes
appear to man in one form or another. This appearance, however, is not
physical but a spiritual manifestation.
The Holy Qur'an states:
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i\ aLuil Uyk jjiii l^liLjl tJ Jill tLfj I jits jJilt £l
a a ,* -* ^ <; ° "* a •"' J 1
innalladhina q'alu rabbunallahu thummasta q'amu tata nazzalu
'alaihimul mala 'ikatu alia takhafu wa la tahzanu wa absm'ru
bil jaimatillati kuntum tu'adun
As for those who say, 'Our Lord is Allah, and then remain steadfast, the
angels descend on them, saying. 'Fear ye not, nor grieve; and rejoice in
the Garden that you were promised.' (41 :3 1)
The Islamic Concept of Angels
The nature of angels is understood differently among the
followers of different religions. Islam speaks of angels as celestial
beings who have their own entity as persons. The major role they
play is the transmission of messages from God to human beings.
According to the Holy Qur'an, the entire material universe as well
as the religious universe is governed by some spiritual powers,
which are referred to as angels. Whatever they do is in complete
submission to the Will of God and the design that He created for
things. They cannot make the slightest deviation from the set
course or functions allocated to them, or from the overall plan of
things made by God.
The Holy Qur'an says regarding angels:
Cx5j^J4 La ^jjiiiij j L^Jfcj_ol Lo 4ill ^jj >^aJU 2
la ya 'sunalTaha ma amarahum wa yafalima ma yu 'marun
Who (angels) disobey not Allah in what He commands them and do as
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they are commanded (66:7)
According to the Holy Qur'an, for each human being two
angels are appointed to record good deeds and misdeeds, as the
case may be. Angels are agents of God. Angels are responsible for
controlling and maintaining the laws of nature.
The Holy Qur'an says regarding angels:
wa taral mala'ikata ha affina min haulil 'arshi yusabbi hima bi
hamdi rabbi him
And thou wilt see the angels going round the Throne, glorifying their
Lord with His praise. (39:76)
The Holy Qur'an further says regarding angels:
(j^tUl <J_o J %luj 4^±LaJI ^>_o ° aU,°^ 4JJI
allahu yastati minal mala 'ikati rusulanwwa mi nanriasi
Allah chooses Messengers from among angels, and from among men.
(22:76)
The Promised Messiah and Mahdi describes the following
functions and characteristics of the angels:
1 . They are external means of the fulfillment of our
spiritual needs.
2. Have independent existence.
3. Carry out appropriate duties.
4. Do not move from their appointed places.
5. Are the life of the planets.
6. Sometimes appear in human form.
7. Are the cause of every change and development.
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8. Man ranks higher than angels.
9. Every angel performs a different duty.
10. Descend with the advent of a Khali fah.
11. Can be seen. (The angels, like God Almighty, are
imperceptible beings. Those who possess insight
behold angles with their spiritual eyes in their
visions which they experience very often in a state
of wakefulness.)
12. Are mediators for the spiritual development of man.
13. D is tribute and regulate matters .
(The Essence of Islam. Vol. II, pp 110-146)
The Promised Messiah and Mahdi further writes about angels:
"The Holy Qur'an mentions three types of angels. First, the
particles of earthly bodies and the faculties of souls. Secondly, Heaven, the
sun, the moon and the clouds of the earth that are in operation. Thirdly, the
higher powers above all these like Gabriel and Michael and others which
are called jum in the Vedas. The Holy Qur'an uses the word angel very
frequently. Everything that hears God's voice is His angel. Thus every
particle of the world is an angel of God for it hears His voice and obeys
Him."
(NasimiDa 'wat, pp 89-90)
There are many angels in the Kingdom of Allah. Prominent among
them are:
Jibfa'il or Jibril (Gabriel; the angel of revelation), Mika'il or Mikal
(Michael), 'Izfa'il (Malakul Maut, also called Azra 'if, the angel of
Death), Isfafil (Raphael).
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3. Books (Divine Scriptures)
The third article relates to belief in the revealed books. The books
in religious terms refer to Divine Scriptures. Through these books God
Almighty guides Human beings to the right path. The famous revealed
books consist of the Tawr'at (Torah) of Moses , the Zabur (Psalms of
David ), and the Injil (Gospel) of Jesus , Suhufi Ibrahim , and the Holy
Qur'an. The Holy Qur'an is the last revealed book which can not be
canceled till the Day of Judgment.
Muslims believe that Allah revealed His Laws in stages to mankind
through His Prophets, and therefore, besides the Holy Qur'an, accept
Torah, Injil, Zabur, and Suhufi Ibrahim as Holy Books. Muslims are
required to believe in sacred scriptures of all the Messengers of Allah.
However, all the earlier revelations were limited to a specific time and
people and are not preserved in their original purity. All the Holy
scriptures culminated in, and were perfected in, the Holy Qur'an for the
sake of man.
The recognition of the truth of all Books and the recognition of the
truth of all Prophets is a revolutionary declaration, which has many
benefits for man as a whole. Among other things, it paves the way for
inter-religion peace and harmony.
4. Prophets
The fourth fundamental article of faith in Islam is belief in all the
Prophets. Thus, Muslims believe in all the Prophets or Messengers sent by
God Almighty and revere them.
Divine guidance is a general bounty that has sustained humanity in
all ages. The Qur'an tells us that there is neither a race nor a people, who
have not been blessed with the bounty of Divine guidance, and there is
neither a region of the earth nor a body of people who have not received
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Prophets and Messengers of God.
Allah says in the Holy Qur'an:
, "1jrlUtUjjr»-.°lj <JJt lj \ *<-°t ^t VjjjjJ A_ot J£ °J liiiu jlij
walaqad ba'athna fi kulli ummatirrasulan ani'budulFaha
wajtani buttaghut
And
We did raise among every people a Messenger, preaching. 'Worship
Allah and shun the Evil One.' (16:37)
The Holy Qur'an further says that even before the revelation of the
Holy Qur'an and the advent of the Holy Prophet Muhammad , Divine
Messengers had indeed been sent to every nation and every part of the
globe, but their sphere was regional and their assignments temporary. This
is because human civilization had not yet reached a stage of development
which merited the commissioning of a universal Messenger, bearing a
universal Message.
Addressing the Holy Prophet God Almighty says in the Holy
Qur'an:
Ifii ^-=». VI 4-of °(yl £jI j tji^J Jlj? 'Jit Jj^Jtj dlii-ujjl bl
o^ii
inria arsalriaka bilhaqqi bashiranwwa nadhira wa immin
ummatin ilia khala fiha nadhir
Verily, We have sent thee with the truth, as a bearer of glad tidings and as
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a Warner; and there is no people to whom a Warner has not been sent.
(35:25)
According to a tradition of the Holy Prophet , the number of
Prophets is one hundred and twenty four thousand. The Holy Qur'an
speaks of only a few of these Prophets beginning with Adam unto the
time of Muhammad . The Prophets specifically mentioned in the Holy
Qur'an are:
Adam (Adam), Idris {Enoch), Nuh (Noah), Hud , Salih ,
Ibrahim (Abraham), Isma'il (Ishmael), Ishaq (Isaac), Lut (Lot),
Ya'qub" 8 (Jacob), Yusuf (Joseph), Shu'aib as (/e/Aro), Ayyub"' (Job), Musa*
(Moses), Haran (Aron), Dhul-kifl (Ezekiel), Da'ud , (David), Sulaiman
(Solomon), Ilyas , (Elijah), Al-Yasa' (Elisha), Luqman *, Yunus
(Jonah), Zakariyah (Zechariah), Yahya (John the Baptist), 'Isa (Jesus)
and Muhammad .
_ as -
* Whether Luqman was a Prophet is not known. (Q/A Hadrat Khali fatul
Mas'ih IV* 11/2000)
(Dini Syllabus for the Training of 'Nou Mub'a 'in ' (In Urdu),
Nazarat Nashru Isha'at, Qadian, p 5)
The names mentioned in the Holy Qur'an are just a few examples.
The Holy Qur'an makes it incumbent on every Muslim not only to believe
in all the Prophets, but it also clearly informs us that in every region of the
world and in every age, God did raise Messengers and Prophets. Apart
from Islam, none of the Divine Books of religions bear testimony on the
truth of the founders of other religions. According to the Holy Qur'an, the
institution of Prophethood is universal and forever. Muslims are
admonished to believe in all other Prophets in exactly the same manner as
they believe in their own Prophet. However, Muslims believe that the Holy
Prophet is the greatest and the Seal of the Prophets, having been sent not
to just one nation but to all nations and thus to all mankind.
God Almighty says in the Holy Qur'an:
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.&.. '"t'
i ^iiJtj^t ;•£] ji>:ii jt^Ljii ^tiu u\z vt diiiuiji uj
wa /na arsalrihka ilia ka-affatallinnasi bashiranwwa
nadhiranwwa lakinna aktharanriasi Iaya 'lamim
And We have not sent thee but as a bearer of glad tidings and a Warner,
for all mankind, but most men know not. (34:29)
The Holy Qur'an says about believing in all the Prophets:
f
amanarrasulu binia unzila ilaihi mirrabi hi walmu'minun
kullun amana billahi wa mala 'ikatihi wa kutubihi wa rusulihi
la nufarriqu baina ahadimmirrusulih
This Messenger of Ours believes in that which has been revealed to him
from his Lord, and so do the believers: all of them believe in Allah, and in
His angels, and in His Books, and in His Messengers, saying, 'We make
no distinction between any of His Messengers.' (2:286)
According to the prophecies of the Holy Prophet in the fourteenth
century, Hadrat Mirza Ghulam Ahmad of Qadian has come as a servant
of the Master Prophet Muhammad to be the Promised Messiah and
Mahdi.
Hadrat Khalifatul Masih IV writes:
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"According to Islam, all Prophets are human beings and none bears
superhuman characteristics. Wherever some miracles are attributed to
Prophets, which are understood to indicate their superhuman character, the
categorical and clear statements of the Qur'an reject such a notion. ...
... No Prophet is granted an exceptionally long term of life which
makes him distinctly different and above the brotherhood of Prophets to
which he belongs. Nor is any Prophet mentioned as having risen bodily to
remote recesses of the universe. Wherever there is such a mention, it is
spiritual ascent which is meant, not bodily ascent, which the Qur'an
categorically declares is against the character of Prophets. ...
... The emphasis on the human characteristics of Prophets and their
human limitations is one of the most beautiful features of fundamental
Islamic teachings. Prophets rise above their fellow human beings not
because they were gifted with superhuman qualities, but only because they
gave a better account of the qualities that they had been gifted with. They
remained human despite having ascended to great spiritual heights, and
their conduct as such is inimitable by other human beings."
(An Elementary Study of Islam, pp 26-27)
5 . The Day of Judgment
The fifth article of faith relates to the Day of Judgment. It also
implies that every human being will be raised after death, and will be held
answerable to God with regards to the life he had led here on earth.
After belief in One God, belief in the Day of Judgement is the most
emphasized doctrine mentioned in the Holy Qur'an. No other revealed
book draws such a vivid picture of Life after Death as does the Holy
Qur'an.
According to the Holy Qur'an, the entire universe will come to an
end on the Day of Judgement. The dead will be resurrected and accounts
will be taken of their deeds. People with good records will enter into
Heaven while those with bad records will be thrown into Hell. According
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to the teachings of Islam, Hell is a temporary abode while Heaven is
everlasting.
God Almighty says in the Holy Qur'an:
*Laj '."\»ai ^oJ ° ^Mt-Jla L»lj_ol LailSj 4JJu J^jj ' ^'
* ' , * *
^JjJL^jJ 4jUI ^OJ _/vNtt->. ♦
kaifa talduruna billahi wa kuntum amwatan fa ahyakum
thununa yumitukum thumma yuhyikum thumma ilaihi
turja'un
How can you disbelieve in Allah? When you were without life, He gave
you life, and then He will cause you to die, then restore you to life, and
then to Him shall you be made to return. (2:29)
(The Words of Wisdom and Purification, pp 168-169)
Islam teaches that physical death is not the end of a human being's
existence, rather it is the door to a higher form of life which can bring one
closer to Allah, depending on one's deeds in this life.
6. Divine Decree ( Taqdir)
Muslims believe that Divine decree controls the eventual outcome
of all actions in this universe. Within the boundaries of Divine decree, man
is given free will to choose the course. We will be judged on the basis of
our intentions and deeds on the Day of Judgment. If we follow Allah's
commandments, we will be rewarded and if not, we will be punished.
Thus, belief in the Divine decree ( Taqdif) means to believe in both the law
of nature and law of religion (Shan 'ah) have been devised by Allah and He
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alone holds Supreme power over these laws which are operating in the
universe.
In the Holy Qur'an, God Almighty says:
v
OfjjiiJ Ijii 4Ulj^| ^£j
wa liana amrullahi qadaramtnaqdura
And the command of Allah is a decree ordained. (33:39)
The Islamic Concept of Predestination and Free
Will
Promised Messiah and Mahdi writes:
"Divine decrees are of two types: one may be described as
suspended, and the other as absolute. The operation of a suspended
decree may be averted by the grace of God Almighty through
prayer and almsgiving. The operation of an absolute decree cannot
be averted through prayer and almsgiving, though God Almighty
bestows some other benefit in return for them. In some cases, God
Almighty causes a delay in the operation of a decree. The
knowledge of these two types of Divine decrees can be gathered
from the Holy Qur'an."
(MaMzat, Vol. l,p 150)
Hadrat Khalifatul Masih IV writes:
"We can divide those who believe in destiny into two major
categories. Those with the commonly held blind belief in destiny
portray it as predetermination by God of everything big and small.
This view is popular with some cryptic sects of Sufis, who live a
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life apart from the common people. They claim that man has no
control over anything. Everything is predetermined. As such, all
that happens is the unfolding of the grand plan of destiny, known
only to God. The other view is that of free choice, with destiny
playing practically no role in whatever man decides and executes...
... Destiny has many categories, each playing a distinct role
in their respective sphere of operation, working simultaneously.
The laws of nature reign supreme, and none is above the influence
of them. This is the general plan of things which can be referred to
as the widest concept of destiny. Whoever follows the laws of
nature with profound understanding of them, will gain some
advantage over others who do not. Such people are always destined
to benefit and to shape a better life for themselves. But none of
them is predestined to belong to any specific grouping in relation to
their being on the right or wrong side of the laws of nature ...
...The only law which is predetermined in relation to this
destiny, is the unchangeable command that whoever studies nature
without prejudices, and permits himself to be led to wherever the
laws of nature would lead him, he would tread the path of eternal
progress. This is the general and all-pervasive category of destiny
which transcends everything, except the laws of destiny relating to
religion. ...
...There is no evidence to indicate that each man's life is
pre-ordained, and that he has no choice or option in choosing
between good and bad, right and wrong. The Holy Qur'an
categorically rejects the concept of compulsion, and clearly states
that every human being is free to choose between good and evil:
Ik ikraha fiddin
There should be no compulsion in religion (2:257)
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7a yukallimllahu nafsan ilia wus'aha laha ma kasabat wa
'alaiha maktasabat
Allah burdens not any soul beyond its capacity It shall have the reward it
earns, and it shall get the punishment it incurs. (2:287)
^Jllu La VI (2)Lu*3 ^ i^y d^ J
wa allaisa HI insani ilia ma sa 'a
And there is nothing for man but the fruits of his endeavors (53:40)
However, in relation to religion, there are some spheres of
destiny which are predetermined and unchangeable. They are
referred to in the Holy Qur'an as the Sunnah of God. One such
Sunnah is the destiny that God's Messengers will always be
victorious, whether they are accepted or not. If they are rejected, it
is the opponent whose designs are frustrated. The Prophets, their
Messages and missions must always prevail, regardless of how
powerful their enemies may be - a few examples, in the living
history of man, are the confrontations between Moses and
Pharaoh, between Jesus" 8 and his opponents, and between the Holy
Prophet Muhammad and his adversaries.
... According to Islam, if God decides to favor a special
servant of His with a special manifestation of some hidden laws,
such manifestations are regarded by the onlookers as miracles and
supernatural events. But these things happen in accordance with the
laws of nature, which are subtly controlled to bring about an
amazing effect. Here, destiny plays a specific role in the life of a
special servant of God.
Similarly, destiny can also be understood in relation to the
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generic, social, economic or educational background of the
individual, who seems to be a helpless product of circumstances.
This helplessness of the individual makes his destiny, over which
he has no control. Thus it is said that a rich man's child is born with
a silver spoon in his mouth.
The circumstances in which a person is born, the society in
which he is grown, the day-to-day game of chance which plays a
role in everybody's life, the strikes of so-called luck in favor or
against one, the accidents which one may escape or fall pray to, are
all such areas where the individual has very little choice. Yet it may
not be assumed that he was particularly targeted for such events or
accidents, which play an important role in the making or unmaking
of his life.
In a larger economic plan, there are bound to be more
fortunate and less fortunate people with relative advantages and
disadvantages. It is wrong to say that they were individually
stamped by a maker of destiny, even before their births, to be born
under certain specific circumstances. Yet there are other questions
to be answered. How would they be treated in relation to the crimes
committed by them, as against those who are born in comparatively
healthier circumstances, and who have very few, if any, background
factors to egg them onto crime? If the crime is the same, shall they
be treated alike? The Holy Qur'an answers this intricate question in
the following verse:
''t^Lujj it u»h iJJt Lsisjj i
la yukallifullahu nafsan ilia wus 'aha
Allah burdens not any soul beyond its capacity. (2:287)
The issue of destiny is highly complicated, but as the
ultimate decision lies in the hands of the All-Knowing,
All-Beneficent, All-Powerful and All-Wise God, in the final
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analysis, the dictates of justice will indeed prevail.
There are certain areas in which man is free to exercise his
will, where he can choose between good or bad, right or wrong, and
for which he will be held responsible. On the other hand, there are
areas in which man has little choice of his own, and appears to be a
pawn in the hand of the mover. The general plan of things in
nature, which covers and controls the destinies of nations and
peoples, is one such area. The circumstances of a wider application
make an individual of society completely helpless; he has no
choice but to move along like a straw being carried by the waves of
a river in spate."
(An Elementary Study of Islam, pp 53-60)
Some Other Beliefs of Muslims
Apart from the six fundamental beliefs already discussed,
there are many other important beliefs in Islam. Some of them are:
1 . Muslims believe that every person is born innocent and free
from sin. Only when he reaches maturity of understanding
and can distinguish between right and wrong, does he
become accountable for his actions.
2. Muslims believe that Allah does not hold anyone
responsible unless he has shown him the right way. Allah
has always sent Messengers and revelations before
inflicting His punishment on people.
3. Muslims are required to follow their faith with reasoning
and understanding, not blindly. A person should use his
powers of reasoning and reflect in his heart on Allah's
teachings.
(Pathways to Paradise, A Publication of the lajna Ima 'illah, USA, p. 6)
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ISLAMIC WORSHIP
The purpose of the creation of man, according to Islam, is that he
should worship Allah.
Allah says in the Holy Qur'an:
wa ma khalaqtuljinna wal insa ilia liya 'budun
And I have not created the Jinn and the men but that they may worship
Me. (51:57)
Worship is common to all religions. What differs is only the
manner and style of worship. That which is unique in the Islamic mode of
worship is that it contains features from the mode of Prayers found in other
religions. It is fascinating to note that Islam instructs its followers
concerning the manner of Prayer so comprehensively, that all the postures
of worship found in other religions are symbolically represented in the
Muslim mode of Prayer. The institution of Islamic Prayer is a most highly
developed system, covering every human requirement. The Holy Qur'an
declares that God does not stand in need of men's praises. He is so great in
His nobility and so sublime in his character that the praises ofHis creatures
do not add anything to His magnanimity and majesty. So, worship in the
Holy Qur'an is only prescribed for the sake of the worshipper himself.
Worship plays an important role in developing one's soul. Of all the
influences that work towards the making and modification of the human
soul, Prayer is the most important single factor. Religious worship in Islam
is both individual and congregational.
(An Elementary Study of Islam, pp 29-31)
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THE FIVE PILLARS OF ISLAM
Islam has five basic duties which a Muslim has to perform. They
are known as the Five Fundamentals of Islam or the Five Pillars of Islam.
The pillars of Islam are mentioned in the following Hadith of the
sa
Holy Prophet :
Ctillt 7^^ j SjSjJI ^Lul j o^J ukJI ^til j 4JJI (J J) I II j
buniyal islamu 'ala khamsin; shahadati 'alia ilaha illallahu wa
anna muhammadar rasulullahi; wa iqamissalati, wa
'ita 'Izzakati, wa hajjil baiti, wa saumi ramadan.
Islam is based on five (pillars):
1) Bearing witness that there is none worth of worship but
Allah, and Muhammad is His Servant and His Messenger
(Declaration of Faith)
2) Observance of Salat (Daily Prayers)
3) Paying Zak'at
4) Pilgrimage to the House of Allah (The Ka 'bah) and
5) Fasting during Ramadan
- - _ -sa
(Bukhari KitabuT im'an Bab Qaulunnabi Buniyal Islamu 'Ala khamsin).
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The first and the foremost pillar of Islam is called Kalima
Shahadah, the declaration of Islamic faith, i.e.,
jt x^jm I j 4J dlJj-Ji V d1^ j 4JJI VI 4JI V jl a (j 1 u I
' • .» ^ .» < ■*• - \ ' 4 s *
<U^j_la»j j 6J-LC I J a a
asA Aaffe a//a ilaha HMFahu wahdahu la sharikalahu wa ash
hadu anna muhammadan 'abduhu wa rasuluh
I bear witness that there is none worthy of worship except Allah. He is
One and has no partner. And I bear witness that Muhammad is His
Servant and Messenger.
The belief in the Oneness of God is the basic requirement of
believing in Islam.
The second pillar is called Salat, i.e. to perform Prayer in a
prescribed form. Prayer is the basic and most important means by which
man communicates with Allah and draws himself near to Him.
The third pillar is called Saum, i.e., to keep fast in the month of
Ramadan. By fasting, a Muslim can purify himself spiritually, elevate his
soul and obtain nearness to Allah. To fast is to abstain from food, drink,
smoking and conjugal relations from dawn to dusk. It was the month
during which revelation of the Holy Qur'an to the Holy Prophet began.
The Holy Qur'an allows exemption from fasting to the elderly, the
chronically sick and children. However, they are required to feed or pay to
feed the poor for the whole month of Ramadan in order to make up for
fasts they could not keep. Temporary exemption is permitted to those
traveling, the sick, pregnant and nursing or menstruating women. They are
expected to make up the fasts at a later time before the start of the next
month of fasting.
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The fourth pillar is called Zak'at. It is a form of levy which Muslims
of means pay annually in cash or kind, and is spent for good causes
mentioned in the Holy Qur'an. Thus it is given for the purpose of
purification of wealth. Zakat is used for the upkeep of the poor, the
destitute, travelers in need, for those serving in the way of Islam, for those
fighting in the way of Allah, for slaves to buy their freedom, and for
benevolent works. Zak'at can be levied on land produce, livestock, and
liquid assets, e.g., gold, silver, and savings in the bank left for more than
one year.
The fifth pillar is called Hajj, i.e., to perform pilgrimage to the
Ka 'bah (Baitullah) in Mecca, at least once in the lifetime of a Muslim
when the person is able bodied and has the means to go for Hajj. The Hajj
ceremony involves a series of religious rites which extend over several
days, performed at the Holy Ka 'bah in Mecca and other special holy sites
near it. The Ka 'bah is believed by Muslims to be the first house built for
the worship of One God. It was rebuilt by Prophet Abraham and his son
Ishmael , and later on by the Holy Prophet .
The Hajj serves as a striking reminder of the Oneness of Allah and
it emphasizes the brotherhood and equality of human beings, as well as the
importance of man's willingness to sacrifice himself for the sake of his
Creator.
The above five pillars of Islam must be professed by everyone who
desires to become a Muslim. Although Islam is already divided into many
sects — like all other religions — on this issue there are no two opinions.
By whatever title the sects are recognized, be they Sunnis or Sh'ites, all
believe in these five fundamental articles.
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S ALA T (PRAYER)
Prayer or Salat is normally held in a place dedicated to Divine
worship called a mosque but it may be held anywhere. The only
requirement for a place of Prayer is that the place chosen is clean. The
Holy Prophet has said:
tjj4-kj ^->'°»* <_>^j^ ^J °"tU> j
wa ju'ilat liyal ardu masjidan wa tahuran
The earth has been purified for me and has been declared a mosque
(Muslim Kifabul Masajid, Bukhari Kifabul Tayammum)
Mosque
Mosques play an important part in the life of the Muslim
community. A mosque is usually a very simple building where Muslims
gather five times a day for Prayers and the remembrance of God. However,
it can be said that a mosque is an institution which controls and directs
every aspect of the daily life of a Muslim. The mosque serves as a training
ground where the principles of obedience and discipline, equality and
fraternity of mankind are put into practice. Mosques are also used for other
religious and intellectual activities. They serve as schools and for marriage
celebrations, as courts of law and a meeting place where plans are made
for the social and economic progress of the community.
In Arabic, the word used for mosque is 'Masjid, which means a
place of worship or prostration. Muslims believe that the first place of
worship ever built in this world was Ka 'bah in Arabia, the most holy place
of Islam, towards which millions of Muslims all over the world turn their
face five times a day during their Prayers, and to which each one of them
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endeavors to make Pilgrimage at least once in a lifetime. The place of
worship in Islam, whether congregational or private, is kept meticulously
clean. Everyone is expected to take his shoes off before entering such a
place.
Visiting a Mosque
1. A mosque is a place of worship, therefore, it is forbidden to
make any noise in it which might disturb worshippers in
their supplications.
2. A mosque should be used only for the remembrance and
worship of God and cognate purposes. Purely mundane
activities should not be carried on in it.
3. When one enters a mosque, one should recite:
bismilla hissalatu wassalamu 'ala rasulillahi
allahummaghfirli dhunubi waftahli abwaba rahmatika
In the name of Allah, salutations to the Prophet of Allah and
peace be upon him. O Lord, forgive my sins and open for me the
gates of Thy Mercy.
(Ibni Majah Kifabul Masajid & Tirmidhi Abwabus-Salat)
When one leaves the mosque, one should recite:
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bismilla hissalatu wassalamu 'ala rasulillahi
allahummaghfirli dhunubi waftahli abwaba fadlika
In the name of Allah, salutations to the Prophet of Allah and
peace be upon him. O Lord, forgive my sins and open for me the
gates of Thy Grace.
sa
(Musnad Ahmad, Hadith Fatimah binnat Rasulullah , Ibni
Majah Kifabul Masajid & Tirmidhi Kifabus-Salat)
4. As the Muslim Prayer involves prostration, hence it is
essential that the floor of the mosque be kept absolutely
clean. It is, therefore, forbidden to enter the Prayer Hall of
the mosque with shoes on.
5. One should not pass in front of a worshipper when he is
engaged in Prayer. However, if it becomes necessary to pass
in front of the worshipper, one can do so after leaving such
a distance in front of the worshipper that the worshipper is
not distracted.
6. A mosque is not the property of an individual, so no one
should be denied access to it for the purpose of worshipping
the One True God.
7. A person should go to the mosque in clean and decent
clothes.
8. A worshipper should not come running to the mosque even
when the Prayer Service is about to commence. He should
proceed calmly and join the service at the stage of his
arrival and make up afterwards what he may have missed.
9. As the mosque is meant for Divine worship without any
disturbance, no animals may enter it.
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Prayer service (Salat) is preceded by Wudu ', Adhan and Iq'amat
Wudu' {Ablution)
The word wudu ' (Ablution) applies to washing some parts of the
body preparatory to the performance of Prayer. This is a pre -requisite
which must be fulfilled, otherwise the Prayer will not be considered valid.
The Holy Qur'an says:
^J| 1 ^1-n JI J °^utjij{ \jAAlI\j Jitj-Ut^t lA^Jjit
yS-' 3 ^ 04 r^ o! J c^f*^ 1
ja ayyuhalladhina amanu idha qumtum Hassalati faghsilu
wujuhakum wa aidiyakum Hal marafiqi wamsahu bi
ru'usikum wa arjulakum Hal ka'bain wa in kuntum junuban
fattahham
Oye
who believe! when you stand up for Prayer, wash your faces, and your
hands up to the elbows, and pass your wet hands over your heads, and
wash your feet to the ankles. And if you be unclean, purify yourselves by
bathing. (5:7)
According to Hadrat 'Uthman bin 'Affan the way in which the
Holy Prophet performed wudu ' is as follows:
i. The hands are washed to the wrists three times.
ii. The mouth is rinsed with water three times.
iii. The nostrils are cleansed three times by snuffing a little
water into them and blowing the nose if necessary,
iv. The complete face is washed with water three times.
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v. The right arm, and then the left, is washed from wrist to
elbow,
vi. The head is wiped over with wet hands, and the inner side
of the ears wiped with the forefingers and the outer side
with the thumb, that is called 'Massah'.
vii. Finally the feet are washed to the ankles, the right one first.
(Bukhari Kifabul wudu' Babal wudu' thaTathan thaVathan)
Before starting wudu ' one should recite:
*_L^ jJI (yJLzZ. jJl 4lll * ut\
bismilla hirrahma nirrahim
In the name of Allah, the Gracious, the Merciful
After perfoming the wudu', the following should be recited:
S ) S
asfi Aadw affi ilaha illallahu wahdahu Fa sharikalahu wa ash
hadu anna muhammadan 'abduhu warasiiluh
I bear witness that there is none worthy of worship except Allah. He is
One and has no partner. And I bear witness that Muhammad is His
Servant and Messenger.
(Muslim and Bukhari)
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allh-hummaj 'alni mi nattawwabina waj'alni minalmuta
tahhirin
O Allah make me of those who seek forgiveness and make me of those
who are cleansed
(Kanzul 'Animal Vol. 9, Kifabut Tahhara Bab Adhkarul
Wudu',Tirmidhi Abwabut-Taharat Bab ma Yuqala Ba'dal Wudu')
While one may perform ablution before every Prayer, it becomes
necessary only after passing the wind, after utilizing the rest room, after
vomiting, or bleeding occurs and after one has been asleep. Acquiring the
habit of wudu ' not only fulfills the religious injunction, it also helps you
maintain habitual cleanliness and self discipline.
In case socks are put on after the ablution is made, then during the
next twenty-four hours (for seventy two hours while traveling), it is
enough to pass wet fingers over them in making an ablution instead of
having to wash the feet each time, provided the socks have not been taken
off during this time.
The Promised Messiah and Mahdi says about wudu ' :
"It is mentioned in the Islamic literature that wudu ' is a means of
purifying a man of his sins. This actually means that even the minor
commandments of God are of great value and we can get our sins forgiven
by acting upon them."
(Niirul Qur'an, Part II)
In the case of illness or non-availability of water, there is a simple
substitute for ablution which is called Tayammum.
Tayammum
If no water is available, a clean surface may be substituted. The
hands are passed over the dust, and then passed over face and arms. This is
called Tayammum.
One should pat a clean dusty solid surface with open palms of both
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hands, then make a motion with both hands, passing them first over the
face and then the back of each hand, successively, as if one is washing
them. This is only a token ablution to remind one that whenever possible,
proper ablution should be performed. Tayyammum is good for one Prayer
and must be renewed before each Prayer. However, if water is available it
is necessary to do Wudii '.
The Holy Qur'an says:
* - - - '*
- ° ^ . ° ** f " •* - °t * \'"" \ \ ' ° - f ° f * '» * i\ ' (•' - o \ -
J ^sAfljAjJ l^j-v i ,i *\ a l ii u I \ I ■ « . ^ I j ^ ^ i ■ i a pLq i j J -^ t _. aIS
ia/a/n tajidu ma 'an fa tayammamu sa 'idan tayyiban famsahu
biwujuhikum wa aidikumminhu
And you find not water, betake yourselves to pure dust and wipe
therewith your faces and your hands. (5:7)
Mu'adhdhin
The Mu 'adhdhin is a person who calls the Adh'an (Call to Prayer) at
the appointed times of Prayers. He stands with his face towards the Ka 'bah
and with both hands raised and touching the lobes of the ears, calls out
aloud the words of the Adh'an. Any worshipper may perform this duty but
in some mosques a person with a loud and melodious voice is appointed
for the purpose. Calling the Adh'an is a meritorious act.
Adhan (The Call for Prayer)
Welcome to Ahmadiyyat, The True Islam
3iit ill I . 3£l ill I . 34^1 ill t . ji^t ill I
allhhu akbar, allhhu akbar, allhhu akbar, allhhu akbar
Allah is the Greatest of all, Allah is the Greatest of all
Allah is the Greatest of all, Allah is the Greatest of all
ill! i\ ill 1 j I j^_i I . illl VI ill V £ I i|i I
as/? Aaafo a/£? i^Aa Wallah, ash hadu alia ilaha illallah
I bear witness that there is none worthy of worship except Allah
I bear witness that there is none worthy of worship except Allah
i * „ ' o -
4111 JjJJJj I J i\ -N ft £)l J ^ I M I
as/? Aa<#/ a/zfla muhammadar rasulullah
I bear witness that Muhammad is the Messenger of Allah
4III Jj_UJJ I J i\ -S ft (2)1 J ^ I M I
as/? Aadu a/2/2a muhammadar rasulullah
I bear witness that Muhammad is the Messenger of Allah
1 - 1 -
SjlAll ^l£ ^ . SjlAll ^Ifc ^
i?ajya 'alassalah, hayya 'alassalah
Come to prayer, Come to prayer
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C ^ UJI lM tr^
C ^UI LS I£ yL
hayya 'alalfalah
hayya 'alalfalah
Come to prosperity,
Come to prosperity
1 * '
3£ t<U t
3£ liij I
allahu akbar
allahu akbar
Allah is the Greatest of all, Allah is the Greatest of all
4JJI it iff v
7a ilaha illallah
There is none worthy of worship except Allah
In the call to the Morning Prayer after;
c ^ UJI ^ tr^
hayya 'alalfalah
Come to prosperity
The following phrase is added twice:
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assalatu khairummi nannaum
Prayer is better than sleep
(Nisa r i Kifabul Adh'an, Babul Adh'an fil Safr vol. l,p74;Abu Da 'ud)
After the Adhan, the Mu'adhdhin and others listening to the
Adh'an should recite the following prayer as stated by the Holy
Prophet 8 ":
: Jti p& <ilt Jj-Jj £,1 ^ ^ Cr^J ^U\±l£ jj jjU: ^
J 4_otlJl Sj^jLlI 6JJfc v_Jj jJ-^-lt : ^IjiJl * ft <°i« t <jl^ (Jti ^o
'an jabiribini 'abdillatT 'anna rasulallahf qala: man qala hina
yasma 'unnida'a: "allahumma rabba hadhi hidda'wa titta
ammati wassalatil qa'imati ati muhammada nil wasilata wal
fadilata wab'ath hu maqamammahmuda nilladhi wa 'attahu"
hallat lahti shafa'ati yaumal qiyamati
_ ra sa
Jabir bin 'Abdullah narrated: The Holy Prophet said: For the one who
listens to the adhan and recites: "O Allah! The Lord of this perfect call
and of the Prayer to be offered! Bestow on Muhammad the means, the
superiority, and the high dignity, and elevate him to the most exalted
rank which thou hast promised him." Intercession by me will be
permitted for him on the Day of Resurrection.
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(Bukhari Kitabul Adhan Bab Du 'a ' 'inan Nida ')
There is a short interval between the Call to Prayer and the Prayer
service, which gives the worshippers time to prepare for the service, to
proceed to the mosque, offer some optional Prayers and to spend time in
the remembrance of Allah. The service is led by one of the congregation,
preferably the one who possesses the best understanding of the Holy
Qur'an. There is no priesthood or anything corresponding to ordination or
taking Holy Orders in Islam. Every Muslim is, or should be competent to
lead a congregation in the Prayer service. Everyone is expected to acquaint
with the rudiments of the faith, its doctrines and teaching. Women can lead
Prayer for women only.
Iqamat
When the Prayer service is about to commence, and the Imam (The
person who leads the Prayer) stands in his place in front of the
congregation, the Mu'adhdhin repeats the Iqamat, i.e., Call to Prayer is
repeated in a low tone, with the addition of the following words:
qad qamatisslah
Prayer is ready
The sentences of the Adhan are repeated once and qad qamatisslah
is recited twice after saying hayya 'alalfalah. This is known as Iqamat.
(Musnad Ahmad, p 2/87)
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A tradition of the Holy Prophet explains Iq'amat as follows:
Jj-^j ^ J* ^tiVt o 1 ^ J^ ^ ^ i^tS 3**- <yJ c**-
" ' •*,''' - * „ f '' If | • ill ii »
lil ^jtS ^jijJJI £)l jic. 3 J a I j 4_oti2l j »"» o «"* o 5y§ 4ill
j, i *,'*,*'* - - - -
'anibni 'umara* qala kanal adhanu 'ala 'ahdi rasulillahf
mathna mathna wal iqamatu wahidatan ghaira 'annal
mu'adhdhina kana idha qala: qad qamatisslatu, qala: qad
qamatisslatu marrataini
ra _ sa
Ibni 'Umar states that in the time of the Messenger of Allah , (sentences
of) the Adh'an used to be repeated twice, and those of the Iqamah only
once. However, the Mu 'adhdhin used to say the following twice:
S^L^JI ■"» oli aa (Prayer is ready).
(Musnad Ahmad, p 2/87)
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Imam
The duties of an Iniam are to lead the Prayers, to deliver a sermon
on Fridays and on religious festival occasions. He also conducts Funeral
Prayers and performs marriage ceremonies. The Imam is also responsible
for the religious education of the community, especially the children. The
office of Imam carries great respect and high responsibility. Great
importance is attached to following the Imam in the observance of Prayers.
Daily Prayers
In every religion Prayer is regarded as the pivot on which rests
man's Communion with God. God prescribed Prayer as the second pillar
of His everlasting religion Islam.
Of all religious obligations, Islam has laid the greatest emphasis on
the institution of Prayer {Salat). It is enjoined upon every Muslim to Pray
five times a day. Besides the five obligatory Prayers, there are other types
of Prayers which are optional.
Salat or Prayer, consists of various postures, i.e. Standing called
Qiy'am, Bowing down called Rukii ', Prostration called Sajdah and Sitting
called Qa 'dah. During each posture prescribed, phrases are to be recited.
As these phrases are in Arabic, every Muslim is required not only to
memorize these verses but also to know their meaning so that the
worshipper knows what he is saying to his Lord during the Prayer.
Prayers, in the prescribed manner is obligatory upon every adult
Muslim of sound mind. As far as children are concerned, it is not
obligatory on them until they come of age. However, it requires
continuous effort and persuasion to get them to the stage where they start
offering their Prayers regularly in the manner prescribed for the Prayer.
Proper training and education is therefore necessary for children. It is for
this reason that the Holy Prophet has directed that when children reach the
age of seven, parents should urge them to be regular in their Prayrers and
when they reach the age of ten, they must be admonished if they fail to
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offer their Prayers regularly. (Abu D'a 'ud, Kifabus-Salat)
(Salat,: The Muslim Prayer Book, Islam International Publications, London, UK, pp 1-2)
Prayer is regarded as a means of establishing communion with God
Almighty. According to the Holy Prophet Prayer is the highest form of
Divine worship. Prayer also teaches brotherhood and obedience.
The Holy Qur'an directs:
/a aqimussalata innassalhta kanat 'alal mu'minina kith
bammauquta
Then observe Prayer in the prescribed form; verily Prayer is enjoined on
the believers to be performed at prescribed times (4:104)
The Holy Qur'an further says about Prayer:
jXLoJIj p1 i r.4.a II ^j» /jj S j I . ^ 1 1 £j| S j 1 1 *a 1 1 ^oil j
wa aqimissalhh innassalhta tanha 'anilfahshh 7 walmunkar
And observe Prayer. Surely, Prayer restrains o/?e from indecency and
manifest evil. (29:46)
Worship means total obedience to the command of Allah. The
institution of Islamic Prayer is rich in so many profound lessons, as are not
found even fractionally in other religions. Islam enjoins both
congregational and individual Prayer. In the Mosque the Prayers are
usually offered in congregation. The congregational Prayers are held in a
manner which are well organized and meaningful.
The importance of offering Prayers in congregation is stated in the
following tradition of the Holy Prophet :
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Sjl i^ : Jti 5^ <lit Jj i ii J ^1 I o^ "- <lll r-iJaj ji>r ^»t ^c
'anibni 'umara* 'anhuma anna rasulallahf qala: salatul
jama'ati afdalu min salatil fazzi bi sab'fiwwa 'ishrina
darajatan.
ra sa
Hadrat Ibn 'Umar relates that the Holy Prophet said: Prayer with the
congregation is twenty seven times more beneficent than Prayer
performed by oneself.
(Bukh'ari and Muslim)
Like congregational Prayers, individual Prayers are also highly
emphasized. In congregational Prayers, society pays homage to God
collectively and openly. In individual Prayers, emphasis is laid on privacy,
and there should be no effort to display such Prayers to anyone. Similarly,
the late night voluntary Prayer ( Tahajjud Prayer, which is described later
on) is performed in perfect privacy. Members of the same house try to find
their own niches, and even husband and wife try to say their Prayer
separately, so that communion with God becomes a highly personal affair.
As far as the contents of the Prayer go, whether the Prayer is
offered individually or in congregation, they are of two types:
1. A formal routine recitation of the verses of the Qur'an and
other prayers, which are done in the language of the
Qur'an, which is Arabic. All worshippers are expected to
know the meaning of what they are reciting, otherwise they
will deprive themselves of the immense benefit which they
may draw from the meaningful recitation.
2. To the second category belong individual prayers in one's
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own language, in which one is free to beg as he pleases
during the individual or congregational Prayers. Many a
school of jurisprudence disallow prayers in one's own
language during the Prayer. However, they do appreciate
the need for private and personal prayers, so they suggest
praying in one's own language after the formal Prayer has
ended and not during its course. We, the Ahmadi Muslims,
use the option of praying to God in one's own language as
one pleases during the formal Prayer.
(An Elementary Study of Islam, Hadrat Mirz'a Tahir Ahmad,
Islam International Publications, london, UK, pp 34-36)
Hadrat Promised Messiah and Mahdi has advised that one should
pray to God Almighty during the Prayer in one's own language as praying
in one's own language brings humility and fervor.
(Malfuzat, Vol. 9, p 55)
Islamic Prayer thus plays an important role in the life of a Muslim,
and in the spiritual and moral upbringing of the individual.
Types of Prayers
The prescribed Prayer has three parts: Fard, Sunnah, and Nawalil
Fard and Sunnah are obligatory Prayers while Nawafil are voluntary
Prayers.
a) Obligatory Prayers
Fard: These are enjoined by Allah.
Sunnah: These were offered regularly by the Holy
Prophet in addition to Fard Prayers, and he
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enjoined all Muslims to offer these.
The Fard Prayers should be offered in congregation with an Imam
leading the Prayers, preferably in a mosque.
The following Prayers are regarded as Wajib (necessary) Prayers:
i. Three Rak'at of Vitr.
ii. Two Rak'at of 'Idul litr and two Rak'at of 'Idul adhiyya.
hi. Two Rak'at offered while performing the Tawaf of the
Ka'bah.
If a person misses these Prayers intentionally, he is deemed to have
committed a sin. However, if he misses a Wajib Prayer unintentionally,
e.g., through forgetfulness, he is not required to offer it as a Qada Prayer.
Qada means offering a missed Prayer.
(Sal'at: A Muslim Prayer Book, Islam International
Publications ltd., london, UK, p 49)
Number of Rak'at in Each Obligatory Prayer
Each Prayer Service is made up of a number of Rak'at. A Rak'at is
a series of postures from standing to prostration. The number of Rak'at fox
the five daily Prayers are as follows:
Fajr - Two Rak 'at ofSunnah followed by two Rak 'at Fard
Zuhr - Four Rak'at of Sunnah followed by four Rak'at
Fard, and two additional Rak'at ofSunnah.
'Asr - Four Rak 'at Fard.
Maghrib - Three Rak'at Fard followed by two Rak'at of
Sunnah.
'Isha' - Four Rak'at Fard followed by two Rak'at of
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Sunnah, and three Rak'atofVitr.
Friday is the holy day for Muslims. They worship with a
congregational service held at time of Zuhr Prayer. The Service involves
deliverance of a sermon (Khutbah) by the Imam. This is known as
Jumu 'ah Prayer. The Jumu 'ah Prayer service is described in detail later on.
Timings of the Prayers
God Almighty says in the Holy Qur'an:
j-f all C)\y* J Ji^ J^-'-'-tc ,Jt ^u-Ck-Lol I dJjJjJ SjLiJI ^oil
aqimissalhta li dulu kishshamsi ila ghasa qillaili wa qur'anal
fajr
Observe Prayer at the declining and paling of the sun on to the darkness
of the night. (17:79)
For each of the five obligatory Prayers, there is an
appointed time fixed in relation to the sun's position.
Fajr: The time of the Fajr or morning Prayer begins with
dawn and ends before sunrise. Optional Prayers are
not recommended between Fajr Prayer and sunrise.
Zuhr: The time of the Zuhr or middle of the day Prayer,
begins after the sun has crossed the Zenith point and
has begun to decline.
'Asr: The time of the 'Asr Prayer is when the sun has
further advanced in decline and reaches a point
nearly halfway between the beginning of decline
and sunset, which we may call late afternoon, but
not very late. It ends up quite some time before
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sunset, when the sunlight has paled. Although, it is
not entirely forbidden to say the Asr Prayer that
late in the day, it is most certainly preferred that it
be offered before daylight has started fading out
while the sun is still above the horizon by a good
measure.
Maghrib: The Maghrib Prayer begins immediately after the
sun has set. It lasts until dusk. But the word dusk is
differently understood by the different Schools of
Jurists. According to Fiqh Ahmadiyya the word dusk
means the time when the redness in the Western
Horizon disappears. Thus, Maghrib Prayer time
period is slightly less than one and a half an hour.
'Ishh' : All Schools of Jurisprudence agree that the time for
'Isha' Prayer begins when dusk has finally
disappeared, giving way to the darkness of night.
According to most, this period lasts till midnight but
some even extend it beyond midnight till one retires
for sleep.
The Prayers should be performed at their appropriate time
and preferably in congregation. It is very strongly advised and
preferred that Prayers should be generally offered at the beginning
of their respective times and should not be delayed until the time is
about to run out. However, if it is impossible for the afternoon
Prayer to be offered at its proper time, it is permissible to combine
the Zuhr and 'Asr Prayers. The Maghrib and 'Isha ' Prayers may
also be combined if necessary.
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Forbidden Times For Prayers
It is to be remembered that at the time of sunrise, sunset and when
the sun is at its zenith, it is forbidden to offer Prayers. Also, after the 'Asr
Prayer has been performed, no optional Prayer should be offered between
that time and the time of sunset. Likewise, after the Fajr Prayer has been
performed, no optional Prayer should be offered between that time and the
time of the rising of sun.
Offering Prayer While on Journey
When someone is on journey, he should offer shortened (Qasr)
Prayers.
i. If the stay is 14 days or less, it is considered as a journey.
ii. If the destination is one's own property, parents' residence,
in-laws' residence, Mecca or Medina, then one must
perform complete Prayer.
iii. If someone is in transit to or from any one of the above
places, he should offer the Qasr Prayers.
iv. If the Imam offers complete Prayers, then one must also
follow the Imam, even if one is a traveler.
v. Fajr Prayer is never shortened even when on journey. One
must perform two Rak'at Sunnah and two Rak'at Fard.
vi. For Friday Prayers, a person on journey must not skip the
four Rak'at of Sunnah which are offered before the
beginning of the Friday Sermon. These Sunnah must be
offered even if the Zuhr and 'Asr Prayers are to be
combined. If the Friday Sermon has started, then one should
offer two Rak'at Sunnah instead of usual four Rak'at
Sunnah.
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If a person is traveling by any means of transportation which
precludes his standing up for Prayer, nor he can get off from the vehicle,
he can offer his prayer while seated and the condition of facing towards the
Qibla would not be mandatory in this situation. He should face in the
direction in which the mount, vehicle, boat or airplane, etc., is moving, if
possible.
If travelers are offering their congregational Prayer behind an Imam
who is a local inhabitant, they have to follow the Imam and offer four
Rak'at for Zuhr, 'Asr and 'Isha' Prayers. The rule of concession would
not apply in that case. But if the person leading the Prayer, i.e. the Imam, is
a traveler, then he will shorten his Prayer accordingly and the travelers in
the congregation will also finish their Prayer with the Imam, while those
who are not on a journey will stand up when the Imam has recited the
salutations to mark the end of the Prayer and complete their Prayer:
assalhmu 'alaikum wa rahmatullah
Peace be upon you and the mercy of God
(Salat: The Muslim Prayer Book, Islam International
Publications, London, UK, pp 63-64)
Pre-requisites and Conditions Regarding Offering of
Prayers
Some pre-requisites and conditions exist regarding the offering of
Prayers. They are as follows:
i. Determination of the Intention: The intention to perform
a Prayer must be made prior to the beginning of the Prayer.
ii. The Prayer should be offered within the fixed time allotted
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for that particular Prayer. However, it should be
remembered that if one fails to perform a Prayer in time due
to some compelling reasons, that Prayer can be offered
whenever one remembers it. However, it should not be
offered at forbidden times.
hi. One should be clean in body and, as far as possible, in mind
and spirit also. Cleanliness here means:
a. The body should be clean from all filth.
b. If one has answered a call of nature and has been to
the toilet, one should wash oneself properly so that
all remnants of feces or urine have been properly
washed away.
c. After conjugation, whether ejaculation has taken
place or not or if ejaculation has taken place in
whatever manner, for instance during sleep,
cleanliness would mean not just washing oneself
partially, but a full bath becomes essential.
d. A full bath is also essential for women after
menstruational bleeding and after post-parturition
bleeding (bleeding following childbirth).
iv. The place and mat of Prayer must be neat and clean.
v. The body must be properly covered during the Prayer.
vi. Qibla Direction: All Muslims must face towards the Ka 'bah
while offering Prayers. Qibla means facing Ka'bah in
Mecca, the first House of Worship built on earth.
(Salat: The Muslim Prayer Book, Islam International
Publications, london, UK, pp 7-8)
vii. As the Imam recites Surah Fatihah during the Prayer, the
followers must also recite the Surah Fatihah. The recital
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should be performed in low tone so that the neighboring
worshippers are not disturbed. Care should be taken during
the entire Prayer so as not to disturb other worshippers.
viii. When the Imam recites a portion of the Holy Qur'an after
the recital of Surah Fatihah, the followers should not recite
but listen to the recitation of the Holy Qur'an.
(Malfuzat Vol. 9, p 436)
According to most schools of Jurisprudence, men should cover
their heads when offering Sal'at (Prayer). But the Malikis and a few others
do not consider this necessary.
PRAYER ( Arabic Part)
Niyyat (Determination of the Intention)
Before the commencement of Prayer, Iq'amat, the notice that the
Prayer is about to start, is recited. After arranging themselves in rows
behind the Imam, each worshipper should make his intention as to which
type of Prayer, Fard, Sunnah or Nail, etc., he is going to perform and how
many Rak'at. It is not necessary to make Niyyat by saying the words
aloud. The mere mention in one's mind will suffice. After the
Takbir-i-Tahrima one should recite the following prayer :
tjl La J Utt-s <_paj Vtj CU J) ft Mill j-L=i t^ilJ r^^kj CXfl a. J
OjJJL^J-JjLftJI ^_0
wajjahtu wajhiya lilladhi fatarassaniawati wal arda
hanifanwwa nia ana minal mushrikin
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I have turned my full attention towards the Supreme Being, Who has
created the heavens and the earth, and I am not one of those who
associate partners with Him.
(Muslim Kitabus Salat B'abud Dull ' fi Salatil Laili wa Qiyamah)
Beginning
The Prayer starts with Takbir-i-Tahrima, i.e., the Imam raises both
hands and says the following
allhhu akbar God is Great
Qiyam or Standing Upright
After saying Takbir-i-Tahrima and reciting the above prayer, the
following glorification called Than'a is recited individually in silence:
4l\ 1 j dlL: JUS j kLuit dJjtii j dJai^i J f4lil ilLLLuJ
subhana kallahumma wa bi hamdika wa tabara kasmuka wa
ta'alajadduka wa la ilaha ghairuka
Holy art Thou O God and all praise is Thine and Blessed is Thy Name
and exalted is Thy state and there is none worthy of worship except Thee
(Tirmidhi Kitabus-Salat)
The above glorification is followed by Atta 'awwudh, which is also
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recited silently:
a 'udhu billahi mi nashshaifa nirrajim
I seek refuge with God from Satan the accursed
After Atta 'awwudh, Tasmiah is recited either silently or loudly,
by the Imam. The congregation, however, recites it silently. Tasmiah is
as follows:
bismillh hirrahnik nirrahim
In the name of Allah, the Gracious, the Merciful
The Imam then recites Surah Fatihah. In certain Prayers, e.g., Fajr,
Maghrib, and 'Isha' Prayers, the Imam recites Surah Fatihah loudly. When
the Imam is reciting Surah Fatihah loudly, the other worshippers listen to
this recitation while they also recite Surah Fatihah silently verse by verse.
In Zuhr and 'Asr Prayers, the Imam and other worshippers recite Surah
Fatihah silently. At the end of Surah Fatihah, the worshippers say Amin
which means 'O, Allah accept our supplications. '
' . 1 J ' ^ * ^ J^ * °-*jl O-o-iil ^>JJJI Jaljj-ta fi^/vtai uuloJI
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alhamdu lillhhi rabbil 'alamin arrahma nirrahim maliki
yaumiddin iyyaka na 'budu wa iyyaka nasta 'in ihdi nassiratal
mustaqim siratalladhina an 'amta 'alaihim ghairil maghdubi
'alaihim wa laddua allin
All praise belongs to Allah, Lord of all the worlds, The Gracious, the
Merciful, Master of the Day of Judgment. Thee alone do we worship and
Thee alone do we implore for help. Guide us in the right path — The path
of those on whom Thou has bestowed Thy blessings, those who have not
incurred displeasure, and those who have not gone astray. (1:1-7)
Thereafter, the Imam recites a portion of the Holy Qur'an, at least
three verses or a short Chapter. For example (Surah Ikhlas):
■)«-«■ jJI £}tl~\ jjl 4JJI A, Mlt
bismilla hirrahma nirrahim
In the name of Allah, the Gracious, the Merciful
iJj OiJji UJJ oJL- UJ OiiAJt ilil 0U\ ill! jA Js
qui howallahu ahad allahussamad lam yalid wa lam yu lad
wa lam ya kullahu kufuwanahad
Say, 'He is Allah, the One; Allah, the Independent and Besought of All.
'He begets not, nor is He begotten; And there is none like unto Him.'
(112:2-5)
When the Imam is reciting a portion of the Holy Qur'an, the
worshippers are required to listen to it silently. The Holy Qur 'an says:
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t 2xj)^-Cj3 1aX±jLI tjij^aitj <U t^sLai-Luti ^Ij^iLJI tgjH tit j
wa idtih quri'al qur'anu fastami'u lahu wa ansitu la'allakum
turhamiin
When the Qur'an is recited, listen carefully to it in silence, that you may
be shown mercy (7:205)
Ruku' or Bowing
At the end of the recitation, the Imam goes from the Standing
position to the Bowing position, Ruku', by calling out Alfahu Akbar. The
other worshippers follow him into the Bowing position. In the Bowing
posture the following Tasbih should be individually recited silently, three
times or more in odd numbers.
p-i^-lt ^ J b> ^4^
subhana rabbi yal'azim
Holy is my Lord, the Great
(Tirmidhi Kifabus-Salat)
Standing Upright Again
The Imam then straightens up and stands with his arms by his
sides. When he initiates this movement, he recites Tasmi loudly which is
as follows:
6i^ °£yj <Ut ^
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sami 'alia huliman hamidah God hears him who praises Him
In response, the congregation follows the Imam and changes
posture as well and recites the following which is called Tahmid:
<lii t^J tii Llia Ij4^ I J ft -C J-o-aJt dll j tii J
rabbana walakal hamd hamdan kathiran tayyiban mubarakan
fih
Our Lord, Thine is the praise, the praise which is bountiful, pure and
blessed.
(Bukhari Kitabus-Salat Bab Fadl Allahumma rabbana lakal hamd)
This position of standing erect after the Rukii' is called Qauma
and it ends with the recitation of Tahmid. Then the Imam says Allahu
Akbar loudly again and leads the congregation into the prostration position
called Sajdah. In this posture the Tasbih given below should be recited
silently three times at least.
Sajdah or Prostration
f
subhana rabbi yal a Ta Holy is my Lord, the Most High
(Tirmidhi Kitabus-Salat)
(Recitation of verses of the Holy Qur'an and invoking Dufud Sharif
during the Sajdah are prohibited).
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Sitting Posture
The Imam then says AU'ahu Akbar again, at which he and the
congregation raise their heads and then hands from the ground and go to
the sitting position called Jilsa. In this position, the following supplication
is recited silently.
rabbighfirli warhamni wahdini wa 'afini wajburni warzuqni
war fa 'ni
God, forgive me and have mercy on me and guide me and grant me
security and make good my shortcomings and provide for me and raise
me up.
(Muslim Kifabudhdhikr waddua' Bab fadluttashil waddua' ; Ibnl
MajahAs-Salawat& Hakim Vol. 1S,262,271)
Second Sajdah or Prostration
After the sitting position (Jilsa), the Imam leads the congregation
into a second Prostration by saying AU'ahu Akbar and, once again the
following Tasbih is recited three times or, if more, in odd numbers:
subhana rabbi yal a 'la Holy is my Lord, the Most High
In every Rak 'at there are always two Prostrations. At the end of the
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second Prostration, one Rak'at of Prayer is completed.
Second Sitting Posture (Second and the last Rak'at)
After saying Allahu Akbar once again, the Imam leads the
congregation into the Standing posture to commence the second Rak'at
which is offered exactly as the first Rak'at. In the second Rak'at after
Prostration, the Imam sits down in the same manner as he sat in the
position called Jilsa. This sitting position, at the end of the second Rak'at is
called Qa 'dah. During this position Attashshahud is recited silently, which
is as follows:
t^^JLkJt Jjt j lit J£ j liik fijJi 'd&yi j 4111 kaTj
^ 1 * / -- --'''4 9 "" ji ^ *■",-' *■" ''a °
a#a hiyyatu lillhhi wassalawatu wattayyibatu assalamu 'alaika
ayyu hannabiyyu wa rahmatullahi wa barakatuhu assalamu
'alaiiia wa 'alh 'ibadilla hissalihin ash hadu alia ilaha ilallahu
wa ash hadu anna muhammadan 'abduhu warasuluh
All Salutations are due to Allah and all Prayers and all things pure. Peace
be upon thee, Prophet, and the mercy of Allah and His Blessings; and
peace be upon us and on all righteous servants of Allah. I bear witness
that there is none worthy of worship except Allah, and I bear witness that
Muhammad is His Servant and Messenger
(Bukh'ari Kifabus-Salat)
It should be noted that while reciting Attashshahud, when the
worshipper reaches the phrase Ash hadu alia ilaha ilallahu, he should raise
the forefinger of his right hand and should drop it back as soon as he has
recited it. After reciting, Attashshahud, the invocation of blessings on the
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Holy Prophet called Durud and some other prayers are recited silently.
Durud Sharif
I 4 - II I * i -
[£ ,") tf i/^i Lo^ J<\-n n Jl l AA j JJ\-N <^ ( _Ic (Jj-ia J (j II I
r s r ' 4 ' '
^JL^o Jt fvC dli I liifcljjl jl /jJ^ J (i-Wj-lf.
allhhumma salli 'aFa muhammadin wa 'aFa ali muhammadin
kairia sallaita 'aFa ibrahima wa 'aFa ali ibrahima innaka
hamiddummajid
Bless Allah, Muhammad and the people of Muhammad as Thou didst
bless Abraham and the people of Abraham Thou art indeed the
Praiseworthy, the Glorious.
I o ^ II 10 il s
^£. ci^jL; U£ jJLlA Jl ^c. J jJLlI ^c. dJjli L4JJ I
r , r ' 4 ' '
jt-^ o jt fv-C dli I iIaIjjI Jl LS ±c. j iIaI^JI
allhhumma bank 'aFa muhammadin wa aFa ali muhammadin
kamia barakta 'aFa ibrahima wa 'aFa 'ali ibrahima innaka
hamiddummajid
Prosper O Allah, Muhammad and the people of Muhammad as Thou
didst prosper Abraham and the people of Abraham Thou art indeed the
Praiseworthy, the Glorious.
(Bukhari Kifabul Anbi'ya)
The invocation Durud is followed by some prayers such as:
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i _
rabbarih atina fiddunya hasanatanwwa til akhirati hasana
tanwwa qina 'adhabanriar
Our Lord grant us good in this world as well as good in the Hereafter,
and protect us from the torment of the Fire. (2:202)
(Bukhari Kifabud D 'a wat)
After reciting one or more prayers, the Imam turns his face towards
the right and says the following:
Salutations
assalamu 'alaikum wa rahmatullah
Peace be upon you and the mercy of God
Then, the Imam turns his face towards the left and repeats the
following to mark the end of the Prayer:
assalamu 'alaikum wa rahmatullah
Peace be upon you and the mercy of God
Vitr Prayer
Three Rak'at of Vitr Prayer are performed after the two Rak'at of
Sunnah of 'Ish'a ' Prayer. However, if one intends to get up for Tahajjud
Prayer then the Vitr Prayer is usually offered after offering the Tahajjud
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i. Vitr is the same Prayer except that one finishes the last
Rak'at with the following Prayer which is called
Du 'a-i-Qunut in Arabic :
i ,°C - , ti ' » ^ to ^„C - '• »C' > ° C , t ° t f - ■* * • •
allahumma inria nasta'inuka wa nastaghfiruka wa
nu'minubika wa natawakkalu 'alaika wa nuthni'alaikal
khaira wa nashkuruka wa la nakfuruka wa nakhla 'u wa
natruka manyyafjuruk allahumma iyyaka na 'budu walaka
nusalli wa nasjudu wa ilaika nas 'a wa nahfidu wa narju
rahmataka wa nakhsha 'adhabakainna 'adhabaka bil
kuffari mulhiq
Allah! we beseech Your help and ask Your forgiveness and
believe in You and trust in You and praise You in the best manner;
and we thank You and we are not ungrateful to You, and we cast
off and forsake him who disobeys You. O Allah! You alone do we
serve and to You alone do we pray and we prostrate ourselves;
and we rush to You and present ourselves, and we hope for Your
mercy and we fear Your chastisement, for surely Your
chastisement overtakes the disbelievers.
(Baihaqi Vol. 2, p 210; Sharah al-Sunnatul Imam Najvi, Vol 3, p 131,
& Tuhfatul Fuqh'a, Babul Salatul Vitr, p 372/1, Published in Damascus)
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ii. Vitr may be offered in combination of three Rak'at
simultaneously or broken into two Rak'at, then followed by
one Rak'at. Holy Prophet and Promised Messiah used to
offer their Vitr Prayer as two Rak'at followed by one
Rak'at.
hi. When Vitr are offered as two Rak'at followed by one Rak'at,
then for the third "One" Rak'at, one does not need to recite
the Tharia (Subhana kalla humma ....)
iv. Vitr Prayer can be offered after completing the Sunnah for
'Ish'a 'Prayer or can be offered with TahajjudVrayQrs.
v. If Vitr have been offered with 'Ish'a \ then one may simply
offer the TahajJudVrayev in the late part of the night.
FRIDAY PRAYER SERVICE (SALATUI lUMU'AH)
Friday is a special day for Muslims. The Holy Qur'an says:
lj.t_i.uli AjJL^J\ ajj i y^ ojl L-aJJ (_>JJJ lil Ijj-qI ^_)J--Jl L^j u
_ya ayyuhalladhina amanu idha nudiya lissalati minyyaumil
jumu'ati fas'au ila dhikrillahi wa dharul bai' dhalikum
khairullakum in kuntum ta 'lamun
O Ye who believe! when the call is made for Prayer on Friday, hasten to
the remembrance of Allah, and leave off all business. That is better for
you, if you only knew. (62:10)
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Muslims have been enjoined to be particularly careful about the
obligatory Friday Prayer. The Holy Prophet is reported to have
said:
i :*SS§ Jul! I Jti :Jti iifc ill! jyij <^j^ qULu; ^fc
«*«•* «l • -» .» ° - 4 1 .-»' ° I ° i " o» . . ° -* ° ■» ? ' * '
- (£^y~±2\ 4JLo-aJt ^>jl» J <LLlj Lo 4JjAc
an salmanal farisf qala: qalannabiyyu 8 ": la yaghtasilu rajulun
yaumul jumu 'ati wa yata tahharu mastata 'a minattuhri wa
yudahhinu min duhnihi 'au yamassu min tibi baitihi thumma
yakhruju fala yufarriqu bainathnaini thumma yusalli ma
kutiba lahu thumma yunsitu idha takallamal imamu ilia
ghufira lahu ma bainahu wa bainal jumu 'atil ukhra
— ra sa
Salman Farisi relates that the Holy Prophet said: He who takes bath on
Friday, uses perfume, comes to Friday Service and does not intrude
between two persons already seated, offers the Prayers and listens quietly
when the Imam stands up for sermon, will have his sins forgiven between
that Friday and the next.'
(Bukhari)
2g£ 4ill Jj-uSj Jti Jti 4i£ <dll ij^j 5IH ±Ld cAjiU* °0*-
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- 4jJi 1^ 4jJI « iia SjJjjJa jic. j^o U^J 4jLo-aJI dJjJ ^>-o
'an jabirin 'abdillahi" qala qala rasulullah sa man tarakal
jumu'ati thalathan min ghairi dururatin taba 'allaha 'ala
qalbihi
_ ra sa
Hadrat Jabir ibn 'Abdullah narrates that the Holy Prophet stated:
'Anyone who misses three consecutive Friday Prayers without a genuine
reason, God Almighty puts a seal on that person's heart'
(Sunun ibni Majah)
Friday is the holy day for Muslim worship, with a
congregational service held at time of Zuhr Prayer. The Inikm
delivers a sermon {Khutbah), and then two Rak'at Prayer is offered
in congregation. This is known as Jumu 'ah Prayer. The recitation of
the Qur'anic verse is loud. There are two Adhans, the first is just
like that of Zuhr and the second one is just before the Imam stands
to deliver the sermon. The sermon consists of two parts. In the first,
the Imam addresses the Muslims in the local language. When he
finishes his first sermon, he sits down for a moment and then
stands up and reads the second part, the Khutbah Thaniyya, in
Arabic language, as follows:
J^jii J <U ^j-ajJ J &jQ»t 1 at J d (i<i 1 m J d \ ^-v> 4JJ \ k^\ 1
^o tilt r>r°l cu It 1 i» ^_o J It 1 uijl jJjjJi i yxi 4llu ij-*J j d jp^
<y ^ '?"■'' j 4J t^jU ^i d 1 1 ■ x j °o*S <J J-^ » ^i <Hl *>J4J
- ' *' ' \*6 ' *
J 6 -1 LC I J t> a
^Uu^yij jiiit, j^ \j aji 51 <ui ii^j 4Utjtit 'd^ujj
118
' >-'•?*- ' £ | i^ii j '«j dlj^i v ( 6i^j iill VI ill V
Welcome to Ahmadiyyat, The True Islam
°p^k*t tf*^'J J^*J'J etxuaiJl ^ cf fU J ^jilt (£J 4iil j
^ LjaLiu 6>"Jij ^j<; is <jji tjj^ if o oijlis f^i
Alhamdulillahi nahmaduhu wa nasta'inuhu wanastaghfiruhu
wa nu'minubihi wa natawakkalu 'alaih wa na'udhubillahi min
shururi anfusiria wa min sayyi ati a 'nialiria manyyahdi hillahu
fala mudilla lahii wa manyyudlilhu fala hadiyalah wa nash hadu
alia ilaha illallahu wahdahu la sharikalahu wa nash hadu anna
muhammadan 'abduhu wa rasiiluh 'ibadallah rahimakumullah
innallaha ya'maru bil'adli wal ihsani wa 'iia'i dhilqurba wa
yantia 'anilfahshia'i walmunkari walbaghyi ya 'iuzukum la
'allakum tadhakkarun udhkurullaha yadhkurkum wad'uhu
yastajiblakum wala dhikrullahi akbar.
All praise is due to Allah, we laud Him, we beseech help from Him and
ask His protection; we confide in Him, we trust Him alone and we seek
Allah's protection against the evils and mischiefs of our souls and from
the bad results of our deeds. Whomsoever Allah guides on the right path,
none can misguide him; and whomsoever He declares misled, none can
guide him to the right path. And we bear witness that none deserves to be
worshipped except Allah. He is Alone, and has no partner. We bear
witness that Muhammad is His Servant and Messenger. O Servants of
Allah! may Allah be merciful to you! Verily, Allah commands you to act
with justice, to confer benefits upon each other and to do good to others
as one does to one's kindred and forbids evil which pertain to your own
selves and evils which affect others and prohibits revolt against a lawful
authority. He warns you against being unmindful. You remember Allah;
He too will remember you; call Him and He will make a response to your
call. And verily Divine remembrance is the highest virtue.
(Abu Da'ud ' Kitabus-Salat Baburrajal Yakhtab ala Qausp 156/1)
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Attendance in the Friday Prayer is obligatory for Muslim men, and
women should attend whenever they are able to do so.
i. Before attending Jumu 'ah Prayers, A Muslim should follow
the Sunnah of the Holy Prophet and take a complete bath,
put on clean clothes, use perfume and avoid taking odorous
food. After Jumu 'ah Prayer, Muslims may go back to their
businesses.
ii. Four Rak'at oi Sunnah are to be offered before the Friday
Sermon starts, even if Zuhr and 'Asr Prayers are to be
combined, or while in journey.
iii. If one joins when the sermon has already started, then two
Rak'at of Sunnah should be offered instead of the
compulsory four Rak'at.
iv. If one joins when the sermon has finished, then join the
congregational Prayers and offer two Rak'at at the end of
the Jumu' ah Prayer. If 'Asr Prayer is going to be combined,
then one needs not to offer any 'make-up' Sunnah to
compensate the missed Sunnah.
v. There are two Adh'ans for the Friday Prayer. The additional
Adhan was introduced by Hadrat 'Uthman .
vi. A minimum of three people are required to have the Friday
(Jumu 'ah) Prayers. However, if there are only two people,
for that also Hadrat Promised Messiah and Mahdi has
given permission of saying the Jumu 'ah Prayer.
(Malfuzat, Vol. 9, p 214)
vii. While the sermon is being delivered, talking or even
playing with objects as small as a thorn have been disliked
by the Holy Prophet .
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i J>
^ Jj-^j J^ J^ ^ ^ Cr^J o"$ cA o°J' °cA
an ausibni ausin* qala qala rasulullahi sa : inna min afdali
ayyamikum yaumal Jumu'ati fa akthirii 'alayya
minassalati fihi, fa inna salatakum m'arudatun 'alayya
ra sa
Aus ibn Aus relates that the Holy Prophet said: The best of
your days is Friday, then invoke blessings upon me frequently on
that day, for your invocation is conveyed to me.
(Abu Da'ud Kifabus-Salat Bab Tafri' Abwabul Jumu'ah)
Sujudus-Sahv (Prostrations ofCondonement)
If a person commits a mistake during Prayer, which affects the
validity of the Prayer, e.g., if he is in doubt whether he has offered the
prescribed number of Rak'at, the Prostrations of condonement are
necessary.
The Prostrations are offered after the recitation of Attashshahud,
and Durud, and other prescribed prayers in the final Qa 'dah of the Prayer.
Thus after saying Allahu akbar, two prostrations are performed, in which
subhana rabbi yal a Ta is recited, then the Imam reverts back to Qa 'dah
position and says Assalamu 'alaikum wa rahmatull'ah turning his face
towards the right and then towards the left, to mark end of the Prayer.
If the Imam commits such a mistake which can be condoned by the
Prostrations, then the whole congregation have to perform those
Prostrations of condonement. However, if one of the followers commits a
mistake while following the Imam, he is not required to perform the
Prostrations of condonement.
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If there is a doubt as to how many Rak'at have been performed,
then one should observe the rule of certainty, i.e., if the doubt is whether
one has offered three or four Rak'at, for instance, one should offer the
fourth Rak'at to be on the safe side though one might have offered it
before.
(Salat: The Muslim Prayer Book, Islam International Publications,
london, UK, pp 62-63)
b) Voluntary Prayers
Nawafil
In addition to the obligatory Prayers, Muslims may offer
voluntary Prayers. These additional Rak'at of Prayer apart from
Fard and Sunnah Rak'at are called Nawafil Prayers or Nafal. Those
who voluntarily offer Nawafil Prayers reap the benefits of Allah's
favors.
Nawafil Prayers are as follows:
1 . Eight Rak 'at of Tahajjud.
2. Two Rak'at after the two Rak'at of Sunnah at the
end of Zuhr Prayer.
3. Four Rak'at before Fard of 'Asr Prayer.
4. Two Rak'at after two Rak'at of Sunnah in Maghrib
Prayer.
5. Four Rak'at of Ishfaq. The Prayer consists of two
phases; offering two Rak'at when the sun has risen
for a while but not enough to have heated up the
environment (approximately up to two hours after
the sunrise). Once the latter has occurred, this is the
second phase, in which one may offer four or eight
Rak'at. The first phase is known as Salatul Ishfaq
and the second Salatul Duha. It also has been named
Salatul Awwabin. However, in some Traditions, the
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six Rak'at Prayer offered in between Maghrib and
'Isha' Prayers is called Salatul Awwabin.
6. Two Rak'at offered when one enters a mosque.
7. Two Rak'at offered when seeking blessings from
God Almighty.
8. Two Rak'at offered as Thanksgiving Prayer.
9. And more.
One may offer as many Naw'afil Prayers as one wishes.
However, Nawafil should not be offered during the forbidden times
for Prayers. For example, they should not be offered between 'Asr
Prayer and Maghrib Prayer.
(Salat: A Muslim Prayer Book, Islam International Publications ltd.,
london, UK, pp 50-51)
When Nawafil Prayers are offered in latter part of the night
these are called Tahajjud Prayer. Literally, Tahajjud means giving
up of sleep. Thus, Tahajjud Prayer is offered during the latter part
of the night after sleeping for a while.
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Tahajjud Prayer
The Muslims are encouraged to acquire a habit of early to
bed and early to rise. The Prayer which is performed at the end of
the night is called Tahajjud. It is not obligatory, but it is a very
highly emphasized optional prayer. Tahajjud is specifically
mentioned in the Holy Qur'an as very beneficial for man's spiritual
development and a method to gain nearness to Allah.
It is stated in the Holy Qur'an:
ifLI aIAu 4j ■*f(j'»* Jill £y&J
Jr
3
wami nallaili fa tahajjad bihi nafila tallak
And wake up for it (The Qur'an) in the latter part of 'the night as
a supererogatory service for thee. (17:80)
^JJ-ta ^li d 4.i .m J dj a 4. , °M Jilt ^oj
wa minallaili fasjudu lahu wa sabih hu lailan tawila
And during the night prostrate thyself before Him, and extol His
glory for a long part of the night (76:27)
The Holy Prophet has stated that after the compulsory
Prayers, Tahajjud Vr ay er is the best Prayer.
i^ : jti $g <ut j>jj £i ik iut ^j j^ ; ^
JI11I l^tifl 5! J Lo^ilfl jt^.11.^11 v_j|j djU Jilll ^otiii
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5 *
Sjj-La-oj '"" '* ' "'' jl J —*■* 2 1 <J^ Sip a J 4ill ^Jl AJji
o
- J oaaJt <>C sptjd
'an bilalin* anna rasulallahf qala: 'alaikum bi qiyamillaili fa
innahu da'bussalihina qablakum wa inna qiyamallaili
qurbatun ilallahi wa manhatun 'anil-ithmi wa takfirun
lissayyi'ati wa mutridatun lidda'i 'anil-jasadi
_ ra sa
Bilal relates that the Holy Prophet said: 'You should offer Tahajjud
Prayer regularly as this was the way of the earlier saintly persons and this
is the way to achieve nearness to God. Furthermore, this habit (of
offering Tahajjud Prayer) safeguards from sins, repels evil and protects
from physical afflictions.'
(Tirmidhi Abwabud Da 'wat)
It was Sunnah of the Holy Prophet that he used to offer
eight Rak'at as TahajjudVxayQX
Remembrance of Allah After Finishing the Prayer
Remembrance of Allah after finishing the Prayer is established by
the practice of the Holy Prophet of Islam .
Hadrat 'A'isha relates that after finishing his Prayer, the Holy
Prophet would continue sitting long enough to recite the following
prayers:
JiUJt Ij U ct£jtl3 < i^LUt diL J < i^LUt cut j^jilt
r & fc
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allahumma antassalam wa minkassalam tabarakta ya dhal
jalali wal ikram
O our Lord! Thou art (The embodiment of) peace. And true peace comes
from Thee. Blessed art Thou, O Lord of Majesty and Bounty
(Sahih Muslim, Kitabul Masajid wa mawazi-us-Salat, Bab
Istihbab-udhdhikr ba 'ad-is-Salat)
St ' » [ „ - i -
dbjlic. £y^. J dJjl^a J dJj^i J*. IM.) LQ1\
s s s '
allahumma a'inni 'ala dhikrika wa shukrika wa husni
'ibadatika
O my Lord, help me so that I can properly perform Thy remembrance and
Thy thanksgiving, and that I may worship Thee in the best possible
manner.
(Sunan Abu Da'ud Kifabus-Salat)
«_iii V J OUU LoJ 'JaJLo V J ■-**Ur°t LoJ «JLo V < fl Lit
allahumma la mani'a lima a'taita wa la mu'tiya lima mana'ta
wala yanfa'u dhaljaddi minkal jaddu
O Allah, nobody can hold back whatever You have granted and none can
grant what Thou hold back. And no great person can benefit from his
greatness in opposition to Thy Greatness.
(Sahih Bukhari, Kifabus-Salat, Bab DhikrBa 'ad Salat; Hadiqatus-Salihin, p 100)
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A tradition of the Holy Prophet states the following about
remembering Allah after finishing the Prayer:
o ,- t» « ^X/ 9 t H to -* ^ ° ^^»^^ttt * s ~ s ° s * t ° '
Cy> :Jla *S§ 5-LJ > Jj-^j ^ «Uc «lill ^aj ojj^a ^1 ^
j U^J 4llljfv-C J ^li^JJ tj^J SjL-a J^ jjj "J 4il| tAiu
4JJI it <ii i : ault ^ US jtij ;>i^ j & 4JJI3S j '&&$
'an abi hurairata™ 'an rasulillahf qala: man sabba hallaha fi
duburi kulli salatin thalathanwwa thalathina wa hamidallaha
thalathanwwa thalathina wa kabbarallaha thalathanwwa
thalathina wa qala tamamal mi'ati: la ilaha illallahu wahdahu
la sharikalahu, lahul mulku walahul hamd wa huwa 'ala kulli
shai'in qadir, ghufirat khatayahu wa in kanat mithli zabadil
bahri
_ ra sa
Hadrat Abu Huraira narrates that the Holy Prophet said: 'Anyone who
after the Prayer, says Subhanallah, 33 times; Alhamdu lillah, 33 times,
Allahu akbar, 33 times and one time following prayer, to make the total
one hundred, all of his sins, even if these are more than foam of the sea
{i.e. these are too many), will be forgiven.'
ja j iuit <i j iikii 4] -'<ti ili^i i ( 6i^j ill! if <i[ i
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la ilhha illallahu wahdahu la sharikalahu, lahul mulk wala hul
hamd wa huwa 'ala kulli shai'in qadir
There is none worthy of worship except Allah. He is One and has no
partner. His is the Kingdom, His is the praise, and He has power over all
things.
(Muslim Kitabus-Salat, Bab DhikrBa 'ad Salat)
It is also related in the Books of Traditions that on some occasions,
the Holy Prophet used to sit among his followers and raise his hands to
pray for those who requested him to pray for them. However, as is evident
from what Hadrat 'A'isha has related, it was not the normal practice of
the Holy Prophet to raise hands in silent prayer after he had finished his
Prayer. This occasional gesture of the Holy Prophet which has been
reported in some Traditions has mistakenly been generalized. The result
has been that certain sects in Islam regard it as his normal practice
(Sunnali), while in fact, this was not his common practice. The Ahmadiyya
Muslim Community is of the view that to raise hands to pray after
finishing the Prayer was not the common practice (Sunnali) of the Holy
Prophet . His practice was to sit for a while remembering Allah and
reciting prayers without raising his hands.
(Salat: A Muslim Prayer Book, Islam International Publications ltd.,
london, UK, pp 46-47)
Dhikr-i-Ilahi (Remembrance of Allah)
Islam also provides prayers for every need and occasion. Another
form of prayer is remembrance of Allah (Dhikr-i-IIahi) throughout the day.
To remember Allah and to ponder over His attributes brings one near to
Him.
Regarding Dhikr, God Almighty says in the Holy Qur'an:
- !j'^^i r j'^>*^ J I^Jlj 4JJI tjj^iti a j ' i ■*- 1 1 I^ILlaS t jU
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fa idha qadaitumussalata fadhkurulla ha qiyamanwwa
qu'udanwwa 'alajunubikum
And when you have finished the Prayer, remember Allah while standing,
and sitting, and lying on your sides. (4:104)
E
Mr - , f » - -» o
wadhku risma rabbika bukratanwwa asila
And remember the name of thy Lord, morning and evening. (76:26)
Further, it is stated in the Holy Qur'an:
SlLual
y'a ayyuhalladhina amanudhku rullaha dhikran kathiranwwa
sabbihuhu bukratanwwa asila
O ye who believe! remember Allah with much remembrance; And glorify
Him morning and evening. (33:42-43)
wadhkurullaha kathiralla 'allakum tuflihim
And remember Allah much that you may prosper (8:46)
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Oo^Mjl
alladhina amanu wa tatma 'innu qulubuhum bi dhikrilla ala bi
dhikrilla hi tatma 'innul qulub
Those who believe, and whose hearts find comfort in the remembrance of
Allah. Aye! it is in the remembrance of Allah that hearts can find comfort.
(13:29)
wala dhikrulla hi akbar
And remembrance of Allah indeed is the greatest virtue. (29:46)
A tradition of the Holy Prophet explains the importance of Dhikri
IBM.
4ifl Jj-uij Jti %Lj ^\ 4ic 4lll ^JaJ jLA JJ 4lll ±t£ ^
Cultt p°- tot ^3-f^-^ fe^ ^J^ ^ _/<OLlu Vt M^J -4 -" tSL r^
t O
- 5JJI j£j ^ tlkj ibUuJ V Jlji Jti <li
'an 'abdillahibni busrin ra anna rajulan qala rasulallahi sa inna
shara'i 'alislami qad kathurat 'alayya fa akhbirni bi shai'in ata
thabbatu bihi qala yazalu la lisa'nika ratban min dhikrilla hi
ra
Hadrat 'Abdullah ibn Busr narrates that a person said: "O Prophet of
Allah! In Islam there are many laws of Shar'iah. Please tell me one such
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sa
item on which I could act upon specifically." The Holy Prophet said:
'You should be always doing Dhikri ITahi (Remembrance of Allah).'
(Tirmidhi)
Another tradition of the Holy Prophet about Dhikri ITahi is as
follows:
»• . t :
Cp^K :*g§ J^Ut Jti Jti <l£ 4ill ^j Sjj> j^l ^£
■) 1 La » It 4ill ^LaJ-UJ 6jJkJSJ J 4111 £)
'an abi hurairata ra qala qalannabiyyTT: "kalimatani habibatani
ilarrahmani khafifatani 'alallisani thaqilatani fil mizani:
"subhanallahi wabi hamdihi subhanalla hil 'azim."
Abu Huraira relates that the Holy Prophet said: "There are two
expressions which are very dear to God, the Beneficent. They are light on
the tongue (that is, they are easy to pronounce) but are immensely
weighty in substance, and they are:
-, I La * It 4111 ^t-Ct 1 /. \ \k^t J 4JJI ^l-Ct , \
'Exalted is Allah with all His Glory; Exalted is Allah with all His
Majesty.'"
(Bukhari)
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Du'a' (Silent Supplication)
Du'a' (lit. "Calling") is an "individual" or a collective silent
supplication in which the worshipper expresses his personal sentiments
and petitions to God. Thus, a Muslim may pray silently to Allah at any
time. This is known as Du 'a '.
God Almighty says in the Holy Qur'an:
<jlcj Ijl MXll Sj^°i C-tl^t s^j^ lA^ fyic- c^t-f 2 - cdlLui Ijl j
wa idtia sa-alaka 'ib'adi 'aimi fa inni qarib 'ujibu da 'watadda 7
idtia da 'an
And when My servants ask thee about Me, say: I am near. I answer the
prayer of the supplicant when he prays to Me. (2:187)
A tradition of the Holy Prophet regarding Du 'a 'is:
<jj| l\ :Jli % -^iit ^ <i£ illl ^j tr^liit ^uLuJ °cy£
'an salmanal farisiyyf 'aninnabiyyi sa qala innallaha hayyun
karimun yastahyi idha rafa'arrajulu ilaihi yadaihi afiyyarudda
huma sifran kha'ibataini
Hadrat Salman Farisi narrates that the Holy Prophet stated: "God
Almighty is very Bashful, Noble, and Generous. When someone raises
his hands towards God Almighty, God Almighty feels shy to send the
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person empty handed and unsuccessful, i.e., God Almighty does not
reject the prayer done with sincerity of the heart, rather, He accepts it."
(Tirmidhi Kitabudda 'wat)
Another tradition of the Holy Prophet regarding Du 'a ' states:
: 2g£ 4JJI JjjJj Jti :Jti <LkC 4ill lg^.3 j^-*4 CH ^J-« £>£■
j LAjj^JclI *jl* i°<«1 Vj Lo^i^l ) Jj^t» xj 1 1 1 .°l a 4JJI ixkiJLui lil
OJ- 1 ^ ^ LA" : J^ ^ 4-1-N cr^j a" 1 ^' cH 1 £t'Jj Ijk
'an malikibni yasarin" 1 qala: qala rasulullahf: idha sa
altumullaha fas'aluhu bi butuni a-kuffikum wa la tas'aluhu bi
-zuhuriha wa fi rivayatibni 'abbasm* qala: salullaha bi butuni
a-kuffikum wa la tas aluhu bi .zuhuriha fa idha faraghtum
famsahu biha wujuhakum
_ ra sa
Hadrat Malik bin Yasar narrates that the Holy Prophet stated: "When
you pray to God Almighty raise your hands spreading the palms of the
hands towards you and do not turn palms of the hands backward, and
when you finish praying rub the both hands on your face."
(Abu D'a 'ud Kitabus-Sal'at Babuddua" )
It is an attribute of Allah to listen to one who calls unto Him. He
accepts the prayers of His servants. This Divine attribute, like others, has
always been present. Although, the manifestations of this attribute is the
most powerful and effective means of strengthening the relationship
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between the Creator and His servants, it is a shame that today only a
formal belief remains of this attribute of Allah in the majority of Muslims.
God:
The Holy Qur'an claimed this attribute to be a proof of existence of
i-J mi I f ' S ' ti^jtj 6LcJ lil jU .U £ll . ytjLaLt ^-ol
ammanyyujibul mudtarra idha da 'ahu wa yakshifussu- 'a
Or, Who answers the distressed person when he calls upon Him, and
removes the evil. (27:63)
How can you deny the existence of God when you submit to Him in
anxiety and call upon His mercy and He takes mercy on your desperation
and helplessness and removes your problem? Allah does not lay the
condition of belief and good deeds with the call of a distressed person.
When a person is truly distressed and bows to the Almighty with total
humility and seeks His mercy with a yielding heart, then He certainly
shows mercy and listens to the call of the person. In such a situation, He
does not consider the everyday insolence and rebellion of that person.
Indeed, for His obedient and humble servants, who maintain a real
relationship with Him, seek His pleasure and consider everything
insignificant when compared to His pleasure, His treatment is most kind. A
most unique relationship is established between Him and such people.
Although the world does see the signs and results of such a relationship, it
is only truly understood by these people themselves. The people may not
hold any apparent significance, but in Allah's eyes they are the Chosen
Ones. ...
... Allah, the Exalted, has a separate and distinct way of dealing
with each person with compassion, affection and love. ... The Holy
Prophet said that some people appear to be unkempt and in dire straits,
however, trusting Allah implicitly they at times articulate that such and
such will happen like so. Allah, the Exalted, keeps such regard that He
makes it so.
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The attribute of God to accept prayers is a most invigorating glad
tiding for mankind. It creates a sense of satisfaction and contentment and
indeed courage. When a believer goes through an extremely difficult time
or is faced with great fear or danger, he certainly finds solace in the belief
that his Lord is always with him and whenever he will supplicate to Him,
He shall listen to his call, and that He listens to prayers. This belief
alleviates all fear. This message has been given to mankind in the Holy
Qur'an:
lit f- tXll ojdl S-4-W ZfHJ* iei\? If*?- °iS^¥^ dllLui Ijl J
wa idha sa-alaka 'ibadi 'anni fa inni qarib ujibu d'awatadda 'i
idh'a da' an
And when My servants ask thee about Me, say. I am near. I answer the
prayer of the supplicant when he prays to Me. (2:187)
What could be more satisfying and comforting than this that the
All-Powerful Being in Whose Power is everything and nothing is out of
the confines of His Power and nothing is beyond Him, actually tells us not
to be anxious, that He is always near us and that He shall give us whatever
we ask for, that He can change all grief to happiness. No one can
encompass His blessings and grace. ...
... Our vision is limited. At times we are unaware of what is best for
us, and it is possible that we pray for something that is in actual fact
harmful for us and can hinder our progress. To accept such a prayer would
be against Allah's attribute of Mercy. Although we are unaware but indeed
He knows that such and such is harmful for us. At times we have to go
through hardship for our own betterment. In any case when Allah listens to
His servants, at times, He also makes man listen to Him. It is a fact that a
sincere supplication is not wasted. If it is not accepted in its actual nature,
Allah always compensates for it. ...
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... It is a pity that Muslims of this age have turned away from this
attribute of Allah and have practically rejected it. What a huge favor have
they lost! Some have openly said that prayer is merely a means to satisfy
oneself and that it does not have an external influence. The Promised
Messiah and Mahdi strongly rejected this and repeatedly wrote, inviting
people, who did not have a belief in the effect of prayer, to visit him to see
the signs of acceptance of prayer. So he declared:
O, You who question the effects of prayers!
Come to me! I shall provide you its proof like the shining
sun.
Do not reject the secrets of God's Power!
Cut short this talk. Come to me, and witness yourself the
acceptance of prayer.
(Letter to a Dear One, Muhammad Zafrulla Khan, pp 25-27)
Regarding acceptance of Du '~a ' (prayer) the Promised Messiah and
Mahdi writes:
"When the blessings of Allah are near at hand, He provides the
pre-requisites for the acceptance of prayer. The heart is stirred, warms up
and begins to glow. When, however, the moment is not opportune for the
acceptance of prayer, the heart lacks that tranquillity which results in
turning towards God. However much one exerts one's self, the heart does
not respond by exhibiting willingness. It is so because at times God exerts
His decree so that His Will be done, and at other times He concedes to the
prayer of His servant.
That is why as long as I do not perceive the signs of God's
willingness, I do not entertain much hope for the acceptance of prayer. At
such times, I submit to the Will of my Lord with greater pleasure than that
which I derive from the acceptance of prayer. Indeed, I know that the
blessings and fruits of his submission to the Will of God are greater by
far."
(Malfuzat Vol. l:p 460)
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Various Other Prayers
istikharah Prayer
Istikharah (lit. "Asking for the best choice"; Seeking goodness) is a
practice, based upon the Sunnah of the Holy Prophet of asking God for
guidance when faced with important decisions or perplexing situations.
Istikharah consists of offering a two Rak'at Prayer immediately before
retiring to sleep along with a Du 'a' in which one presents the problem to
God and asks for guidance. A response may come in the form of a dream, a
sign, or a sudden certitude.
Du 'a-i-istikharah
bJtj fifct i j fiis j jail V j jaii iifti ^ , *tx^f t aiiJ
J» „, * ' JL „ °
allkhumma inni astakhiruka bi 'ilmika wa astaqdiruka biqudratika
wa as'aluka min fadlikal azim fa innaka taqdiru wa Iaaqdiru wa
ta 'lamu wa la a 'lamu wa anta 'allamul ghuyuballahumma in kunta
ta'lamu anna hadhal antra khairulli fi dini
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wa ma'ashi wa aqibati amri faqdurhuli wa yassirhuli thumma
barikli Gh wa in kunta ta 'lamu anna h'adhal amra sharrulli & dini wa
ma 'ashi wa 'aqibata amri fasrifhu 'anni wasritni 'anhu waqdur li
yalkhaira haithu k'ana thumma raddini bih.
Allah! I seek good from You out of Your knowledge and seek out of Your
Power, and beg of You out of Your boundless Grace, for You have Power
and I have no power; and You have Knowledge and I have no knowledge;
and You have the best Knowledge of all unseen. O Allah! If it be within
Your knowledge that this project is to my good in the matter of spiritual
and worldly affairs, and in respect of my ultimate end, then make it
possible for me and grant me facility concerning it; and bless it for me,
but if it be within Your knowledge that this project is harmful in my
spiritual and worldly affairs, and in respect of my ultimate end, then
cause it to move away from me and cause me to move away from it, and
designate for me good, wherever it may be, and then make me pleased
with it.
(Bukhari Kifabud Da'wat B'abud Du'a' 'indal Istikhara, Tirmidhi
Kifabud Da 'wat and Tbni Majah Kifab Iqamatus-SaTat)
Jariaza Service (Funeral Prayer)
When it seems that someone is approaching his time of death, the
recitation of Surah Ya Sin (Chapter 36 of the Holy Qur'an) is
recommended. The reason for this choice is that the topics dealt within this
Surah are of a nature which alleviate the suffering of the person concerned
and give him a kind of spiritual comfort. One should also recite, in low but
audible tone, the Kalimah Tayyabah, and Kalimah Shahadah near the
person concerned. Once the person dies, all those who are present and all
who come to know of the death later, should recite:
Oj^j <llt li I j4ll lit
inria lillahi wa inna ilaihi faji'un
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'Surely, to Allah we belong and to Him shall we return.' (2: 157)
The eyes of the deceased should be closed by hand and a cloth
should be used round his chin and head so that his mouth is closed. Instead
of bewailing, one should remain calm and patient and attend to the funeral
and burial arrangements.
The transition from this world to the next and the disposal of a
deceased are serious matters in all cultures and religions. In Islam death is
treated with great dignity. A deceased Muslim is given utmost respect and
his body is handled according to the Sunnah of the Holy Prophet . The
body is given a ritual bath, and wrapped in three white sheets before being
put in a coffin.
The body should be washed in the following manner:
Fresh or lukewarm water should be used to wash the body three
times. The practice of the Holy Prophet was to put some leaves of a Beri
tree in the water for washing the dead body. First of all, those limbs, which
are washed during normal wudii ' (Ablution) should be washed, though it is
not required to pour water in the mouth or nostrils to clean them or to wash
the feet. Next the body should be washed, first the right side and then the
left. Private parts of the body should remain covered by a cloth. Men alone
can bathe male persons and women alone can bathe female persons.
However, if it becomes necessary, then wife can give bath to her deceased
husband and husband can give bath to his deceased wife. The body should
then be wrapped in a shroud, which normally is made of an inexpensive
white cloth.
The shroud for men consists of three pieces of cloth; a top sheet to
cover the top part of the body, a bottom sheet to cover the lower part and a
large sheet to cover the whole body from head to feet. For a female,
however, two additional pieces of cloth are used, one for the chest and the
other for the head. After giving the bath it is permitted to see the face of
the deceased. Men can see the face of a deceased man's face while women
can see the face of a deceased woman. However, near relatives including
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men and women can see the face of a deceased man or a woman.
A martyr does not need either bathing or the shroud to wrap his
body. He should be buried in the clothes he was wearing at the time of
death.
Islam instructs that one should arrange the burial with utmost
simplicity. After bathing and wrapping the body in a shroud, the body
should be carried on shoulders to the place where Funeral prayer is to be
performed. The Funeral prayer is held in the open or in a place built for
this purpose called Jan'aza Gah or in a Funeral Home.
The Imam leads the Jan'azah prayer. The Imam occupies a position
ahead of the first row and in the middle, with the body of the deceased
resting in front of him. Those present for the funeral stand in odd number
of rows behind the Imam. The position of the dead body should be such
that the right side of the body should be towards the Ka 'bah. There is no
Ruku ' or Sajdah in Jan'azah Prayer.
(Sal'at: A Muslim Prayer Book, International Publications Ltd., London, UK pp
72-73)
There are only four Takbirat. Imam says first Takbir by raising his
both hands to the earlobes After the first Takbir, Than'a, Atta'awwudh,
Tasmiyyah and then Surah Al-Fatihah are recited silently:
Thank
Atta 'awwudh
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Tasmiyyah
Surah Al-Fatihah
JLaw j>Jt cy^ j-^ ^lH f-^n
0^aj^1AiA1\ JaljjUl baJkl jjtin iVt dJtjl J jixj dJLil
V J La fl 1 1 r *._) j i X * k 1 1 jic. 6 La fl 1 1 r dtJJul ^>iiJI Jaljj-ia
After the second Takbir, Durud Sharif is recited:
t^jl j _ J lc >"ttl <<^ Lo^ J, r>^ <^ (Jl (J ic J ,l^i( (J ic J-<-a I4II t
r r '$ II
JjLaJa Ju^ db I IjlA I^jI Jl (J ic J 1jl&
1 ^ 11 1 i ^
^£ CH^jti U£ J^ii Jt ^£ J J^n ^^jic dJjli 1-fL! I
r r ' i 11
After the third Takbir the following Du'a'-i-Jariazah (Funeral
Prayer) is recited:
Zto *a *-i -Jariazah (Funeral Prayer)
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" " " ' * ' - .' * - ■■ ° , « ^ '
Qjju^j bjtit i/^ij I tttlf- J bjJbLLu j LLLt a j bjLa I jQf-l t jit I
a^Llu VI ,-Lc <Ujs.°ti tlo d-t^-Jl ^i L|U | . titiil J bj^jj
6j^l tiijAj V I4U I . <jt-oJ VI 1^ 4ijifl tl_a 4llijJ C>^J
allhhummaghfir li hayyiria wa mayyatiria wa shahidiria wa
grik 'ibiria wa saghiriria wa kabiriria wa dhakariria wa untharia
allahumma man ahyaitahu minria fa-ahyihi 'alal islam wa man
tawaffaitahu minria fa tawaffahu 'alal 'iman allahumma Fa
tehrimria ajrahu wa la taftinria ba 'dahii
Allah! Forgive our living ones and our deceased ones and those of us
who are present and those who are absent, and our young ones and our
old ones and our males and our females.
O Allah! Those of us whom You grant life, keep them firm on Islam, and
those of us whom You cause to die, cause them to die in the faith.
Deprive us not, O Allah, of the benefits relating to the deceased and
subject us not to trial after him.
(Tirmidhi Kitabul Jan'a 'iz Bab ma yaqulu fi Salatal mayyat and Abu
Da'ud Kitabul Jana'iz wa Kitabud Du'a' Lil Tibrani Vol. 3Sp 1351)
Note: If the deceased is a female, read
s s & ° ' ' s '
Ujju Liiii Vj Uj^f
ajratia wa Fa taftinria ba 'daha
instead of
< - »^ \t.°< C> - ' - A
6JJU I "" ZJ a J^'
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ajrahu wa la taftinria ba 'dahu
In the case of a male child, the following Du 'a '-i-Janazah (Funeral
Prayer) is recited after the third Takbir in place of the above
Du 'a '-i-Jariazah (Funeral Prayer):
j \$±i j \$4\ til ikaTt j iLji j liLj t£j ikart f4Li t
6 t»Q < iin j L*iLJj til 4I*-n°I
allahummaj'alhu lana salafafiwwa faratanwwaj'alhu lana
ajranwwa dhukhuranwwaj'alhu lana shafi'anwwa
mushaffa'a.
O Allah! Make him our forerunner, and make him, for us, a reward and a
treasure, and make him for us a pleader and accept his pleading.
(Bukhari Kifabul Jaria'iz)
In the case of a female child, the following Du'a'-i-Janazah
(Funeral Prayer) is recited after the third Takbir.
j \$=Li j \$J Hi LfrL^i j al^i j liLj til t^k^t j4Li i
6 4Jti-uJLO J 4JtiLJj> til L^Jjl^I
allahummaj'alha lana salafafiwwa faratanwwaj'alha lana
ajranwwa dhukhuranwwaj'alha lana shaft 'atafiwwa
mushaffa'atan.
O Allah! Make her our forerunner, and make her, for us, a reward and a
treasure, and make her for us a pleader and accept her pleading.
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After the fourth Takbir the Jan'azah prayer is ended by saying
Assalamu 'alaikum wa rahmatullah.
After this, the body is buried, usually in a graveyard that belongs to
the Ahmadiyya Community. Cremation is not permitted in Islam.
When entering the graveyard, one should recite the following
prayer:
til j !^)tftl LaiJtj j>> oj-o-lt C>» j^jJ^ t_U^ tj \^\^ a^-'-oJ I
JtLi J43 j^J ^Ai j L> tiJ pit ' ojL^U ^ dJI *Llil
- iiiuJt j^J j til ait
assalamu 'alaikum ya ahladdi yari minal mo'minina wal
muslimin wa inna insha 'allahu bikum la lahiqun antum lana
faratun wa nahnu lakum taba'un as'alulla ha lana wa lakumul
'afiyata
O Muslims who are buried in the graveyard, peace and blessings of Allah
be upon you. God willing, surely we will be coming here and meeting
you. You have preceded us and we will be following you. I beg from God
Almighty peace for you and for myself.
ra
(Bukhari Kitabul Jana'iz, Narrated by Hadrat 'A'isha )
Funeral prayer {Salatul Jan'azah) is a collective obligation (Fard
Kifayah) on all the Muslims of the locality of the dead person. If a number
of them join in the funeral prayer, the obligation is discharged on behalf of
all. But if no one joins in, everyone in the locality will be considered sinful
before Allah.
If you are a convert to Islam, your next of kin may be Christian, or
of some other faith. As your body will legally belong to them after your
death, you should discuss before hand with them your wishes for funeral
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service and burial arrangements. It would be advisable to make a Will for
all funeral and burial rights, and provide your relatives and the Ahmadiyya
Community with a copy. Also you should have funds earmarked for these
purposes. Your relatives should also be made aware that your estate would
be divided according to the Islamic laws of inheritance stated in the Holy
Qur'an. This requires a legally binding Islamic Will.
(Pathways to Paradise, A Publication of the Lajna Inia 'illah, USA, p 65)
FASTING
Fasting is another form of worship found universally in the world
religions. Although there are vast differences regarding the mode of fasting
and the conditions applied to it, the central idea of fasting is present
everywhere. Fasting in Islam is a highly developed institution. There are
two types of injunctions with regards to fasting. One relates to obligatory
fasting and the other to optional. Obligatory fasting is further divided into
following two categories:
1. There is one full month in every year in which fasting is
prescribed for Muslims all over the world. As the month is
a lunar month, so it keeps changing around the year in
relation to the solar months.
Fasting in Islam begins everywhere at the first appearance
of dawn, and ends with sunset. During this period one is
expected to abstain from all food and drink, and conjugal
relations, completely. Furthermore, a greater part of the
night is spent in spiritual exercises such as recitation of the
Holy Qur'an and offering of the Tahajjud Prayers, which
make the very essence of fasting. During the month of
Fasting, Muslims are required to redouble their efforts in
alms-giving and care for the destitute.
2. Other obligatory fasting is most often related to seeking
forgiveness of God for sins. This includes violation of the
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obligatory fasts.
The voluntary fasting is so well promoted that it becomes a part of
the righteous Muslim's way of life. As it is expected that the Prayers
offered in fasting are more productive, some people keep extra fasts to
ward off their problems, but some do it only for the sake of winning
Allah's special favors.
The institution of fasting is extremely important because it
cultivates the believer in almost every area of his spiritual life. Among
other things, he learns through personal experience about what hunger,
poverty, loneliness and discomforts mean to the less fortunate sections of
the society. Absentation from even such practices during the month of
Ramadan as are permissible in everyday life plays a constructive role in
refining the human character.
(An Elementary Study of Islam, HadratMirza Tahir Ahmad, pp 39-42)
The Holy Qur'an says:
^>JiJI i A£ CyuS US ^olLJkJI i^&lLc. CytlS tj-i-^t Cjl^^ ^4i^4
V *is •" s ' * -
0<Jjiii Lo^IjlI °_/Xt*3 ^.a
y'a ayyuhalladhina amanu kutiba 'alaikumussiyamu karria
kutiba 'alalladhina min qablikum la 'allakum tattaqun
O Ye who believe! fasting is prescribed for you, as it was prescribed for
those before you, so that you may become righteous. (2:184)
A person intending to keep fast must make an intention of keeping
fast. However, it is not necessary to say any specific words as an intention
to keep fast. The Holy Prophet has said:
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man lam yajma'issaumi qablal fajari fala siyama lahu
If a person does not make an intention to keep fast before morning and
keeps fast then his fast is not a fast.
(Tirmidhi Kitabul Saum Babul Asy'am, p 91/1)
There is no specific supplication mentioned in the Ahadith for
making an intention to keep fast . However, usually a person intending to
keep fast supplicates:
tS^^J J4-^ °C>t ^43^ ^f- f-3^H J
wa bi saumi ghadinnawaitu min shahri ramadan
I intend to fast this day in the month of Ramadan
At the termination of the fast one recites:
allahumma laka sumtu wa 'ala rizkika aftertu
Allah for Thy sake I observed the fast and I end it with that
which Thou has provided
(Abu Da 'ud, Kifabussiyyam B'abal Qaul 'indal affar)
A person who is observing the fast is required, throughout the
month, to abstain from food and drink and from sexual intercourse
between the first light of dawn and sunset. The fast is obligatory upon
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every adult, with certain exemptions. A sick person, one who is traveling, a
woman with child or giving a suck to a child, an old person, one who finds
the severity of the fast hard to bear on account of age or other infirmity, are
exempt. When the reason for exemption is only temporary, as for instance
illness from which the sufferer recovers, the number of days of the fast
which are missed should be made up at any time during the successive
eleven months.
God Almighty says in the Holy Qur'an:
'* I f*f • * - * * ' 1 ' °f f • ° 4 ' f ° ' t<" ° - •
Jj^,l aUI ^_o oJjlS jQ i ii l<* jl I L^aJj o _^« o ^l^ ^«^
faman kana minkummmaridan au 'ala safarin fa 'idda tutnmin
ayyamin ukhar
But whoso among you is sick or is on a journey sAa// j&stf the same
number of other days. (2:185)
Should the cause of the exemption continues over a lengthy period
of time or becomes permanent, as in the case of old age or chronic
infirmity, the exemption is absolute; but the person concerned, if he can
afford it, should pay expiation (Fidyah), i.e., the person should arrange to
provide food for a poor person throughout the month of Ramadan or give
cash.
The Holy Qur'an says:
t ' fa , ^ 9- & s
jjjt ' " *> a i * u aj s& d 'j? a „ * CM ^ ' '^ j
wa 'alalladhina yutiqunahu fidyatun ta'amu miskin
And for those who are able to fast only with great difficulty is an
expiation — the feeding of a poor man. (2:185)
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Hadrat Promised Messiah and Mahdi said about Fidyah:
"Once I thought why Allah has prescribed Fidyatil I was given the
knowledge that it enables one to fast. Allah alone gives strength and
capacity to do anything and one should beseech only Allah for every need.
He is Omnipotent. If He so Wills He can grant the strength to fast to even a
person suffering from tuberculosis. Therefore, it is appropriate that if a
person sees that he is being deprived of the fast, then such a person should
supplicate that, O Allah! this is your blessed month and I could not benefit
from its blessings and I do not know whether I shall be alive next year or
not or I would be able to complete the fasts that I am unable to keep now.
If he seeks the power and strength from Allah then I am certain that Allah
will bestow strength on such a soul."
(Maimzat, Vol. 4, p. 288)
Kinds of Fasts
The Holy Qur'an and Hadith refer to different kinds of fasts which
can be divided into two classes:
1. Obligatory fasts.
2. Voluntary fasts.
Obligatory Fasts
a) i. Prescribed fasts in the month of Ramadan.
ii. Omitted fasts of Ramadan which must be
undertaken.
b) i. Fast for atoning "Zihar". (Zih'ar: Uttering
something which has the effect of a divorce;
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Saying to wife 'you are like a mother to me').
ii. Fast for atoning unintentional murder,
iii. Sixty consecutive fasts as penalty for
breaking a prescribed fast intentionally,
iv. Atonement fast for breaking an oath,
v. Fasting to honor a voluntary pledge of fast,
vi. Fast associated with Hajj-i-Tammatt'a and
Hajj-i-Qifan. (See Hajj Section).
vii. Penalty fasts for hunting in state of Ihram.
(See Hajj Section).
viii. Penalty fasts for shaving head in state of
Ihram. (See Hajj Section).
Voluntary Fasts
i. Six fasts in the month of Shaww'al. (These fasts are
kept starting on 2nd Shawwal, i.e. the day after the
idulfitr).
ii. Fast on the Day of Ashura. (Fast on 10th of the
month ofMuharram).
iii. Fast observed by Prophet Da'ud (David) - i.e.,
fasting on alternate days.
iv. Fasting on the Day of 'Arafa {on 9th Dhul Hijjah).
v. Fasting on 13 th, \4th and 15 th day of every lunar
month of Islamic calendar,
vi. Fasting any other time besides the forbidden times.
Prohibited Days
Fasting is prohibited on the following days/occasions:
i. 'Idul fitr (1st Shawwal).
ii. 'Idul adhiyya (10th Dhul Hijjah).
iii. TashriqDays (Wth, \2thand \3th Dhul Hijjah).
iv. Fasting on every day of the year (365 days
consecutively),
v. Fasting on "Nerose" and "Mehrgan" days like
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Parsis.
(Fiqh Ahmadiyya, Tb'adat, p 272, Fasting in Islam,
The Ahmadiyya Gazette, December, 1998, pp 13-21)
Travih Prayers
Travih Prayer is a special congregational Prayer held in the mosque
daily after 'Isha' Prayer during the month of Ramadan. The Travih Prayer
comprises eight Rak'at offered in units of two Rak'at each. The Prayer is
preferably led by a Hafiz. A Hafiz is a person who has committed the
whole of the Holy Qur'an to memory. He recites the Holy Qur'an in
proper sequence during the Travih Prayers and finishes one course of
recitation of the Holy Qur'an during the month of Ramadan. If a Hafiz is
not available, any pious Muslim who has memorized several Surahs of the
Holy Qur'an may lead the Travih Prayers. Travih Prayers are not a
replacement of the TahajjudVrayers.
I'tikaf or Retreat
During the last ten days of Ramadan, those who can afford to
devote all of their time in the remembrance of Allah proceed to the mosque
and remain in the mosque till the moon of the month Shawwal appears.
This worship is called I'tikaf ox Retreat. They occupy themselves in the
mosque with performing voluntary Prayers, studying the Holy Qur'an and
the remembrance of Allah apart from the obligatory Prayers which they
perform with the congregation. Food and other needs are generally
provided by the Mu'takiflns' families during their stay in the mosque.
Thus, they may not leave the mosque except for a genuine pious purpose
and for the basic physical needs.
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The Holy Prophet has stated about Lailatul Qadr and L'tikaf.
qila li annaha fil 'ashril awakhiri faman a-habba minkum an
ya'atakifa fal ya'atakifa, fa'atakafannasu ma'ahu
sa
The Holy Prophet stated that it has been revealed to him by God
Almighty that Lailatul Qadr is in the last ten days of the month of
Ramadan. The one who intends to perform I'tikaf he should do so in the
last ten days of the month of Ramadan.
(Muslim Bab Fadl Lailatul Qadr, p 494/1)
Lailatul Qadr
Lailatul Qadr (lit. "Night of power or destiny") is one of the last ten
nights of the month of Ramadan. For this reason the last ten days of
Ramadan are taken to be particularly holy.
In the Surah Al-Qadr, the Night of Destiny is described as:
Oji i?) v_iii ^o ji^- &j^t ^ly
lailatul qadri khairummin alfi shahr
The Night of Destiny is better than a thousand months. (97:4)
The Holy Prophet has stated about Lailatul Qadr:
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<iit jj^j jiii ' j>\si\ ^Liii ^ f lUii ^ jii» &i jji
'anibni amara ra anna rijalan min ashabinnabiyyf uru lailtul
qadri fil manami fissb 11 awakhiri faqala rasulullahf ara
ru'yakum qad tawata-at fissab'il awakhiri faman kana
mutaharri baha falyata harra ha fissab 11 awakhiri
ra sa
Hadrat ibni 'Umar relates that some companions of the Holy Prophet
were shown Lailatul Qadr during the last seven days of Ramadan. At
sa
this, the Holy Prophet said: "I see that your dreams are in agreement
with the last seven days of Ramadan. Therefore, whosoever wants to look
for Lailatul Qadr, he should do so in the last seven days of Ramadan."
(Bukh'ah Kitabus Saum B'abal tamsu Lailatul Qadrfissa 'b 'al-awakhir )
The following tradition of the Holy Prophet states the prayer one
should beg to God Almighty during Lailatul Qadr:
£)t ^utjf *LL1? Jj_ujj \j :C±Jti Lftifc 4ll| ' iJaJ 4-i.aiLc °^£.
jji j4Jt : -j$ : jti ^ jjii u jiiii sin *iii U\ ^k"
•* * ,.' ° 1. i * s *
- ° ip 1 ar- 1 a «a < 1 1 i i -n. > «ar
'an 'a'ishata" 1 qalat: ya rasulallahf ara-aita in 'alimtu ayya
lailatin lailatul qadri ma aqulu fiha? qala: qauli: allahumma
innaka 'afuwwun tuhibbul 'afwa fa'fu 'anni
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ra sa
Hadrat 'A'isha relates that I asked the Holy Prophet : 'O Prophet of
Allah! If I realize that the night is the Lailatul Qadr (Night of the
Destiny) what should I pray?' The Holy Prophet stated that you should
pray the following:
'allahumma innaka 'afuwwun tu hibbul 'afwa fa'fu 'anni'
O Allah! You are the Great Pardoner, You love those who pardon others.
Hence I seek Your pardon
(Tirmidhi Kitabud Da 'wat)
HAJJ (PILGRIMAGE)
To perform a pilgrimage of the "Kh'anah Ka 'bah ", which is also
called "Baitullah ", in Mecca, Saudi Arabia, is called Hajj.
Like the month of fasting, the time appointed for the pilgrimage,
ten weeks after the Festival of the breaking of the fast ('Idul fitr) is fixed
according to the lunar calendar, and rotates throughout the year. The
pilgrimage thus falls in all seasons of the year.
God Almighty says in the Holy Qur'an:
^Iljlu 4jlJI i> lki_ujl £ya Cilllt W-a. (J^itiJI ) JA 4il J
wa lillahi 'alannasi hijjulbaiti manistafa 'a ilaihi sabila
And pilgrimage to the House (House of Allah) is a duty which men —
those who can find a way thither — owe to Allah. (3:98)
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One finds the institution of pilgrimage in all religions of the world,
but the sites for pilgrimage are scattered at different places in one or more
countries. One does not find a single central place, which all the followers
of a religion must visit at least once in a lifetime. In Islam, Mecca is such a
place, where Muslims from all over the world are expected to gather and
spend about ten days entirely dedicated to the memory of God. The
pilgrims come from all countries, all nations, all races and all ages. Men,
women and children all gather once a year for Hajj, running into millions.
(An Elementary Study of Islam, HadratMirza Tahir Ahmad, p 37)
The Requirements of Hajj
1. Hajj is obligatory on a Muslim when the following
requirements are met:
i. The person is an adult.
ii. The person is healthy.
iii. Can afford traveling expenses to Hajj and the living
expenses of the family left behind,
iv. There is peace on the way to Hajj.
v. A safe mode of travel is available.
If any one of the above conditions cannot be met then Hajj
is not obligatory.
2. One is required to perform Hajj at least once in his lifetime
if economic and other conditions are favorable.
3. If a person cannot perform Hajj due to ill health, but has
deep desire to perform Hajj, the person can ask someone
else to perform Hajj on his behalf. This is called
Hajj-i-Badl.
4. Hajj can be performed only on the fixed time, while 'Umrah
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can be performed at any time during the year.
5. There are three months of Hajj (Shawwal, Dhul-Qa'dah,
and Dhul Hijjah) during which one has to wear the Ihram.
The pilgrims do not wear any sewn garments; rather, they
dress in two loose sheets which are called Ihram. Women
dress themselves in simple clothes, and are not required to
cover their faces.
6. The components of Hajj include, circuit of Baitullah, brisk
walk between Sala and Marwah, Prayer at
Muqam-i-Ibrahim, Rami-uljurriar (Stoning of the Satans)
and stay in the field of 'Arafat on 9 th Dhul Hijjah.
(Dini Syllabus for the Training of 'Nou Muba'in', (in Urdu),
Nazarat Nashru Isha 'at, Qadian, pp 36-37)
The institution of pilgrimage can be traced back to the time of
Abraham . The Holy Qur'an describes it as an ancient institution, starting
from times immemorial when the first House of God was built in Mecca,
which was pronounced in olden times as Bakka. It is also called Baitul
'Atiq, or the most ancient house. It is stated in the Holy Qur'an about
Ka'bah:
0' ° "
£y± r>l*ll 4£JJfc jtSj-f-a 4Xll (£JJJ (j^till « t's~\J) CJM (JjJ £)l
inna awwala baitinwwudi'a limiasi lalladhi bi bakkata
mub'arakanwwa hudallil 'alamin fihi ayatum
bayyiriatummaqamu ibrahima wa man dakbalahu k'ana amina
Surely, the first House founded for mankind is that at Becca (The valley
of Mecca), abounding in blessings and a guidance for all people. In it are
manifest Signs; it is the place of Abraham; and whoso enters it, enters
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peace. (3:97-98)
Abraham raised it from the ruins, which he discovered under
Divine guidance, and about which he was commissioned by God to rebuild
with the help of his son Ishmael. It is the same place where he had left his
wife Hagar and infant son Ishmael, again under Divine instructions. But
work on the House of God awaited attention until Ishmael grew to an age
where he could be of some help. So, both of them worked together to
rebuild the house and to restart the institution of pilgrimage. In the Holy
Qur'an God Almighty says about Ka 'bah:
l^oJfcjJI ^olLo ^_o Ij J-aJIJ LLolj ^jul* 1 1 4JLL0 CUlit 1 * 1 * a^ if J
cAh ^ c^ 'j-^ 3 ^ Ji?»"H j '^y.l ijl ^M^S tj***
o j^Lilt ^jjfj ^iiiiij
wa /<#? ya 'alnalbaita mathabatalliimasi wa amna wattakhidhu
mimmaqami ibrahima musalla wa 'ahidria ilk ibfahima wa
isma'ila an tahhifa baitiya litta'ifina wal 'akifina warrukka
'issujud
And remember the time when We made the House a resort for mankind
and a place of security; and take ye the station of Abraham as a place of
Prayer. And We commanded Abraham and Ishmael, saying, 'Purify My
House for those who perform the circuit and those who remain therein for
devotion and those who bow down and fall prostrate in Prayer. '(2:126)
Obligations of Hajj
Many rites performed during pilgrimage are rooted in the early
days of the reconstruction of the House of God, and some even go beyond
that. For instance, the running between Safa and Marwah, two small
hillocks close to the House of God, is done in memory of Hagar's search
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for some signs of human presence to help her and her child in their dire
hour of need. The child is described as having become extremely restive
with the agony of thirst, striking the earth with his heels in desperation.
There, it is said, sprouted a fountain in the shape of a well called Zam
Zam, which has dried up. The water in the well is considered to be a
blessed water. Most of the pilgrims who perform the Hajj try to bring some
water from there by way of blessings for their relatives and friends.
(An Elementary Study of Islam, HadratMirza Tahir Ahmad, p 38)
The well, Zam Zam, has dried up. At present, water is poured in the
well and distributed to those who go to Mecca for Hajj or 'Umrah as Zam
Zam water or blessed water.
The various rites of Hajj are as follows:
i. Putting on Ihram: The pilgrims do not wear any
sewn garments; rather, they dress in two loose
sheets which are called Ihram. Women dress
themselves in simple clothes, and are not required to
cover their faces.
ii. Going around Kh'anah Ka 'bah seven times.
iii. A fast walk between Safk and Marwah near Kh'anah
Ka'bah.
iv. Visiting and staying at Mink, 'Arafat and
Muzdalifah.
v. Throwing pebbles at three fixed places in Mink.
vi. Shaving or trimming hair: The shaving of the head
is an important feature which is also universally
found as a symbol of dedication among monks,
priests, and Vishnu. Women are exempt from
shaving, but they have to symbolically cut a little of
their hair as a token.
vii. At the end of the pilgrimage, every pilgrim who can
afford it, sacrifices an animal (sheep, goat, cow or
camel) or joins in making a sacrifice.
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Ihram
Ihram is a dress which is worn by the pilgrims performing Hajj or
'Umrah. A person who intends to perform Hajj is required to discard his
usual garments and put on the Ihram when he/she arrives at one of the
prescribed places, some distance away from the city of Mecca. The Ihram
consists of two white unsewn sheets of cloth. One sheet is wrapped around
the waist covering the lower abdomen, while the second sheet is slung
over the left shoulder so that the right shoulder and the head remain bare.
Women dress themselves in simple clothes, and are not required to cover
their faces.
Hajj Service
Hajj is performed during the period from the 8 th to 13 th Dhul
Hijjah, the twelfth month of the Islamic calendar, each year. When the
season of Pilgrimage arrives, Muslims from all over the world converge
to Ka 'bah which is located in the courtyard of the great mosque at Mecca
in Arabia, clad in Ihram. The Ihram effaces all marks and distinction of
wealth, rank, office, family, nation or place. Everyone is on the same level.
During the pilgrimage, brotherhood and equality of Muslims become
particularly evident. There is no privilege. All have to go through the same
rituals. Clad in Ihram, all pilgrims offer two Rak'at of voluntary Prayer
and constantly occupy themselves with the remembrance of Allah. The
simple garb signifies that the pilgrim has responded to the call of Allah, as
he will answer the last call when his time to depart this life arrives. All
vanity is purged, and king and subject, master and servant, white and
black, yellow and brown, hasten from all directions to the sacred house
repeating the Talbiyyah:
* dKii dii diJ^i i iiiii * diili jjiit diiii
labbaik allahumma labbaik labbaika la sharika laka labbaik
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Here I am O Allah; here I am. Here I am, there is no associate with Thee,
here I am
ili dljJ, i 'diJ kiiJIj ill ioiiltj li^Jt l\
innal hamda wanni'mata laka walmulka laka la sharika laka
Indeed, all Praise and Bounty are Yours, and Thine is the Kingdom.
There is no associate with Thee.
(Bukhari Kifabul Libas)
After putting on Ihram one should frequently repeat the Talbiyyah
along with other prayers and also should invoke blessings on the Holy
Prophet . When one reaches near Mecca and Baitull'ah becomes visible, at
that time, while reciting the Talbiyyah and Takbir one should pray
fervently and with humility for his pious objectives, as this is a special
time for acceptance of prayers by God Almighty.
(Nilul aufar Bab Rafa Yadain,p 36-37)
When one arrives at the Ka'bah, he/she should perform seven
circuits {Tawal) walking briskly around the Ka'bah anti-clockwise,
starting from the Black Stone (Hajri Aswad), a stone embedded in one
corner of the building. After the circuits, two Rak'at of voluntary Prayer
should be offered as close as possible to the place of Abraham
(Muqam-i-Ibrahim). Then there is the swift walk seven times between the
heights called Safa and Marwah.
God Almighty says in the Holy Qur'an:
J> '* , ,, ^ * *
wattakhidhu mimmaqami ibrahima musalla
And take ye the station of Abraham as a place of Prayer. (2:126)
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On the eighth of the month of Hajj \Dhul Hijjah), the pilgrims leave
Mecca for Miria, a small town nearby, and spend one day and night there,
offering all five daily Prayers. Next day after Fajr Prayer they proceed to
the plain of 'Arafat where they encamp. They arrive there after mid-day,
offer Zuhr and 'Asr Prayers together and occupy themselves with the
remembrance of Allah till sunset.
From 'Arafat they proceed to Muzdalifah where the Maghrib and
'Ish'a' Prayers are combined and the night is spent in praising God
Almighty and in meditation.
The next morning, after Fajr Prayer and praying at
Mash 'aral-Hafam, they travel back to Miria. At Miria, Jamratul 'Aqba, one
of the pillars representing Satan, is pelted seven times, each time with
Allahu akbar said aloud. These pillars are erected on the site where
Abraham was tempted by Satan against offering Ishmael as a Sacrifice in
fulfillment of his dream. Thereafter an animal is sacrificed. It is desirable
to have a haircut or shaving of the head after the sacrifice, and to proceed
to Mecca to perform the circuits of the Ka 'bah again, and then return to
Miria, where seven pebbles are thrown at each of the three pillars {Jamratul
'ula, Jamratul Wasta, and Jamratul 'Aqba), one by one, starting with
Jamratul 'Aqba. The same may be repeated on the Wth, \2th and 13 th
Dhul Hijjah. After throwing the pebbles, if one intends to offer sacrifice of
an animal, he should go to the slaughter house and slaughter the animal
(sheep, goat, cow or camel). If one does not intend to sacrifice an animal,
he can take off the Ihr'am after either cutting hair from the head or shaving
the head. Women can remove Ihr'am after cutting few hair from their head
with a scissor. It is not lawful for a women to fully cut hair or shave the
head. On the \3th, the pilgrims leave Miria for Mecca to perform the
farewell circuits, and thus completes the ceremony of Hajj.
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'Umrah
While particular days are prescribed for the performance of the
Hajj, the 'Umrah, sometimes called the lesser pilgrimage, may be
performed at any time of the year. Thus, 'Umrah is a short pilgrimage,
which essentially comprises of performing seven circuits of Ka 'bah and
seven rounds of the sacred hills Safa and Marwah, while being in the state
of Ihram. Some prescribed prayers are recited during 'Umrah.
Regarding Safa and Marwah God Almighty says in the Holy
Qur'an:
' ' s ' ° s £ i _ ' / ° s s
J, „ ^ i _
innassafa wal marwata min sha 'a 'irillahi faman hajjal baita
awi'tamara falajuriaha 'alaihi anyyattawwafa bihima
Surely Al-Safa and Al-Marwah are among the Signs of Allah. It is,
therefore, no sin for him who is on Pilgrimage to the House, or performs
'Umrah, to go round the two. (2:159)
Types of Hajj
Hajj is of three kinds:
/ Hajj-i-Mufrid
ii. Hajj-i- Tamattu 'a
Hi. Hajj-i-Qiran
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Hajj-i-Mufrid
The procedure to perform Hajj-i-Mufrid is the same as
described above.
Hajj-i-Tamattu 'a
Regarding Hajj-i-Tamattu'a God almighty says in the Holy Qur'an;
iS ,. _ e _ ,,0-- e jjj ^.
Sjjluc dlb jvi » ^j lil 4»t i u j w-aJI Lji aIj! 4ii5 ^l» .^a \-^>
^oljjsJI jAjuuLaJt (^jjJaL^ 4Lfcl ^J LoJ ^>aJ dlJi 4lot^
faman tamatta 'a bil 'umrati Hal hajji famastaisara minalhadyi
famallam yajid fasiyamu thalathati ayyamin fil hajji wa
sab'atin idh'a raja'tum tilka 'asharatun kamilah dhalika li
mallam yakun ahluhu hadiril masjidil haram
He, who would avail himself of the 'Umrah together with the Hajj, should
make whatever offering is easily obtainable. But such of you as cannot
find an offering should fast three days during the Pilgrimage, and seven
when you return home; these are ten complete. This is for him whose
family does not reside near the Sacred Mosque. (2:197)
In Hajj-i-Tamattu'a, one first puts on Ihfam during the months of
Hajj 'and after reaching Mecca performs 'Umrah. After this he relinquishes
Ihfam and either on 8 th of Dhul Hijjah or before re-enters the state of
Ihfam for Hajj. Then he performs the rites of Hajj as described above.
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Thus, offering of first 'Umrah and then Hajj with new Ihr'am is called
Hajj-i-Tamattu'a. Tamattu'a means to get benefits. In Hajj-i-Tamattu'a, a
pilgrim gets the benefit of performing both 'Umrah and Hajj during his
travel for pilgrimage. For a person performing Hajj-i-Mufrid, it is not
necessary to sacrifice an animal on 10 th of Dhul Hijjah. However, a person
performing Hajj-i-Tamattu'a must sacrifice an animal. If someone cannot
sacrifice an animal then he must keep ten fasts. Three fasts needs to be
kept during the Hajj (i.e. on 1th, Sth and 9 th Dhul Hijjah) and the rest of
the seven fasts have to be kept after reaching home.
Hajj-i-Qiran
In Hajj-i-Qiran, one puts on Ihr'am right at the beginning for the
intention of performing both 'Umrah and Hajj and says the following
Talbiyyah:
fj dJjL La5 ?JUa j^uui SJiiJI J %JJ\ jjjt jjl !^4 ui
allahumma inni uridul hajja wal 'umrata fa yassir humali
thumma barikli fihima
O Lord, I intend to perform Hajj and Umrah. Make both these events for
me easy and blessed.
(Hid~ayap221/1, Babul Qur'an)
A person who performs Hajj-i-Qiran must offer sacrifice like in
Hajj-i-Tamattu'a. If he is unable to offer a sacrifice then he has to keep ten
fasts as stated above.
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Indiscretions During Hajj and the Reparations
It is forbidden for a pilgrim to cut hair or pare nails, to cover his
head or to put on socks, to use perfume, to hunt an animal or to slaughter
it, to engage in flippant loose talk, to squabble or quarrel and to behave in
an undignified manner.
1 . If someone while in Ihfam due to some reason wears sewn
clothes or shaves his head due to lice in the head, then one
has to pay Fidyah (expiation) as a reparation for these
indiscretions. However, if someone does not have unsewn
clothes he can wear sewn clothes but he has to pay Fidyah
in this situation also.
(Hidaya KifabulHajj, p 199/1)
2. If someone, while in Ihfam, does hunting of an animal then
as its atonement he has to sacrifice an animal equivalent to
the animal he has hunted, e.g., if one has hunted a deer he
should sacrifice a goat or a sheep in the slaughter house at
Mina. If he has hunted an ostrich he should sacrifice a
camel. If one cannot afford to sacrifice an animal then he
must provide food to six poor people. If one cannot do even
this then he must keep three fasts.
(Fiqh Ahmadiyya, Ib'ad'at, p 337)
ZAKAT
Zakat is a kind of worship prescribed in order to bring about
equitable economic adjustment in society. The Arabic word Zakat literally
means to purify something. In this context a mandatory payment of a fixed
portion of the wealth would mean that the residual wealth after the
deduction of Zakathas been rendered pure and lawful for the believers.
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The Holy Qur'an commands:
XIju (JJ) i iijJI IjjljlLI J SjS jJI IjjI j o^JLuaJ 1 Ij-oJtil j
0' o > ' -
wa aqimussalata wa atuzzakata wa ati 'urrasula la'allakum
turhamun
And observe Prayer and give the Zakat and obey the Messenger, that you
may be shown mercy (24:57)
The Holy Qur'an further says about Zakat
■■ i >^ it t * ' j> ^' -
^ O I
wa /na ataitummin zakatin turiduna wajhallahi fa ula'ika
humul mud'ifim
And whatever you give in Zakat seeking the favor of Allah — it is these
who will increase their wealth manifold (30:40)
Apart from meeting the demands of the State, this collection is
intended to meet the needs of the poor. It is collected from Muslims
possessing a certain amount of money or property, and is spent on the
poor, the needy, the orphans, widows and wayfarers, etc. It is normally
levied at 2.5% on disposable assets above specific thresholds which have
remained in the hands of owners beyond one year. One of the many
benefits of Zak'at is that due to the fear that any idle capital would be
gradually eroded away through the imposition of Zak'at, anyone with
surplus savings would have to employ it in earning profit to off-set the
effect of Zakat
The Holy Qur'an says that in the wealth of those who possess over
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and beyond their basic needs, is also the share of those who are unable to
meet their basic needs and are considered deprived in their environment
{Holy Qur'an, 51:20, 70:25-26). This clearly establishes that it is the right
of every person to have certain basic necessities of life provided to him in
every land and society, and those made responsible for meeting this
obligation are the ones who possess more than their basic needs, leaving it
to the State to decide upon the modus operandi, to ensure that the system is
fair, just and equitable and adequately fulfills its basic purpose.
Zak'at is different from Jama 'at Chanda. Payment of Chanda does
not relieve a person from the obligation of paying Zak'at on disposable
assets above specific thresholds which have remained in his hands beyond
one year.
A tradition of the Holy Prophet regarding Zak'at is as follows:
■* " " X Jill I " '* * " ' " ' °
'anil hasanf qala qala rasulullahf 8 ; hassinu amwalakum
bizzakati wa dawu mardakum bissadaqati wastaqbalu
amwajal bala'i biddu'a'i wattadarru'i
ra sa
Hasan relates that the Holy Prophet said: "Fortify your property by
paying Zak'at, cure sick by giving charity and defend yourself against the
undulations of calamities through invocations and humble entreaties.
(MurasilAbii Da 'ud)
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ISLAMIC LAW
The Holy Prophet left two legacies for mankind:
The Holy Qur'an from whose teachings the religion of Islam was
established; and his life, which stands as a perfect model for all who seek
nearness to their Creator.
Allah says in the Holy Qur'an:
4*t mi-C SjjjjI 4111 ,Jj_ujj °i °_^ < C1 ^t^ jaJ
laqadkana lakum h rasulillahi uswatun hasana
Verily you have in the Prophet of Allah an excellent model. (33:22)
Hadrat Promised Messiah and Mahdi states:
"In order for a Muslim to be established on Islamic guidance, he
has three elements in his possession:
1. The Holy Qur'an which is the book of Allah. No other
word is more definite and absolutely certain than the Word
of God. It is clear from impurities of doubts and
suspicions.
2. Secondly, Sunnah ... Meaning of Sunnah ... It is the
physical actions of the Holy Prophet that carry in
themselves a continuity. It appeared alongside the Holy
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Qur'an from the very beginning and shall always remain
with it.
We can say that the Holy Qur'an is the Word of
Almighty God and Sunnah the action of the Holy Prophet .
It has been the tradition of Allah that when Prophets of God
bring His Word for the guidance of the people, through their
action, they truly explain that message. So that there is no
doubt left in the understanding of the message. They act
upon that Word themselves while making others to do the
same...
For example, when Prayer was made mandatory, the
Holy Prophet through his actions showed physically as to
how many Rak'at should be offered at Fajr Prayer, Maghrib
Prayer and the other Prayers. Similarly, by performing Hajj
and then having thousands of his companions to become
habitual of this action, the Holy Prophet fully established
his mode of action. So, the physical example that still
continues and is felt among the followers, is what is called
the Sunnah.
The third source of guidance is Hadith. By Hadith is meant
those of the traditions of the Holy Prophet that have, in the
shape of narrations, been collected about one hundred and
fifty years after the Holy Prophet by various narrators ...
When .... the age of the Companions passed, then God
diverted the attention of some of the followers of the
companions towards the collection of Ahadith. That is
when Ahadith were collected. There is no doubt in the fact
that majority of those who collected the Ahadith were
highly God fearing and pious. As much as was in their
power, they scrutinized the Ahadith and tried to stay away
from the ones that in their opinion were fabricated ones.
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They did not accept any doubtful narrator's Hadith. They
worked very hard, yet since all this activity was after the
fact, there can be conjectures about their authenticity.
However, it would be dire injustice to say that all Ahadith
are vain, useless and false. There was so much care taken in
the writings of these Ahadith and so much research and
criticism went into this work that there is no parallel found
in any other religion.
It is also wrong to say that until the Ahadith were
collected, people were unaware of the Rak'at of Prayers or
did not know how to perform the Hajj. The continuity of
action that had been established through the Sunnah, had
taught them all the laws and duties of Islam. Therefore, it is
absolutely true that even if these Ahadith did not exist at all
in the world, that were collected ages afterwards, the real
teachings of Islam would not have suffered at all. The Holy
Qur'an and the continuity of action had already fulfilled
these needs. The Ahadith, however, augmented that light.
Islam thus became light upon light and these Ahadith stood
by the Qur'an and Sunnah as witness."
(Review of Mub'ahisa-i-Bafalvi and Chakralvi, pp 3-5)
Hadrat Promised Messiah and Mahdi further states:
"Of the many sects that subsequently appeared in Islam, the true
one derived great benefit from the true Ahadith. The correct way, therefore,
is neither to treat the Ahadith as having greater authority than the Qur'an,
as do the sect Ahli Hadith of this age, and not to prefer statements in the
Hadith which are contradictory of the Holy Qur'an to the Qur'an itself, nor
to regard the Ahadith as vain and false as is the belief of Maulvi 'Abdullah
Chakralvi. The Qur'an and the Sunnah should judge the Ahadith and those
that are not opposed to them should by all means be accepted. This is the
straight path and blessed are those who follow it. Most unfortunate and
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foolish is the person who rejects the Ahadith altogether without regard to
the test that we have proposed.
It should be the duty of the members of our community that a
Hadith which is not opposed to the Holy Qur'an and the Sunnah, should
be accepted and followed, however weak might be its authority, and it
should be preferred to the rules framed by the jurists."
(Review of Mubahisa-i-Bafalvi and Chakralvi, p 5,6)
Thus, there are three sources of Islamic Law: the Holy Qur'an, the
Sunnah and the Hadith:
1. THE HOLY QUR'AN
The Holy Qur'an is the Holy Word of Allah conveyed to the Holy
Prophet Muhammad by Divine revelation, over the period of 22 years, 5
months and 14 days (610-632 AD). It contains a complete code of teaching
and laws suitable to the needs of every age and provides the means for the
spiritual and moral development of all mankind. The Holy Qur'an also
contains numerous prophecies for the future.
The Holy Qur'an calls itself a reminder to the Worlds:
O^lJ^ij jS; j VI^aoI
in huwa ilia dhikrullil 'alamin
It is nothing but a Reminder unto all the worlds. (8 1 :28)
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The Divine revelations were committed to memory and also
written down by scribes appointed by the Holy Prophet . He himself
indicated the arrangement of verses and chapters in the Holy Qur'an as we
find them today. However, the compilation of the whole, in one volume
was undertaken after the demise of the Holy Prophet . During the
Caliphate of Hadrat 'Uthman , seven copies of the Qur'an were dispatched
to different parts of the Muslim world and they in turn became the
standard texts from which other copies were made and thereafter in each
generation hundreds of thousands of people have been in the habit of
committing the entire text of the Qur'an to memory. Even the bitterest
enemies of Islam do not allege that any interference with the text of the
Qur'an has taken place since the time of the Holy Prophet .
Regarding safeguarding the Qur'an, God Almighty says in the
Holy Qur'an:
n ^UUt '<d tft j jilll tiljJ ^Li lit
inna nahnu nazzal nadhdhikra wa inrih lahu lahafizun
Verily, We Ourself have sent down this Exhortation, and most surely We
will be its Guardian. (15:10)
Whenever any portion of the Qur'an was revealed to the Holy
Prophet , he used to commit it to memory and, as he continuously recited
the Qur'an from one end to the other, he always carried the whole of the
revealed Qur'an at all times in his memory.
The text of none of the sacred Scriptures, claimed to be revealed
before the Holy Qur'an has been preserved intact. They have all been
interfered with to such an extent that an earnest seeker after truth finds it
impossible to adopt any of them as a practical guide for right conduct. In
contrast with this, the text of the Holy Qur'an has been preserved intact
and every word of it has come down to us as free from interference and
interpolation as when it was revealed to the Holy Prophet around 1400
years ago.
The Holy Qur'an is organized into parts (Siparahs), chapters and
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verses. There are 114 chapters. Out of these 86 were revealed at Mecca
and 28 were revealed at Medina; it has a total of 6,350 verses. A chapter is
called a "Surah"; each one having a specific name and a varying number of
verses. This division is based upon their subject matter and the names of
the Surahs were revealed by God Almighty to Holy Prophet . Each Surah
is further divided into Ay'at or verses. However, the division of the Holy
Qur'an into thirty Juz (Siparahs) or parts is for the convenience of those
who wish to complete the recitation in one month. Quotations from the
Holy Qur'an are generally given as the chapter number followed by the
verse number. For example, the reference (29:49) means the 49th verse of
the 29 th chapter.
Some Facts about the Holy Qur'an
Every word of the Holy Qur'an is a Word of God revealed
to Holy Prophet of Islam.
The Holy Qur'an was completed and compiled according to
Divine revelation under the direction of the Holy Prophet
during his life time.
Each and every word of the Holy Qur'an was recorded as
soon as it was revealed by Allah to the Holy Prophet .
Many of the early Muslims memorized the Holy Qur'an
immediately after the verses were revealed.
The first Qur'anic revelation was:
'Jk cLiiiti Ui£ tfiJI V£VI diij J \ji[
OLoJJu LoJLo ^LuxiVI
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iqra' bismi rabbikalladhi khalaq khalaqal insana
min'alaq iqra' wa rabbukal akramulladhi 'allama bil
qalam 'allamal insana ma lam ya 'lam
Recite in the name of your Lord Who created, Created man from
an adhesive clot. Recite! And your Lord is the Noblest. Who
taught by the pen. Taught man what he knew not. (96:2-6)
sa
(Bukh'ari Kifab Kaifa Kana Bad 'alwahi ila rasulullahi )
Last Qur'anic revelation was:
2 s s J } s s Os
al yauma akmaltu lakum dinakum wa atmamtu
'alaikum ni'mati wa raditu lakumul l'slama dma
This day have I perfected your religion for you and completed
My favor upon you and have chosen for you Islam as religion.
(5:4).
The longest Surah (Chapter) of the Qur'an is Surah
Al-Baqarah with 286 verses and the shortest Surah is Surah
Al-Kautharwhich has three verses.
The last Surah revealed was Surah Al-Nasr.
The number of places in the Holy Qur'an where it is
necessary to perform Sajdah Tilawat (Prostration of
recitation) is 15. The person reciting and the person
listening to the portion of the Holy Qur'an where Sajdah
Tilawat is indicated should perform Sajdah Tilawat in the
following way:
i. After reciting or listening to the verse of the Holy
Qur'an where Sajdah Tilawat is indicated, one
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should say AUahu akbar and go into prostration
without raising hands, while prostrating recite three
times:
subhana rabbi yal a Ta
Holy is my Lord, the Most High
and then recite the following prayer:
°J^4 J U^J J ^ &
sajada laka ruhi wa janani
O Allah, my spirit and my heart prostrate before you
(Fiqh Ahmadiyya, Ibadat, p 217)
ii. After this one should raise one's head saying AUahu
akbar. There is no need to say: Assalamu 'alaikum
wa rahmatullah.
iii. During the Prayer (Salaf) if any verse with Sajdah
Tilawat is read, one should prostrate immediately,
recite the prayers as stated above, and continue the
Salat'm regular way.
The Promised Messiah and Mahdi says about the Holy Qur'an:
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"The Holy Qur'an is a miracle, the like of which never was and never will
be. The age of its blessings and bounties is everlasting. It remains as
manifest and radiant in any other period as it was in the period of the Holy
1 sa it
Prophet .
(Malfuzat, Vol. 3, p 57)
The Promised Messiah and Mahdi further writes about the Holy
Qur'an:
"Of all the revealed books which we find today, it is the Holy
Qur'an, whose claims to having been revealed from God, is established on
the strength of irrefutable arguments. The principle it has enunciated
regarding salvation corresponds exactly with the dictates of truth and
human nature. The doctrines it propounds, are so perfect and well founded
that they are entirely supported by powerful and irrefutable evidence, its
injunctions are based on nothing but the truth. Its teachings are completely
free from adulteration or idolatry, innovation and creature worship. It is a
book in which there is exceeding eagerness to manifest the Oneness and
Greatness of God. It is a Book which has this outstanding quality that it is
filled entirely and purely with the teachings of the Unity of God and does
not permit any manner of blemish or defect, or shortcoming, or any other
aspersion to be cast against the Holy Creator. It does not desire to impose
any doctrine perforce. On the contrary, it precedes everything that it
expounds with such arguments and logic as it establishes its truth. It
proves its objectives and purport with weighty arguments and strong
evidence. Having presented clear arguments to explain every principle it
enunciates, it leads man to firm belief and absolute understanding of
realities. It removes with the help of lucid enunciation, all the defects,
impurities and irregularities which infest human beliefs, practices, words
and deeds. It also teaches all etiquette which are essential to cultivate
human values in man. It meets the challenge of every corruption with no
less a force than that displayed by the corruption itself prevalent in the
world today. Its teachings are straight, powerful and well balanced as if
they were a reflective mirror of nature itself and a true copy of the law of
nature. It is like an enlightening sun for the inner eye and perceptive
faculty of the heart."
(Ruh'ani Khaz'a' in, Vol. 1: Barahin-i-Ahmadiyya, pp 81-82)
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2. PRACTICE OF THE HOLY PROPHET sa
(SUNNAH)
Sunnah is the transformation of the laws and teachings of the Holy
Qur'an into action by the Holy Prophet Muhammad . By demonstrating
the Word of God in practical way, he simplified the problems of day to day
living.
God Almighty says in the Holy Qur'an about the Holy Prophet :
4t mi< Sj_ujI <dll Jj_ujJ ^i La£1 <jt£ ^
laqadkana lakum fi rasulilVahi uswatun hasana
Verily you have in the Prophet of Allah an excellent model. (33:22)
The teachings of the Qur'an are perfectly reflected in the person of
Hadrat Muhammad Mustafa . Both teaching and the example of the
Prophet are in perfect harmony with each other. Thus, when Hadrat
'A'ishah , the wife of the Holy Prophet , was requested to speak on his
character, the brief answer which was so comprehensive, was simply this:
kana khuluquhul qur'an
(Muslim, Kitabul Salat Bab /ami ' Salatul Lail)
Which means that he was the Qur'an personified. The teachings of
Islam concur in each and every aspect with the nature of the Holy
Prophet . Islamic teachings are perfectly well balanced and based on the
principles of justice, as was the nature of the Holy Prophet .
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(Absolute Justice, Kindness and Kinship, pp 127-128)
The Promised Messiah and Mahdi writes in his famous book,
'Kashti-i-Nuh':
'The second instrument for guidance vouchsafed to the Muslims is
the Sunnah, i.e., the measures adopted by the Holy Prophet with a view to
the exposition of the Holy Qur'an and its being put into actual tangible
practice. For instance, looking at the surface only, there appears to be no
specification in the Qur'an of Rak'ats in the case of the five daily
obligatory Prayers, how many for what Prayer, but the Sunnah of the Holy
Prophet has made all these things very clear. No one should fall into error
that the Hadith and Sunnah are one and the same thing, for what is called
the Hadith came to be collected a hundred and fifty years afterwards, while
the Sunnah existed from the very outset side by side with the Holy
Qur'an. After the Holy Qur'an, the greatest debt of gratitude the Muslims
owe to anything is to the Sunnah.'
(Our Teaching, Islam International Publications, london, UK, p 27)
The responsibilities towards Allah and the Holy Prophet are
hinged on two things:
i. Allah revealed the Holy Qur'an informing mankind what
He expected of them,
ii. It was the duty of the Holy Prophet to demonstrate it to
them by his example.
Hence the Holy Prophet transformed into action the spoken Words
of Allah, and by his Sunnah simplified the difficult and complicated
problems.
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3. SAYINGS OF THE HOLY PROPHET sa
{HADITH)
Hadith means the words actually spoken by the Holy Prophet or
words that describe an observed incident related to his life. There are many
compilations of Hadith. However, six are considered to be the most
genuine and authentic. Together, these six compilations are known as the
Sihah Sitta meaning the Six Authentic Ones. These are the compilations
by Imam Abu 'Abdullah bin Isma'il Bukhari (Sahih Bukhari), by Imam
Muslim bin Hajjaj (Sahih Muslim), by Imam Abu 'Isa bin Tirmidhi (Jami'
Tirmidhi), by Imam Abu Da'ud Sulaiman (Sunan Abu Da' lid), by Ahmad
bin Shu'aib al-Nasa'i (Sunan Nasa'i), and by Imam Abu 'Abdullah bin
Yazid ibn Majah (Sunan Ibn Majah).
Categories of the Books of Hadith
Hadith books have been divided into various forms based
on the style of publication, purpose of writing, and the author's
personal hard work and the depth of his vision. For example:
1 . Musnad: These are the books of Hadith wherein all the
Ahadith narrated by one particular Companion of the Holy
Prophet and have been placed together in one chapter
regardless of the subject matter. As an example, all the
Ahadith narrated by Hadrat Abu Bakr would appear first,
then those of Hadrat 'Umar , then those of Hadrat
'Uthman , and so on. Musnad Ahmad Bin Hanbal consists
of about 40,000 narratives of various Companions. The
author, Hadrat Imam Ahmad Bin Hanbal, was born in 164
AH and died in 241 AH.
2. Mu'jam: This is the book of Hadith in which Ahadith of
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every teacher and every town, regardless of the subject
matter, have been collected. One of these books is Mu'jam
Tabrani.
3. Jami': In this book, Ahadith have been compiled by
subject matter and are presented in a specific order, that is,
beliefs, commandments, etiquette, society, tasawwuf
(mysticism), manners, history, and commentary, etc.
Examples of such books are Jami' Sahih Bukhari and Jami'
Tirmidhi
4. Sunan: It is a book of Hadith that consists of Ahadith
relating only to commandments and etiquette. Such a book
contains chapters of Fiqh (Jurisprudence). Examples
areSunan Abu Da 'ud and Sunan Nas'a 'i
5. Sahihaim Judged on the basis of accuracy, the two most
authentic books are Sahih Bukhari and Sahih Muslim.
6. Sihah Sittah: As mentioned above, the six most
authentic books of Ahadith are Bukhari, Muslim, Tirmidhi,
Abu Da 'ud, Ibni Majah, and Nas'a 7.
Another famous book of Hadith is Mu'atta Imam Malik
The reason this name does not appear in the above examples is that
all of its Ahadith are included in the Sahihain.
(Words of Wisdom, Majlis Ansarullah, USA, pp x-xi)
The Categories of Hadith
1 . Marf a: A Hadith in which one of the Ra vi (narrator of
the Hadith) narrates that he heard this from the Holy
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Prophet or that the Holy Prophet said this or that the Holy
Prophet did so.
2. Muttasil: A Hadith whose Sanad (The trail of the
narrators of the Hadith, through which the Hadith reached
the collector of the Ahadith or the Imam who wrote the
Hadith book) is continuous [i.e. it contains names of all of
the Ravis; the name of none of the Ravh (narrators) is
missing].
3. MllTSal: A Hadith whose Sanad does not contain name of
a Companion of the Holy Prophet . e.g. A Tabi'i (One of
the Muslims who has met a Companion of the Holy
Prophet" 1 ) relates that the Holy Prophet"" said or did such.
4. Munqat'a: A Hadith from whose Sanad a person other
than the Companion of the Holy Prophet is left out and the
continuity of the Sanad is broken.
(Hadiqatus-Salihlin, 3rd Edition, p 8)
Criteria to Judge Authenticity of a Hadith
1. It does not go against the Holy Qur'an in any way.
2. It does not go against the Sunnah of the Holy Prophet and
the collective action of the Companions of the Holy
1 sa
Prophet .
3. It is not against an observed and proven incident.
4. It is not against the Badihat (Truths) and common sense.
(Hadiqatus-Sklihin, 3rd Edition, p 6 )
The Holy Prophet says regarding memorization of the Ahadith:
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JtJu 4111 4iiu t^iij jJl °i tiij^ ^jlxij\ [c*^^ ie^- ka-^ £-0
J» - ^0 *
man hafiza 'ala ummati arba'ina hadithan fi amri diniha
ba'athahullahu ta'ala faqihanwwa kuntu lahu yaumal
qiyamati shafi'anwwa shahida
Whoever memorized at least forty of my Ah'adith, for the welfare and
reformation of my people, Allah the Exalted will raise him up as a jurist
and religious divine on the day of resurrection, and I will be his
intercessor with Allah and a witness to his faith
(Baihaqi)
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THE HOLY PROPHET OF ISLAM
Allah says in the Holy Qur'an addressing the Holy Prophet :
J> .-
< t °
dtii <d Isti I Ul^ 'fZU[ dJt Jj_Jj ^il <>liJt t£ U Js
O^J^' J ^J^A!
<7«7 _ya ajyw hanriasu inni rasulullahi ilaikum jami'a nilladhi
lahu mulkussamawati walard
Say, O mankind! truly I am a Messenger to you all from Allah to whom
belongs the kingdom of the heavens and the earth. (7:159)
The Holy Prophet, Hadrat Muhammad Mustafa , was born in
Mecca on April 20, 571 AD in the Hashimite branch of the tribe of
Quraish. His father's name was 'Abdullah and his mother's name Aminah.
His grandfather, 'Abdul Muttalib, was the chief of Mecca at the time of
Abraha's invasion. Shortly, after his marriage, 'Abdullah went to Yathrib
(Medina) in pursuit of trade. He died there a few months before the Holy
Prophet of Islam was born. His mother, Aminah had seen a vision before
his birth. In this vision, an angel proposed to her the name Muhammad for
her child. (Skat Ibni Hasham)
When the Holy Prophet Muhammad was two years old, he was
sent to a nurse named Halima of the tribe of Banu Sa 'ad. In the sixth year
of his life, Prophet Muhammad was returned to the care of his mother
who took him to Yathrib to meet other relatives. On the way back from
Yathrib his mother fell ill and died.
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Prophet Muhammad's grandfather, 'Abdul Muttalib, was very
fond of him and took him under his own care. But the guardianship of his
grandfather lasted only two years and when the Prophet Muhammad was
eight years old, his grandfather also passed away. On his deathbed, 'Abdul
Muttalib entrusted his grandson to the care of one of his sons, Abu Talib.
Thus, he was orphaned at a very young age. Muhammad grew into
manhood exhibiting such sterling qualities of truthfulness, integrity, and
piety that he became known throughout the land as the Truthful and the
Trustworthy {al-sadiq and al-amin). On hearing of Muhammad's fame, a
rich lady by the name of Khadijah , who was twice widowed, invited him
to her house and requested him to take charge of her business.
Muhammad traveled to Syria while in-charge of Khadijah's business.
The expedition met with great success. Khadijah made a proposal of
marriage to Muhammad which, was accepted. At the time of his marriage,
Muhammad was twenty-five years old while Khadijah was forty.
After his marriage to Khadijah , the Holy Prophet became very
reflective. He used to retire to a cave on Mount Hira and spend his time in
meditation and seclusion. He sometimes spent many nights in this cave
and on one of these occasions had an extraordinary experience. One night,
in the year 610 AD, he was lying, wrapped in a mantle, when the angel
Gabriel visited him. Four times the angel embraced him tightly and
commanded him to recite:
iqra ' bismi rabbikalladhi khalaq khalaqal insana min 'alaq
iqra' wa rabbukal akramulladhi 'allama bil qalam 'allamal
insana nih lam ya 'lam
Recite in the name of your Lord Who created, Created man from an
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adhesive clot. Recite! And your Lord is the Noblest. Who taught by the
pen. Taught man what he knew not. (96:2-6)
The Holy Prophet was forty years old at the time of this first
revelation which marks the beginning of his Prophethood. The night of
first revelation occurred towards the end of the month of Ramadan. When,
he was called to Prophethood by Allah, he fully devoted his life to Allah's
service and to the universal spread of Islam. The Holy Prophet asked the
people to give up idol worship, and return to the worship of One God and
be kind and charitable to the poor. The Meccans, however, rejected the
Prophet's message and displayed considerable hostility to him and his
followers. They started to ill-treat the Holy Prophet and his followers.
After enduring thirteen years of unimaginable suffering at the hand of the
fledgling religion's enemies, the Holy Prophet left Mecca. Under Divine
guidance he migrated to Medina, where the first Muslim community was
established by some of his followers who had migrated earlier. When the
Quraish realized that they could not stop the flow of conversion, they
became furious and decided to assassinate the Holy Prophet himself.
When the Holy Prophet learned of the evil intentions of the enemy, he in
the company of Abu Bakr , quietly slipped out of Mecca in the secrecy of
night. They both took shelter in a nearby cave called "Thaur". For two
days and two nights, the Prophet and Abu Bakr hid in the cave. On the
third night, according to plan, the Holy Prophet"" continued his journey
towards Yathrib, where the people were eagerly awaiting his arrival. When
he reached Yathrib, he decided to stop for a while in Qub'a\ a nearby
village. He stayed in Qub'a' for a few days and also laid down the
foundation of the first mosque ever built by the Muslims. After building
the Qub'a ' mosque, Holy Prophet , finally arrived in Medina where he
stayed at the home of Hadrat Abu Ayub Ansari . The Holy Prophet , first
of all, bought a piece of land in Medina and laid the foundation of a
mosque, called Masjid Nabawi (The Prophet's mosque). It was a modest
structure made of mud and bricks. The roof was made from leaves and
trunks of date palms. The dimensions of the Prophet's mosque were as
follows: Height, 10 feet; Length, 105 feet; Width, 90 feet.
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The Muslims of Medina were extremely happy to receive the Holy
Prophet and his companions. This emigration of the Holy Prophet from
Mecca to Yathrib is called the Hijrah and took place in June 622 AD. The
Islamic Calendar (Hijri Calendar) dates from this event. Also, Yathrib
changed its name to Medina-tun-Nabi (The city of the Prophet"") and later
it was shortened to Medina. The faithful followers of the Prophet who had
left their homes and other worldly possessions in Mecca and had come to
Medina for the sake of Islam, were known as Muhajirim or Emigrants. The
new converts at Medina, who helped the Prophet at a most difficult time,
were called by him Ansarox Helpers.
The Holy Prophet's enemies continued their efforts to wipe out the
new faith and its adherents. They fought many battles with Muslims to
wipe out Islam, but were completely unsuccessful in thwarting the spread
of Islam. Islam spread rapidly, and when the Holy Prophet returned to
Mecca in January 630 AD, it was in triumph with ten thousand followers.
Muhammad forgave those who had opposed him and continued to
propagate the teachings of Islam far and wide.
CHARTER OF FREEDOM
This is the document which Muhammad son of 'Abdullah, God's
Prophet, Warner and Bearer of glad-tidings, has caused to be written so
that there should remain no excuse for those coming after. I have caused
this document to be written for Christians of the East and the West, for
those who live near, and for those of the distant lands, for the Christians
living at present and for those who will come after, for those Christians
who are known to us and for those as well whom we do not know. ... I
promise that any monk or wayfarer who will seek my help on the
mountains, in the forests, deserts or habitations, or in places of worship, I
will repel his enemies with all my friends and helpers, with all my relatives
and with all those who profess to follow me and will defend him, because
they are my covenant. And I will defend the covenanted against the
persecution, injury and embarrassment by their enemies in lieu of the
poll-tax they have promised to pay. If they will prefer themselves to
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defend their properties and persons, they will be allowed to do so and will
not be put to any inconvenience on that account. No bishop will be
expelled from his bishopric, no monk from his monastery, no priest from
his place of worship, and no pilgrim will be detained in his pilgrimage.
None of their churches and other places of worship will be desolated or
destroyed or demolished. No material of their churches will be used for
building mosques or houses for the Muslims, any Muslim so doing will be
regarded as recalcitrant to God and His Prophet. Monks and bishops will
be subject to no tax or indemnity whether they live in forests or on the
rivers, or in the East or West, North or South. I give them my word of
honor. They are on my promise and covenant and will enjoy perfect
immunity from all sorts of inconveniences, Every help shall be given them
in the repair of their churches. They shall be absolved from wearing arms.
They shall be protected by the Muslims. Let this document be not
disobeyed till Judgement Day.
(Hadrat Mirz'a Bashiruddin Mahmud Ahmad, Holy Qur'an Commentary Vol. 4,
pp 1755-6)
THE FAREWELL ADDRESS OF THE HOLY
PROPHET sa AT MECCA (HAJJATUL WIDA)
In the ninth year of the Hijrah, the Holy Prophet went on a
pilgrimage to Mecca. On the day of the pilgrimage, he received the
revelation containing the famed verse of the Holy Qur'an:
til j ixiu; yt jii
al yauma akmaltu lakum dinakum wa atmamtu 'alaikum
ni'mati wa raditu lakumul islama dina
This day have I perfected your religion for you and completed My favor
upon you and have chosen for you Islam as religion. (5:4)
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This verse said in effect that the message which the Holy Prophet
had brought from God and which by word and deed he had been
expounding all these years, had been completed. Every part of this
message was a blessing. The Message now completed, embodied the
highest blessings which man could receive from God. The Message is
epitomized in the name 'Al-Islam\ which means submission. Submission
was to be the religion of Muslims, the religion of mankind.
The Holy Prophet recited this verse in the valley of Muzdalifah,
where the pilgrims had assembled. Returning from Muzdalifah, the
Prophet stopped at Min'a. It was the eleventh day of the month of Dhul
Hijjah. The Prophet stood before a large gathering of Muslims and
delivered an address, famed in history as the farewell address of the
Prophet . In the course of this address he said:
" O men, lend me an attentive ear. For I know not whether I will
stand before you again in this valley and address you as I address you now.
Your lives and your possessions have been made immune by God to
attacks by one another until the Day of Judgement. God has appointed for
every one a share in the inheritance. No 'Will' shall now be admitted which
is prejudicial to the interests of a rightful heir. A child bom in any house
will be regarded as the child of the father in that house. Whoever contests
the parentage of this child will be liable to punishment under the Law of
Islam. Anyone who attributes his birth to some one else's father, or falsely
claims someone to be his master, God, His angels and the whole of
mankind will curse him.
O men, you have some rights against your wives, but your wives
also have some rights against you. Your right against them is that they
should live chaste lives, and not adopt ways which may bring disgrace to
the husband in the sight of his people. If your wives do not live up to this,
then you have the right to punish them. You can punish them after due
inquiry has been made by a competent authority, and your right to punish
has been established. Even so, punishment in such a
case must not be severe. But if your wives do not do such things, and their
behavior is not such as would bring disgrace to their husbands, then your
duty is to provide for them food and garments and shelter, according to
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your own standard of living.
Remember you must always treat your wives well. God has
charged you with the duty of looking after them. Woman is weak and
cannot protect her own rights. When you married, God appointed you the
trustees of those rights. You brought your wives to your homes under the
Law of God. You must not, therefore, insult the trust which God has
placed in your hands.
O men, you still have in your possession some prisoners of war. I
advise you, therefore, to feed them and to clothe them in the same way and
style as you feed and clothe yourselves. If they do anything wrong which
you are unable to forgive, then pass them on to someone else. They are
part of God's creation. To give them pain or trouble can never be right.
O men, what I say to you, you must hear and remember. All
Muslims are as brethren to one another. All of you are equal. All men,
whatever nation or tribe they may belong to, and whatever station in life
they may hold, are equal.
While he was saying this the Prophet raised his hands and joined
the fingers of the one hand with the fingers of other and then said:
Even as fingers of the two hands are equal, so are human beings
equal to one another. No one has any right, any superiority to claim over
another. You are as brothers.
Proceeding, the Prophet said:
Do you know what month this is? What territory we are in? What
day of the year it is today?
The Muslims said in reply, they knew it was the sacred month, the
sacred land and the day of the Hajj.
Then the Prophet said:
Even as this month is sacred, this land inviolate, and this day holy,
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so has God made the lives, property and the honor of every man sacred. To
take any man's life or his property, or attack his honor, is as unjust and
wrong as to violate the sacredness of this day, this month, and this
territory. What I command you today is not meant only for today. It is
meant for all times. You are expected to remember it and to act upon it
until you leave this world and go to the next to meet your Maker.
In conclusion he said:
What I have said to you, you should communicate to the ends of
the earth. Maybe those who have not heard me may benefit by it more than
those who have heard.
(Sihah Sitta, Tabari, Hish'am and Khamis)
The Prophet's address is an epitome of the entire teaching and
spirit of Islam. It shows how deep was the Prophet's concern for the
welfare of man and the peace of the world; also how deep was his regard
for the rights of women and other weak creatures. The Prophet knew his
end was near. He had hints from God about his death.
sa - -
(Life of Mohammad , Hadrat Mirz'a Bashiruddin Mahmud Ahmad, p 160-162)
THE HOLY PROPHET'S 8 * ILLNESS
Two months after returning from the farewell pilgrimage, the Holy
Prophet fell ill. The Prophet's Mosque {Masjid Nabawi) in Medina was
adjacent to his residence. One day the Prophet stood by the window and
looked outside at the Muslims getting ready to say Fajr Prayer behind Abu
Bakr . The people looked at the Holy Prophet's face and waited for him to
join them. He smiled at them and indicated with hand for Abu Bakr to go
ahead with the Prayer. That was the last time the Muslims saw their
Prophet's face; that day at noon, the Holy Prophet passed away. At the
time of his demise on May 26, 632 AD* in Medina, Islam had spread
throughout Arabia.
*1. History of Ahmadiyyat Vol. 3, p 555 (printed as footnote): Akhb'ar Jang
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Karachi September 28, 1958: According to the modern investigation of
Dr. Muhammad Shaheedullah, Professor, Rajshahi University,
sa -
Bangladesh the Holy Prophet passed away on 1st Rabi'ul Awwaljlth
Hijri which corresponds to 26th May, 632. According to the book
Attaufiqatil Ilhamiyyah' 1st Rabi'ul Awwaljlth Hijri corresponds to
27th May, 632 AD instead of 26th May, 632 AD. The Promised Messiah
and Mahdi passed away on 26th May, 1 908 and was buried on 27thMay
1908. This concurrence of the two dates apparently becomes an
sa
interpretation of the tradition of the Holy Prophet :
&Ji* is* is** £>*^
fa yudfanu ma 'iya ft qabri
He will be buried with me in my grave
(Mishkat Bab Nazul isa)
(The tradition was no indication of burial of a dead body along with the
sa
body of the Holy Prophet in his grave. What it meant was he would be
sa
spiritually identified completely with the Holy Prophet .)
2. In Tabqat ibn Sa'ad, Section II, page 377 and in History of Islam by
sa
Mueenuddin Nadvi the date of demise of the Holy Prophet is given as
12th Rabi'ul Awwaljlth Hijri.
3. In Sirat ibn Hash'am Vol IV, History of Islam written by Sayyed Ameer
AH and History of the Arabs by Philip Hatty, the date of demise of the
Holy Prophet is given as June 8, 632 AD.
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7
KHILAFAT (SUCCESSION) IN ISLAM
The word "Khali fah", is derived from Arabic word 'Khalafa' and
literally means, 'One who comes after', successor, vicegerent, substitute, or
deputy. Its plural is Khulafa.
The famous Imam Ibni Kathirwrites:
"Khali fah" is the person who performs the duties of another person
gone before him as his successor."
(Al-Niyyat, Vol. I,p315)
The Holy Qur'an has mentioned the following two types of
Khulafa:
1 . Khalifatullhh
God's Representatives, who are Prophets such as Hadrat
Adam and Hadrat David .
About Adam God Almighty says:
wa iia5& ga/a rabbuka lilmala'ikati inni fa'ilun filardi
khalifah
And when thy Lord said to the angels: 'I am about to appoint a
vicegerent in the earth'. (2:31)
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And about David God Almighty says:
.\ * i t - 1
u^j^tA **ll^ ' i l" + i : til j j\ll
y'a da. 'udu iniihja 'akiaka khalifatan filard
O David, We have made thee a vicegerent in the earth. (38:27)
2. Khalifatunnabi
Khulafh who are successors of Prophets, follow their
footprints and lead the community on the Shari'ah of their
Master Prophets. Such Khulafh may be Prophets or
Khulafh. They may be contemporaries of their master
Prophets or succeed them after their death. Such as Israelite
Prophets who all were the Khulafh of Moses .
The Holy Prophet has stated regarding Khilhfat
ma kanat nubuwwatun qattu ilia tabi'at-ha khilafatun
'There has been no Prophet who has not been followed by
Khil'afat:
(Khasa 'isulkubra, part II, p 115)
After the sad demise of the Holy Prophet , the second type of
Khilhfat was established by Allah. It was known as the Khilhfat-i-Rhshida
(The righteous Khilhfat). Hadrat Abu Bakr , the closest companion of the
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Holy Prophet , was elected his first successor. Hadrat Abu Bakr was
followed by three other close and worthy companions Hadrat 'Umar ,
Hadrat 'Uthman , and Hadrat 'Ali . After the passing of Hadrat 'Ali ,
many factions sprung up among Muslims, and the word Khalifah was
misapplied to the dynastic succession of the ruling families.
The system of Khilafat, in one form or another, lasted some 626
years after the sad demise of the Holy Prophet . During this period five
distinct Caliphates existed among the Muslims, all belonging to the House
of Quraish. These were:
1. The Righteous Caliphate 632 - 661 AD
2. The Umayyad Caliphate of Damascus 661 - 750 AD
3. The Abbasid Caliphate of Baghdad 750 - 1258 AD
4. The Umayyad Caliphate of Spain 929 -1031 AD
5. The Fatimid Caliphate of Egypt 909- 1171 AD
The fourteenth and last of the Fatimid Caliphs was dethroned in
1171 AD by Salahuddin the Great, the famous warrior of the Crusades.
With the fall of Al-Azid ended the Fatimid dynasty which was founded by
Al-Mahdi some 262 years ago.
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Hadrat Abu Bakr Siddiq ra (Period of KhiMat: 632-634 ad)
The personal name of Hadrat Abu Bakr was 'Abdullah, but based
on his son's name, Bakr, he was known as Abu Bakr. His father was known
as Abu Qahafah and his mother as Ummul Khair Salma. He was born in
572 AD in Mecca. He was a close friend of the Holy Prophet . He was the
first among men to confirm the truth of the claim of the Holy Prophet and
thus earned the title Siddiq. He was in the company of the Holy Prophet
during his migratory journey (Hijrah) from Mecca to Medina. He was the
only companion of the Holy Prophet in the Cave Thaur, where they both
took refuge during this journey.
Following the Hajjatul Wida' (The Last Pilgrimage), when the
Holy Prophet fell seriously ill, he instructed Hadrat Abu Bakr to lead the
daily Prayers. After the sad demise of the Holy Prophet , Hadrat Abu
Bakr was elected as the first Khalifah. He had to deal with an extremely
difficult situation which developed due to the sudden demise of the Holy
Prophet .
The first problem was that some of the tribes renounced Islam,
simply because their tribal chiefs did not feel necessary to remain loyal to
the successors of the Holy Prophet . Not only that but they started
preparing to attack Medina to end the newly established institution of
Khilafat. Hadrat Abu Bakr , after knowing their intentions, sent troops and
succeeded in suppressing their rebellion.
The second major problem faced by Hadrat Abu Bakr Siddiq was
that many people refused to pay the Zakat, which was essential for
fulfilling the needs of the Islamic state and caring of the poor. Hadrat Abu
Bakr vowed to collect Zakat from everyone and took all the necessary
measures to achieve this goal.
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The most dangerous of all the problems was that a number of
ambitious persons pretending to be prophets, started rebellion against the
Islamic state. Musailma Kadhdtiab and As wad Ansi, raised large armies
and captured some of the Muslim territories. Hadrat Abu Bakr was
prompt to fight back these rebellious false prophets. Despite meager
resources, Allah granted him victory against the mischief mongers.
One of the many great achievements of his Khilafat was the
collection of the Holy Qur'an at one place. Although the writing and
arrangement of the Holy Qur'an was done under the supervision of the
Holy Prophet himself, yet it was written on various pieces of skin, leaves
and slates. Hadrat Abu Bakr™ collected all these pieces of writings in one
place, and re-organized the system of Huffaz, or those who committed it to
memory, in a systematic way, for the preservation of the Qur'an.
During the last days of his life, the Holy Prophet had raised an
army to be sent against the Romans who had made some incursions into
the Northern borders. This army was still in Medina when the Holy
Prophet passed away. As Hadrat Abu Bakr became Khalifah, the law and
order situation within and outside the Medina became very delicate. In
view of this grave danger, many Companions of the Holy Prophet advised
him not to send the army against the Romans. But Hadrat Abu Bakr
replied forcefully, "What authority has the Son of Abu Qahafah, to stop
that which was started by the Holy Prophet ". The Muslim army, under the
command of Hadrat Khalid bin Walid , crushed a rebellion in Bahrain.
Then the Persians were defeated, who had supported the rebels of Bahrain.
The Muslim Army also defeated the Roman forces in the battles of
Ajnadan and Yarmuk, and thus the whole of Syria came under the control
of the Islamic state.
Hadrat Abu Bakr passed away on August 23, 634 AD, after
remaining ill for fifteen days. He was one often blessed ones to whom the
Holy Prophet had given the glad tidings that they had been rewarded the
Paradise. He remained Khalifah for a little over two years.
(The Ahmadiyya Gazette, MajeedA. Mian, April/May 2000, p28-29)
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Hadrat 'Umar Faruq (Period of KhiMat: 634-644 AD)
His personal name was 'Umar, Fartiq was his title, and Ibn
Al-Khattab, his family name. He was born in 581 AD in Mecca, and
belonged to a noble family of the Quraish. He was a renowned
businessman and used to lead trade delegations to Syria and Iraq.
When the Holy Prophet announced his claim to Prophethood,
Hadrat 'Umar Bin Khattab became a fierce opponent of Islam. So much
so that one day he took up his sword and left his house with the intention
to kill the Holy Prophet . On his way, someone told him to first deal with
his own sister and brother-in-law, who had already accepted Islam. He
went straight to them and knocked at their door, he could hear the Holy
Qur'an being recited inside the house. This made him furious and he
started beating his brother-in-law, and wounded his sister who tried to
protect her husband. His wounded sister said in a resolute voice, "Umar!
You may beat us as much as you like, but we are not going to give up our
faith.' This made him calm down, and he asked them to recite a portion of
the Holy Qur'an for him. He was so moved by the Qur'anic verses that his
eyes filled with tears. He went straight to the Holy Prophet and accepted
Islam. As he was a strong, fearless and influential man of Mecca, he
proved to be a source of strength for Muslims. This miraculous change in
Hadrat 'Umar was in fact the result of the Holy Prophet's prayers.
Hadrat 'Umar Bin Khattab was the second successor of the Holy
Prophet . During his Khilafat, the Islamic state expanded and progressed
extensively. Peace and prosperity prevailed everywhere in the state. During
the period of his Khilafat, the Muslims had to fight a number of battles
against Iran, Iraq, Syria and Egypt. As a result of this, vast areas of these
countries came under the Muslim rule. When the city of Jerusalem in
Palestine was conquered by the Muslims in 17 Hijri, Hadrat 'Umar
himself visited the city on the request of the Romans, and signed a treaty
between the Muslims and the people of Jerusalem.
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Hadrat 'Umar established a splendid system of administration for
the Islamic state. Some of his main achievements in this field are:
1. Establishment of Majlis Shura, a consultative body of
advisors to the Khali fall.
2. Division of the whole Islamic state into provinces to
facilitate administration.
3. Establishment of a finance department and building of
schools and mosques in different parts of the state.
4. Introduction of the Islamic calendar of Hi/rah.
Hadrat 'Umar was so anxious about the welfare of his people that
he used to go around in disguise, in the city of Medina at night, to see
himself if anyone was in need of help. Once, during his patrol at night, he
observed a woman cooking something in a pot while her children were
crying around her. He found out from the woman that the children were
hungry for two days and the pot was put on the fire just to console them.
He immediately went to the treasury, and himself brought all the necessary
food items to the woman. On his way, one of his servants offered to carry
the load but he stopped him saying: 'On the Day of Judgment you will not
carry my load.'
The woman, who had not seen Hadrat 'Umar before, was so
pleased that she prayed aloud for him saying, 'May Allah make you the
Khalifah in place of 'Umar.' On hearing this, Hadrat 'Umar started crying
and without saying a word left the place.
In 644 AD, Hadrat 'Umar was stabbed by a Persian slave, while
he was offering his Prayers in the Mosque. This proved fatal and he passed
away at the age of sixty three on 26th of Dhul Hijjah, 23 AH. He was a
truly great Khalifah whose period of Khilafat was undoubtedly a golden
period in the history of Islam. He was one often blessed ones to whom the
Holy Prophet had given the glad tidings that they had been rewarded the
Paradise.
(The Concise Encyclopedia of Islam, Cyril Glasse, Stacey International,
london, 1989, p 408; Ahmadiyya Gazette, April/May 2000, p 28-29)
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Hadrat 'Uthman Ghani ra (Period of KhiMat: 644-656 AD)
Hadrat 'Uthman Ghani was elected the third Khali f ah by the
Council appointed by Hadrat 'Umar shortly before his death. When
Hadrat 'Umar" was on his death bed, he appointed a Council to elect the
next successor. The Council consisted of:
Hadrat 'Abdur Rahman bin ' Auf™ Hadrat Talha"
Hadrat 'Ali Hadrat 'Uthman Ghani , and
Hadrat Sa'd Hadrat Zubair
Hadrat 'Abdur Rahman bin 'Auf 1 * was not willing to shoulder the
great responsibility and opted out of the election in favor of the other five.
He was, therefore, appointed to seek a common consensus for the next
Khalifah. Hadrat 'Abdur Rahman bin 'Auf™ took the opinions of the
Council members and other prominent Muslims and the majority votes
were in favor of Hadrat 'Uthman Ghani . He was, therefore, declared as
the elected Khalifah and everyone took the oath of allegiance at his hands.
Hadrat 'Uthman Ghani belonged to the well known family, Banii
Umayya of the Quraish. His lineage can be traced back to the Holy
Prophet in the fifth generation before him. His generosity for the poor
was so well known that he earned the title Ghani.
Hadrat 'Uthman embraced Islam through the preaching of his
close friend, Hadrat Abu Bakr . He was the fourth person to embrace
Islam, but he faced much hardships as his uncle started persecuting him.
He migrated twice, first to Abyssinia and then to Medina.
The Holy Prophet held Hadrat 'Uthman in great esteem, and
married his daughter, Ruqayyah to him. On her death, the Holy Prophet
married his second daughter, Ummi Kulthum to Hadrat 'Uthman . Thus,
Hadrat 'Uthman was called Dhunniirain, meaning the one with two lights.
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During the Khilafat of Hadrat 'Uthman the Islamic Empire
expanded still further. A rebellion in Iran was crushed. In the North, the
Romans were once again defeated by the Muslim forces led by Hadrat
Amir Muawiah . Then the Romans came by the sea to invade Egypt, but
were once again repelled by the Muslim forces. As a result of these battles,
the whole of Iran, Asia Minor and Egypt came under Muslim control. It
was during his Khilafat that a navy and an Islamic fleet were established.
During his Khilafat, standard copies of the Holy Qur'an were
prepared from the ones compiled by Hadrat Abu Bakr and sent to all the
provinces of the state. This was certainly his most important deed. The
Holy Qur'an, as we see it today, was compiled during his Khilafat and
under his direct supervision. The last six years of his Khilafat, however,
passed in chaos and conflicts due to the conspiracies of certain groups
including that of 'Abdullah Bin Sabah, a Jew who had become a Muslim
with an intention of weakening the Islamic state.
Towards the end of his Khilafat, various groups who wanted to
depose Hadrat 'Uthman entered Medina. He refused to fight them, as he
did not want to shed the blood of fellow Muslims. His house was
surrounded by the rebels who demanded that he step down, but Hadrat
'Uthman refused to step down from the God-given position of Khilafat
because of his just and firm belief that a Khalifah was made by God and
not by people.
Hadrat 'Uthman was then martyred on June 17, 656 AD, at the age
of eighty-two, while he was reciting the Holy Qur'an. He certainly
sacrificed his life for the integrity of Khilafat in the best interest of Islam.
He was one of ten blessed ones to whom the Holy Prophet had given the
glad tidings that they had been rewarded the Paradise.
(The Concise Encyclopedia of Islam, Cyril Glasse, Stacey International,
london, 1989, p 412; A Book of Religious Knowledge, Waheed Ahmad, p. 150)
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Hadrat ' AH Bin Abi Talib (Period of KhiMat: 656-661 AD)
With the death of Hadrat 'Uthman , a state of complete disorder
and anarchy ruled in the city of Medina. After five days of political
wrangling, Ibn Saba, leader of the Egyptian rebel group supported the
cause of Hadrat ' Ali on the grounds that he was the rightful Khalifah in
whose favor the Holy Prophet has made a 'Will'. On June 23, 656 AD, six
days after the death of Hadrat 'Uthman , Hadrat 'Ali was chosen as the
fourth successor of the Holy Prophet and the public swore allegiance at
his hand one by one.
Hadrat 'Ali was the son of the Holy Prophet's uncle, Abu Talib.
He was born in Mecca about twenty years after the birth of the Holy
Prophet . When Hadrat 'Ali was born, the Holy Prophet himself became
his guardian, as his father's financial position was very weak.
Hadrat 'Ali stayed in the bed of the Holy Prophet the night when
the Holy Prophet left Mecca for Medina. The Meccan leaders had planned
to arrest and kill the Holy Prophet . The next morning, they were enraged
when they found Hadrat 'Ali in the bed, instead of the Holy Prophet .
Hadrat 'Ali was a brave and skilled warrior. He participated in almost all
the battles along with the Holy Prophet . Hadrat 'Ali was married to
Hadrat Fatimah who was the daughter of the Holy Prophet .
Soon after his election, Hadrat 'Ali moved the capital of the
Muslim State from Medina to Kufah in Iraq, which was a more central
place. After his election, he faced the popular demand of Muslims,
including influential companions of the Holy Prophet , like Hadrat Talha ,
and Hadrat Zubair to immediately punish the murderers of Hadrat
'Uthman .
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Hadrat 'Ali announced that his top priority was to restore law and
order in the state, and only then he would be able to bring the assassins of
Hadrat 'Uthman to justice. But Hadrat Talha and Hadrat Zubair did not
agree with Hadrat 'Ali and started raising an army. Hadrat 'A'ishah who
was not aware of the real situation, also joined Hadrat Talha and Hadrat
Zubair , in an effort to punish the assassins. The three led a small army
towards Basra.
Hadrat 'Ali tried his best to avoid fighting and bloodshed, but all
his efforts failed. Unfortunately, a battle took place between his forces and
the forces of Hadrat 'A'ishah . However, Hadrat Talha and Hadrat
Zubair left their forces even before the battle, and were killed by some
other opponents. Hadrat 'A'ishah's forces were defeated, but Hadrat 'Ali
gave her due respect and took care of her safety. He sent her back to
Medina in the escort of her brother, Muhammad bin Abu Bakr . The battle
was called the Battle of Jamal (Camel) because Hadrat 'A'ishah rode a
camel during the battle. Later, Hadrat 'A'ishah was regretful throughout
her life to have fought against Hadrat 'Ali .
After the Battle of Jamal, Hadrat 'Ali urged Amir Muawiah , who
had not yet taken the Bai'at of Hadrat 'Ali to submit to him in the best
interest of Islam. But Amir Muawiah refused to submit on the pretext that
the blood of Hadrat 'Uthman , who also belonged to the family of
Umayyah, must be avenged first.
Amir Muawiah , with the help of Amr Bin 'As , started raising an
army. Hadrat 'Ali had no alternative but to advance towards Syria to fight
Amir Muawiah . In July, 567 AD, the two armies met in a battle at Saffain.
There were heavy casualties on both sides, but the battle ended in an
accord that the matter be decided by an arbitration committee. This
consisted of Abu Musa al-Ash'ari , representing Hadrat 'Ali , and Amr
Bin 'As representing Amir Muawiah . Unfortunately, this arbitration
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ended in failure because Amr Bin 'As deviated from the decision agreed
upon with Abu Musa al- Ash' ari .
A large group of people, who were basically against the proposal of
arbitration, separated from Hadrat 'Ali and chose an independent Amir
for themselves. This group was called Khawariji, meaning 'The outsiders'.
At first, Hadrat 'Ali tried to persuade them to submit to him, but failed.
This led to a fierce battle in which most of the Khawari/i were killed.
After this crushing defeat, the Khawariji planned to assassinate
Hadrat 'Ali , Hadrat Amir Muawiah and Amr Bin 'As . The latter two
escaped from the attempts on their lives. Hadrat 'Ali was fatally wounded
by his attacker, while going to the mosque for Fajrprayer. Two days latter,
this courageous and pious Khali fah passed away on 20th Ramadan, 40 AH.
Undoubtedly, Hadrat 'Ali sacrificed his life for the integrity of Khilafat.
He was one of the ten blessed ones to whom the Holy Prophet had given
the glad tidings that they had been rewarded the Paradise.
Accession of Hadrat Hasan"
On the death of Hadrat 'Ali , his eldest son Hasan was elected as
the Khalifah. As soon as Muawiah learned of this, he invaded Iraq and a
battle ensued between Muawiah and Hasan's armies. Hasan realized the
seriousness of the situation and sent a letter of submission to Muawiah .
Hasan agreed to abdicate his right to Khilafat in favor of Muawiah on
the condition that after Muawiah's death, Hasan's younger brother,
Husain will be made the Khalifah. After this agreement, Hasan retired to
his family in Medina, where he was poisoned to death at the instigation of
Yazid, the son of Muawiah .
(The Concise Encyclopedia of Islam, Cyril Glasse, Stacey International, london,
1989, pp 33-34; A Book of Religious Knowledge, Waheed Ahmad, p. 152)
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8
SECTS IN ISLAM (THE MAINSTREAM
SECTS AND THE SUBSECTS)
During the course of Islamic history, political events and
ideological and theological issues divided the Muslim community into
various groups which then started to identify with specific causes. At
present there are more than 72 sects in Islam.
A tradition of the Holy Prophet states that the Ummati Muslimah
will divide into 73 sects:
ciijij J^ ?S§ ^ Jj-^j 5 1 ^ ^ Cr^J S J^>* ls^ £>*
'an abi hurairata" anna rasulallahf qala tafarraqatil yahudu
'ala ihdawwa sab'ina firqatan a-withnataini wa sab'ina
firqatan wannasara mithla dhalika wa taftariqu ummati 'ala
thalathifiwwa sab'ina firqatan.
ra sa
Hadrat Abu Huraira narrates that the Holy Prophet said: "Jews were
divided into 71 or 72 sects. Similarly, the Christians were divided in 71
or 72 sects. My Ummah will divide into 73 sects."
(Tirmidhi abw'abul 'im'an bab iftaraq hadhi hil ummati)
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The two mainstream sects of Islam are: The Sunnis, and the
Shi'ite. All other sects developed from these two mainstreams. Some
well-known sects and their relationship with the two mainstream sects are:
Sunni Stream of Islam. : Ahli Sunnat, Ahl-i-Hadith,
Wahhabis, Ahmadis
Shi 'ah Stream of Islam.: Zaidis {Also called "Five-Imam
Shi'ites" or "Fivers"), Twelvers,
(Also called "Twelve-Imam Shi'ites"
or ithna'ashari'a), Seveners: Nizaris
(Ism'a 'His), Musta 'lis (Bohras).
The Sunnis
Sunnis [The adjective from the word Sunnah (practice and custom
of the Holy Prophet ")] is the largest group of Muslims. The full name of
the Sunnis is Ahlussunnah wal-jama? (The people of the Sunnah and the
Consensus).
This is the main sect of Muslims. About 85% of the Muslims are
Sunnis. They accept the authority of all the Khulafa-i-Rashidin (The
righteous Khulafa) and follow closely the custom and practice {Sunnah) of
the Holy Prophet . They adhere to the Islamic law {Shari'ah) as interpreted
by the four well-known jurists and Imams: Malik bin Anas, Abu Hani fa,
Muhammad bin Idris al-Shali'i and Ahmad bin Hanbal.
The Schools of Jurisprudence
There are four Schools of Jurisprudence among the Sunnis: the
Hanafi; Hanbali; Maliki and Shall 'i. Each school is a legal system
developed out of the so-called "Foundations of the Jurisprudence" ( Usui
al-fiqh). The founders of the schools are: Abu Hanifah (d. 767); Malik ibn
Anas (d. 795); Muhammad ibn Idris al-Shafi'i (d. 820); and Ahmad ibn
Hanbal {d. 855). The Maliki school is dominant in the Arab West and West
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Africa; the Hanafi school is dominant in most countries that were formerly
part of the Turkish Empire and India. The Hanbali school is mostly
observed in Saudi Arabia and in Qatar. The Shaft 'i school is dominant in
Indonesia, Malaya, and the Philippines; it is also important in Egypt,
where the Hanafi and Maliki schools are also represented.
A majority of the Sunni Muslims belong to the Ahl-i-Hadith or
Traditionalist sect. They give particular importance to sayings and doings
of the Holy Prophet as recorded in the various books of Atiadith. Over the
years, many sects developed which took issues from some of the main
beliefs of the traditionalists. Two of these sects are: Wahhabis and
Ahmadis.
The Wahhabis
The Wahhabi sect rose in the middle of the eighteenth century
within the Arabian Peninsula. The Wahhabi movement was started by
Muhammad bin 'Abdul Wahhab (1703 -1793 AD) who was a native of
Najd, a province in north-central Arabia. He preached a strict puritanical
Islam which forbade the veneration of the holy places, religious relics and
holy men. Amir Muhammad ibn Sa'ud accepted Wahhabi beliefs and his
descendants, the House of Sa'ud, did much to propagate and establish
Wahhabi doctrines in Arabia and surrounding areas. During the spread of
the political influence of the House of Sa'ud, numerous armed conflicts
occurred with the Ottoman Empire of Turkey.
Technically, the Wahhabis consider themselves to be
"Non-imitators" or not attached to tradition (ghair muqallidin), and
therefore answerable to no School of Jurisprudence at all, observing
instead what they call the practice of early Islam. However, to do so does
correspond to the ideal aimed at by Ibn Hanbal, and thus they can be said
to belong to this "school".
The Shi'ites
The Shi' ah branch of Islam with doctrines significantly different
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from those of the orthodox Sunni majority comprises 15% or less of the
total of all Muslims. The name Shi'ite or Shi'ah means, "A partisan" and
comes from Shi 'at Ah (The "Party of 'All"). The Shi'ites believe that
Hadrat 'Ali was the legitimate successor to the Holy Prophet . Hadrat
'AH was the cousin and also son-in-law of the Holy Prophet . The Shi'ite
believe this blood relationship entitled only Hadrat 'Ali and his
descendants to inherit the spiritual "mantle" of the Holy Prophet . They
disown the three other Khulafa-i-Rashidin.
The Shi'ah stream of Islam traces its origin in political
developments dating back to Hadrat 'Uthman, the third successor of the
Holy Prophet . At the death of Hadrat 'Umar , the second Khalifah, a
Council of six persons was entrusted with the task of electing the new
Khalifah. The backers and supporters of Hadrat 'Ali , commonly referred
to as the partisans of Hadrat 'Ali , showed visible disappointment at the
outcome and called the election a "conspiracy" to withhold the Khilafat
from the Prophet's own family. This was the first seed of dissension
which appeared in Islam and eventually divided the otherwise united
community.
According to the Shi'ah's belief, Hadrat 'Ali inherited all the
spiritual abilities of the Holy Prophet and was the only rightful successor.
The Shi'ahs, therefore, reject the Khilafats of Hadrat Abu Bakr , Hadrat
'Umar , Hadrat 'Uthman and that of the Umayyad dynasty that followed.
Furthermore, the Shi'ahs do not accept many Ah'adith of the Holy
Prophet which were transmitted by Hadrat 'A'ishah , the wife of the Holy
Prophet , whom they consider an enemy of Islam. The Shi'ahs also differ
from the Sunnis in many other areas such as the regulations governing the
ablution, Adhan, Prayer, Pilgrimage and declaration of one's faith.
The Shi'ites are divided into the following principle groups:
1. The largest division, Twelve-Imam Shi'ism, also called
"Twelvers" {ithria 'ashari'a), has been the official religion of
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Persia since the Safavid dynasty came to power in 1501.
Twelve-Imam Shi'ite make up 60% of the population in
Iraq, and as minorities they are also present in Afghanistan,
Lebanon, Pakistan and Syria, as well as in the Eastern
Province of Saudi Arabia and some Gulf States. The
Twelve-Imam Shi'ites are known by this name because they
follow the twelve Imams, all belonging to the House of
'AH . Their twelfth Imam, Muhammad Al-Mahdi, is
believed by them to be still alive and in hiding. The Shi'ahs
believe in the Messianic return of this Imam in the Latter
Days of Islam.
2. The Zaidis, also called "Five-Imam Shi'ites" or "Fivers",
are found in the Yemen, where they make up about 40% of
the population. Zaid was the son of ' Ali Zain al-Abidin, the
grandson of Husain and the great-grandson of 'Ali bin Abu
Talib . Zaid was killed in an armed conflict against the
Umayyad Khalifah, Hisham. Since his death, his supporters
and followers broke away from the mainstream of Shi'ahs
and became a distinct sect by themselves. Of all the
Shi'ahs, Zaidis are the closest to Sunnis in their beliefs.
Today the Zaidi Shi'ahs are mostly found in Yemen.
3. The third largest group, the Seveners, altogether two million
or more are in India, and scattered across Central Asia, Iran,
Syria, and East Africa.
The division of Shi'ahs into Twelvers and the
Seveners sects occurred after their sixth Imam, Ja'far
al-Sadiq. At the death of Ja'far al-Sadiq in 765 AD, the
Twelvers made his younger brother, Musa al-Kazim, there
seventh Imam. A dissenting group, later called the
Seveners, followed the line of Ja'far al-Sadiq's direct
descendents. Since Ja'far al-Sadiq's own son, Isma'il, had
predeceased him, the Seveners recognized the new Imam in
the son of Isma'il named Muhammad al-Mahdi. For this
reason the Seveners Shi'ahs are also referred to as Ism'a 'Hi.
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The Ism'a 'ilis continued to recognize their own Imams for the next
144 years, right through the period of the 'Abbasid Caliphate. Then in 909
AD, an Ism'a 'Hi Imam by the name of 'Ubaidullah overthrew the Aghlabid
dynasty centered in Tunis, took over the name of 'Ubaidullah al-Mahdi
and established himself as the first Khali fah of the Fatimid dynasty.
Then at the death of the Fatimid Khalifah al-Mustansir in 1059 AD,
the Ism'a 'ilis divided into two sects. The ones who followed the younger
son of al-Mustansir by the name of al-Must'ali who became the next
Khalifah, are called Must'alis. The others who followed the elder son by
the name of al-Nizarwho was imprisoned, are called Nizaris.
These groups each contain further subdivisions, and in some cases
have given rise to offshoots, such as the Shaykhis, while certain sects on
the fringes of Islam have been influenced by ideas of a dominantly Shi'ite
— and often Ism'a 'Hi— stamp.
The Nizari Isma'ilis
The Nizaris took their leader, al-Nizar, into a
mountain fortress and for a number of years led a life of
secrecy and terror. They were notorious for carrying out
well planned assassinations of their enemies and opponents.
In 1817 AD, one Nizari Ism'a 'Hi Imam was given the title of
Agha Khan by Qajar Shah of Iran. This Imam later moved
to India where his missionaries had considerable success in
converting the local Hindu population to their doctrines.
Since then the title of Agha Khan has ben retained by the
Nizaris Ism'a 'ilis for their Imams.
The Must'ali Bohras
The Must'alis continued to follow the direct line of
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al-Must 'ali. But the visible line of Must 'ali Iniams ended in
1130 AD when al-Must' ali's son, al-'Amir died leaving
only an infant son by the name of al-Tayyeb. The Fatimid
Caliphate continued through the new Khali fall al-Hafiz who
was the grandson of al-Musntasir. But since al-Hafiz and
the other Khulafa that followed him were not in direct line
of descent from al-Must 'ali, the Must 'ali Shi'ahs did not
recognize them as their Imams.
According to the Must 'ali belief the infant son of
al-'Amir is in hiding and is considered by them as the
invisible Imam. The Must'alis of Yemen managed to
convert large numbers of Hindus in Gujrat, a province in
Western India. These converts are known in India and
Pakistan as the Bohras.
(A Book of Religious Knowledge, Waheed Ahmad, 1988, pp 162-166)
Unlike the Sunni world, where no allegiance to a religious
authority (With the exception of Ahmadis) is required other than accepting
the procedures of a School of Jurisprudence, Shi'ite must in principle
adhere personally to a superior authority called a Mujtahid. The Mujtahids,
the most important of whom are called Ayatullahs, not only decide
religious matters of their followers, but also control considerable sums of
money, because they collect a special tax called the khamas (A "fifth ').
The Larger Shi 'ah Subsects
The following are the larger subsects of the Shi'ahs:
1. Al-Imamiyyah 2. Al-Zaidiyyah
3. Al-Kaisaniyyah
Al-Imamiyyah is further divided into these sects:
1. Al-Baqiriyyah 2. Al-Nausiyyah
3. Al-Shamitiyyah 4. Al-Amariyyah
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5. Al-Muswiyyah 6. Al-Qatiyyah
7. Al-Muhammadiyyah 8. Al-Asna Ashriyya
The Al-Imamiyyah subsects are:
1.
Al-Isma 'iliyyah
2.
Al-Hashamiyyah
3.
Al-Zariyyah
4.
Al- Yunisiyyah
5.
Al-Shaitaniyyah
6.
Al-Kamaliyyah
The Al-Zaidiyyah sect is divided into the following
subsects:
1. Al-Jariidiyyah 2. Al-Sulaimaniyyah
3. Al-Batriyyah
Al-Kaisaniyyah is divided into two further subsects. One of these
sects is of the view that Imam Muhammad bin Hanfiyyah is still alive and
that he is the awaited Mahdi. The other sect is of the opinion that Imam
Muhammad bin Hanfiyyah has passed away and that after his death, his
son Abu Hashim 'Abdullah, became his legatee and successor. The founder
of the Al-Kaisaniyyah sect was Mukhtar Saqfi.
The Shi 'ah sects which are not part of the Imamiyyah group are:
/. Al-Sabiyyah 2. Al-Maghiriyyah
3. Al-Jaiiahiyyah 4. Al-Mansiiriyyah
5. Al-Khafabiyyah 6. Al-B'atniyyah
7. Al-Haluliyyah.
(Review or Religions, Malik Sifur Rahman, Vol. 94, No. 7,
My, 1999, pp 51-63)
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Welcome to Ahmadiyyat, The True Islam
AHMADIYYAT, THE AHMADIYYA
MUSLIM JAMA AT
Ahmadiyyat is the Divinely promised revival of Islam prophesied
in the Holy Qur'an and by the Holy Prophet of Islam .
The Holy Qur'an says:
wa akharina minhum lamina yalhaqu bihim wa huwal 'azizul
hakim
And among others from among them who have not yet joined them. He is
the Mighty, the Wise. (62:4)
The Holy Prophet said:
^iL -fhu\ j °<Ai* ^>- cAl J > : tit pt -^
kaifa antum idha nazala ibnu maryama fikum wa imamukum
minkum
"What will be your condition when Son of Mary will appear among you
and he will be your Imam from among yourselves."
(Bukh'ari, Kifabul Anbiya)
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Welcome to Ahmadiyyat, The True Islam
A tradition of the Holy Prophet regarding the advent of the
Messiah and Imam Mahdi is:
<^ rcf^' Ate ^J^ Ll^ U^ **te 4JJI ry-^aj OjijA IgiJ <>£■
LoJ < (}* o ^jJjAI j : Iji LoJi 4jLo-aJI 5 jj i ii 4 lie ^"* I J* if
^1 f> I i ti tilij (Jti U_^J Jl ^j±ijJ, Jl Sj_a 4JLuj "»-^ 5y§ fs.
- ?Vjj> ^>« Jt^j <JtiJ tjjiJI aic. ^Uiyi ^t£
'an abi hurairata* qala: "kunna julusun 'indannabiyyi sa : idh
nazalat 'alaihi suratul jumu'ati falamma qara'a: wa akharina
minhum lamma yalhaqu bihim qala rajulun: mann ha 'ula'i ya
rasulallahi sa ? falam yuraji' hunnabiyyu sa hatta sa'alahii
marratan au marrataini au thalathan qala wa fina salmanul
farisiyyu, qala: fa wada'annabiyyu 8 " yadahu 'ala salmana
thumma qala: lau kanal 'imanu 'indaththurayya lanala hu
rijalun min ha 'ula'i
ra sa
Hadrat Abu Huraira narrates that we were sitting with the Holy Prophet
when Surah Al-Jumu 'ah was revealed: "And he will appear among others
sa
who have not yet joined the companions of the Holy Prophet ." We
_ ra
asked: "Who are they O Prophet of Allah?" Among us Salman of Persia
sa _ ra
was sitting. The Holy Prophet placed his hand upon Salman and said:
"If faith ascends to the Pleiades some men from among them will bring it
back to earth."
(Bukhari kitabul Tafsir Surah Al-Jumu 'ah wa Muslim)
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Welcome to Ahmadiyyat, The True Islam
God Almighty says in the Holy Qur'an:
/ / / / — #
(JJjul ^X£ 6j(j ktl jj^ill (ji J J C^^^^ ^j-^J J-^J^ c^i-ltj^
1 "
huwalladhi arsala rasulahu bilhuda wa dinil haqqi li
yuzhirahu 'aladdini kullihi
He it is Who has sent His Messenger with the guidance and the Religion
of truth, that He may cause it to prevail over all religions.' (61:10)
In the commentary of this verse the following is mentioned:
,- a & ^ )
"' \ - -\ t t > ° - " ° - .- -* O - °f I ° 'J ctt"
dhalika 'inda 'Isabni Maryama wa hina tasirul millatu
wahidatan
It is during the Promised Messiah's time that the true religion will
supersede over all the false religions and only one religion will remain
(Ibn Jarir Volume 28, p 53)
In the famous Book of Shi'ites (Gh'ayatul Maqsiid, Vol 2, p 123),
regarding this verse of the Holy Qur'an, it is stated:
"The 'rasuT (Messiah) mentioned in this verse {61:10) of the Holy
Qur'an refers to Imam Mahdi. "
The International Ahmadiyya Movement or the Ahmadiyya
Jama'at was founded in 1889 by the Promised Messiah and Imam Mahdi,
Hadrat Mirza Ghulam Ahmad , in a small, remote and unknown village,
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Qadian, in the Punjab, India. Hadrat Mirza Ghulam Ahmad, a devoted
follower of the Holy Prophet Muhammad announced that he had been a
constant recipient of Divine revelation for some years and God has
informed him that the day of the Renaissance of Islam was about to dawn
and this revival would be brought about through him.
In 1889, he claimed that he was the expected Reformer of the
Latter Days, the Awaited One of the world community of religions, and in
1891 he claimed that he is the Promised Messiah, whose advent in the
Latter Days had been prophesied by the Holy Prophet of Islam. He also
claimed, under Divine direction, that in his advent were fulfilled the
prophecies handed down in all the great faiths of the appearance of a great
teacher in the Latter Days. He laid the foundation of the Ahmadiyya
Muslim Jania'at after receiving the following revelation from God
Almighty:
. ^ j 4111 jiij ctUj it ctJUj U.dili ill I dJjli iiaTl Li
^lLq j^Jt JJt tit J cjj-°t °jt A& ^LajAJj\ (Jifjui
ya Ahmadu barakalla hu fika ma ramaita idh ramaita wa
lakinnalla ha rama Arrahmanu 'allamal Qur'ana li tundhira
qaumamma undhira aba'u hum wa litastabina sabilul
mujrimina qui inni 'umirtu wa ana awwalul mu'minin
Allah bless thee O Ahmad. It was not thou who didst let loose but it was
Allah who let loose. The Most Gracious One has taught thee the Qur'an
so that you shouldst warn the people whose ancestors have not been
warned and that the way of the guilty ones might become manifest.
Proclaim: I have been commissioned and I am the first of the believers.
(Bfahin-i-Ahmadiyya, Part III, First Edition, p 238-242; A' ina Kamalati
Islam, p 550)
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Welcome to Ahmadiyyat, The True Islam
The Promised Messiah and Mahdi on December 1, 1888
published the following Ishtihar (pronouncement):
"At this place, there is another message that I want to give to
people in general and to my Muslim brothers in particular is that:
I have been commanded that those who are desirous of the truth,
they in order to learn about true Im'an (belief), true righteousness, true
love of God Almighty and to discard the idle and treacherous life, should
do Bai'at (Initiation) at my hands. So,those who feel in their heart strong
enough to do so, it is incumbent on them that they should join me as I will
be their comforter. I will try to relieve their burden. God Almighty will
bless for them my prayers and my attention towards them. However, the
condition is that they must be wholeheartedly ready to obey the laws
promulgated by God Almighty. This is a commandment of God which I
have conveyed to you today. In this regard the following has been revealed
to me in Arabic:
ti^j j till* L diiiii {La\j <ut j£ j£j£i c*jj£ tit
i^JaJI jjji 4111 ji 4JJI ^jjjutii Lai! dlijjutii ^>iiJI
idh'a 'azamta fatawakkal 'alallahi wasna 'il fiilka bi a 'yuniria
wa wahyina alladhina yubayi 'unaka innania yubayi 'imalla
ha yadulla hi fauqa aidihim.
When you make up your mind you should trust God and in front of Us
and according to Our revelation prepare an Ark (Nlzam-1-Jama'at ).
Those who initiate at your hands, God's Hand will be upon their hands."
(Ishtihar, December 1, 1888, p 2; Tabl'ighi Risalat, Vol. I,pl45)
In March 1889, Hadrat Mirza Ghulam Ahmad went to Ludhiana,
and on the 4 th of that month he issued a leaflet in which he stated:
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Welcome to Ahmadiyyat, The True Islam
"God desires to found a community of the faithful to manifest His
Glory and Power. He will make the Community grow and prosper, to
establish the love of God, righteousness, purity, piety, peace and goodwill
among men. This shall be a group of persons devoted to God. He shall
strengthen them with His own spirit, and bless them and purify them. He
shall multiply them exceedingly as He has promised. Thousands of truthful
people shall join His ranks. He shall Himself look after them and shall make
the Community grow, so much so that its numbers and progress shall amaze
the world. The Community shall be a lighthouse so high as to illumine the
four corners of the world. The members thereof shall serve as models of
Islamic blessings. My true followers shall excel every other people. There
shall always rise among them, till the Judgement Day, personages who will
be the Chosen Ones of God in every respect. So has the Almighty decreed.
He Does as He Wills."
(Ahmadiyyat, The Renaissance of Islam, Muhammad Zafrulla Khan, 1978, p 41
The formal initiation took place on March 23, 1889, at Ludhiana,
India at the house of Hadrat Sufi Ahmad Jan . Hadrat Maulana Nuruddin
was the first one who had Bai 'at at the hands of the Promised Messiah and
Mahdi . Thus, in 1889 under Divine guidance, the Promised Messiah and
Mahdi laid down the foundation of his community, which was later on
given the name of Ahmadiyya Muslim Jama'at (Community). In 1891,
Hadrat Mirza Ghulam Ahmad of Qadian claimed to be the Messiah whose
coming was foretold by the Holy Prophet .
The Holy Prophet had prophesied, as follows, the condition of Islam
at the time of advent of the Messiah and Mahdi :
' - & C . i M-\ * - 1 *\\ - r \\- •" , * - - t ' o t f t ' -
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Welcome to Ahmadiyyat, The True Islam
*o K . •• - -C--II * * IC . I ' ~\ - i It o t
- J^JU * (j *j J 4iiiJI r^>^> n-AJ-LC ^j_0 ■A f> Mill rt-ijl
la yabqa minal islami illasmuhu wa la yabqa minalqur'ani ilia
rasmuhu masajiduhum 'amiratunwwa hiya kharabun minal
huda 'ulama'u hum sharru man tahta adimissama'i min
'indihim takhrujul fitnatu wa fihim ta'udu
There will come a time upon the people when nothing will remain of
Islam except its name only and nothing will remain of the Qur'an except
its inscription. Their mosques will be splendidly furnished but destitute
of guidance. Their divines will be the worst people under the Heaven and
strife will issue from them and avert to them.
(Mishkat Kit'abul 'Ilm Fatha uthalith, p38)
While stating the precarious situation of the Ummat-i-Muslimah,
the Holy Prophet gave a glad tiding that at that critical time, Allah will
raise a Messiah and Imam Mahdi who will bring about revival of Islam
which will lead to its universal victory.
The Holy Prophet said about Imam Mahdi :
U^ll\ £A ^J$J ^ J iifll jjAJ 4jL-kc. *g§ 4ill Jj-Jj Jti
* s of ' , * of
- J O *>■ I H l\ 1 III
qala rasulullahf 'isabatun taghzul hinda wa hiya takunu
ma'al mahdiyyi ismuhu Ahmad
sa
The Holy Prophet said: "A community will fight in India and will be
with the Mahdi whose name is Ahmad."
(Rawahul Bukhariyyu fi Tarikhi-hi)
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Hadrat 'Abdullah bin Harith bin Jaz'i states that the Holy
Prophet said:
: Jti 4i£ 4111 'L^aj (^jlijJl <;Jj^ ^ >^->jt^JI <>| j Ut jl£ °£j£.
a f s ^ "ill I ^ *" "^ ' s
DJ%jii JjAllI "^ lytti ^jAj :*g§ 4ill Jj-Jj Jti
--
'an 'abdillahibnil harithibni jaz'izzubaidiyyr qala: qala
rasulullahf yakhruju nasun minal mashriqi fa yuwatti 'una
lilmahdiyyi ya'ni sultanahu
- - ra sa
Hadrat 'Abdillah ibn Harith narrates that the Holy Prophet said: "A
group of people will appear in the East who will pave the way for the
success of the Mahdi, that is, they will work towards the progress and
prevalence of the Mahdi. "
(Abu Da 'ud Vol. 2, Bab Khurujul Mahdi and Ibn Majah Misri p 519
Bab Khurujul Mahdi)
Another tradition of the Holy Prophet is as follows:
4ijLkij <Lci£ Ifl Jtii 4Jji ^-o l£JL$jJ\ £jAj *jgg ^illt Jti
Jjfcl Sjlc. i A£ j^-}Jt .^st ^o 4jLL^al « jAj j ,Jtju 4JJI
l(j»a 4_ajiS_o aa '" v *" a 'L*- J 3^j j-'-ulC <UjAj j 4jLo CUjAJLi jJj
qalannabiyyu" yakhrujul mahdiyyu min qaryatin yuqalu laha
kad'ah wa yusaddiqu hullahu ta'ala wa yajma'u ashabahu min
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aqsal biladi 'ala 'iddati ahli badrin bi thalathi mi'ati wa
thalathata 'ashara rajulan wa ma'ahu sahifatun
makhtumatun fiha 'adadu ashabihi bi asma 'ihim wa biladi
him wa khilalihim
sa
The Holy Prophet said: "God Almighty will show signs in his attestation
sa -
and like Companions of the Holy Prophet in Badr, the Mahdi will be
granted 313 illustrious companions whose names and addresses will be
recorded in an authoritative book.
(The names and addresses of 313 companions of the Promised Messiah
-J1S -{is
and Mahdi are written in a book of the Promised Messiah and Mahdi )
(Jawaharul Isfar, p56, Hadrat Sheikh 'Ah bin Hamza bin
'Ali-ul-malakul Tusi, Irshadati Faridi Vol. 3, p 70)
Sahib Jawaharul Israr writes that in Arba 'in, the following tradition
has been stated:
>■
i$j^Jj\ £jiJ *§3§ 4ill Jj-Jj Jti Jti j^c ^ ^ ^4 h*
'an 'abdillahibni umara" 1 qala qala rasulullahi sa yakhrujul
mahdiyyu minal qaryati yuqalu laha kad'atun
ra sa
Hadrat 'Abdillah ibn 'Umar narrates that the Holy Prophet stated:
"Mahdi will appear from a village named, Kad'a."
(Jawahirul Israr p. 56, Baharul Anwar Vol. 13 p 23)
Hadrat Mirza Ghulam Ahmad's claims aroused bitter opposition
on the part of the religious leaders of all principal faiths. His followers
were subjected to extreme persecution. They were deprived of religious
220
Welcome to Ahmadiyyat, The True Islam
freedom and fundamental human rights. Even laws were enacted in some
countries to render them liable to severe punishment and prosecution for
mere act of professing and preaching their faith. Yet all its phenomenal
opposition utterly failed to arrest the progress of Ahmadiyyat, which is
marching forward even faster today than ever before. All the efforts of
hostile fanatics, be they individuals, groups or governments, have totally
failed in their purported objective of exterminating Ahmadiyyat from the
face of the earth.
(Centenary Jubilee Message, Delivered in 1 989 by Hadrat Mirza Tahir Ahmad)
Today, branches of Ahmadiyya Muslim Community are spread all
around the globe. It already enjoys the allegiance of more than 175 million
people drawn from all regions of the earth and comprising all races and
colors. Its membership is rapidly increasing all over the world.
Ahmadiyyat is Islam in its pristine purity, and not a new religion. It
is the Renaissance of Islam in the Latter Days. Ahmadi Muslims strictly
follow the original religion of Islam and have not added or taken out
anything, as far as the fundamental beliefs and acts of worship are
concerned. The members of the Ahmadiyya Community are required to
illustrate in their daily lives all the social, moral and spiritual values
inculcated by Islam, of which the highest example was furnished in the life
of the Holy Prophet of Islam . The movement the Promised Messiah and
Mahdi started is an embodiment of the benevolent message of Islam -
peace, universal brotherhood, and submission to the Will of God -- in its
pristine purity.
The Ahmadiyya Muslim Jama'at (Community) was established
under Divine guidance with the objective of reviving the high moral and
spiritual values. It encourages interfaith dialogue, and diligently seeks to
remove misunderstandings between all faiths. It advocates peace, mutual
respect, love and understanding among the followers of various faiths. It
firmly believes that there must not be any compulsion in matters of
religion. It strongly rejects violence and terrorism in any form and under
any pretext.
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Welcome to Ahmadiyyat, The True Islam
The Community strives to revive faith in Allah; to expound
spiritual beauties and excellences of the teachings of Allah; to infuse hope,
faith and courage in the hearts of all races and nations of the world; and to
inculcate among them the spirit of tolerance, goodwill and a feeling of true
brotherhood. Thus it seeks to unite humanity with its Creator and thereby
establish peace throughout world. The Ahmadiyya Muslim Jam'a'at is
noted for its active engagement in social welfare and in meeting not only
the medical and educational needs of its own members, but also of
communities in which they reside. For instance, in Africa and Asia, there
are scores of Ahmadiyya Muslim schools and medical facilities operating
at no cost to the public.
The Name 'Ahmadiyya Muslim Jama 'aV
A census was taken in 1901 in India. The Promised Messiah and
Mahdi's issued a notice to his followers instructing them to record
themselves in the census papers under the title Ahmadi Muslims. Thus he
distinguished his followers from the other Muslims by conferring on them
the title of Ahmadi.
(Hadrat Ahmad, Hadrat Mirz'a Bashiruddin Mahmud Ahmad, p 43)
The name Ahmadiyya Muslim Jama 'at (Community) was given to
the Community by the Promised Messiah and Mahdi to commemorate the
name of the Holy Prophet who has the two names, Muhammad and
Ahmad. As the Promised Messiah and Mahdi's mission was to carry on
the work of the Holy Prophet Muhammad under his second name Ahmad.
The names, Ahmadi, Ahmadiyyat, Ahmadiyya Muslim Jam'a'at
(Community) are merely to distinguish Ahmadi Muslims from other
Muslims, and Ahmadi interpretation from other interpretations of Islam.
The Promised Messiah and Mahdi writes:
"The name which is appropriate for the Movement and which we
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Welcome to Ahmadiyyat, The True Islam
prefer for ourselves is Muslims of the Ahmadiyya sect. We have chosen
this name because the Holy Prophet had two names, Muhammad and
Ahmad; Muhammad was his name of glory, and Ahmad was his name of
beauty. In the name of Muhammad was implicit a prophecy that the Holy
Prophet , would punish with the sword such enemies as would attack
Islam with the sword and slaughter hundreds of Muslims. His name
Ahmad indicated that he would spread peace and security in the word. God
so arranged the life of the Holy Prophet , that his Meccan life was a
manifestation of his name Ahmad and Muslims were taught patience and
endurance. In his life in Medina, his name Muhammad was manifested.
But there was a prophecy that name Ahmad would be manifested again in
the Latter Days that a person would appear through whom the qualities of
beauty, which characterize Ahmad, would be manifested, and all fighting
would come to an end. For this reason it has been considered appropriate
that the name of this sect should be Ahmadiyya sect, so that everyone
hearing this name should realize that this sect has come into being for the
spread of peace and security and that it would have nothing to do with war
and fighting."
(Tabligh-i-Risalat Vol. IX, pp 90-91)
Ahmadis believe that the Promised Messiah and Mahdi's mission
was to cleanse Muslims of the errors and superstitious customs that had
crept into their beliefs and practices during fourteen centuries, and
following Islam the way it was practiced at the time of the Holy Prophet .
A tradition of the Holy Prophet states that the Ummati Muslimah will
divide into 73 sects:
if „s
taftariqu ummati 'ala thalathifiwwa sab'ina millatan kulluhum
finnan ill millatanwwahida
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'A time will come when my followers will become divided into
seventy-three sects. All of them except one will deserve the fire.'
(Tinnidhi abwabul 'iman b'ab iftaraq h'adhi hil ummati)
Thus, the Promised Messiah and Mahdi distinguished his
followers from the other Muslims by conferring on them the title of
Ahmadi Muslims.
Hadrat Musleh Ma'ud, Khalifatul Masih II writes regarding the
name, 'Ahmadiyyat':
"—The names Ahmadi, Ahmadiyyat, etc., do not point to a new
religion. Ahmadis are Muslims and their religion is Islam. The slightest
deviation from it, they consider wrong and degrading. True, Ahmadis have
adopted the names, Ahmadiyyat, Ahmadiyya Movement, Ahmadiyya
Jama 'at and so on. But adoption of a name is not the adoption of a new
religion. The name Ahmadiyyat is the name of reinterpretation or a
restatement of the religion of the Holy Qur'an. It is a restatement presented
under Divine guidance by the founder of the Ahmadiyya Movement. The
names Ahmadi, Ahmadiyyat, Ahmadiyya Jama 'at are merely to distinguish
Ahmadi Muslims from other Muslims and Ahmadi interpretation from
other interpretations of Islam. ...
— Different groups of Muslims, out of regard for their special
beliefs and outlook, have adopted different names. It becomes necessary
for us to adopt a name to distinguish ourselves from others. The best name
we could adopt was the name Ahmadi or Ahmadiyyat. This name has a
significance for our time. Ours is the time appointed for the propagation,
all over the world, of the Universal Message of the Holy Prophet — It is
the time for the diffusion of the Praises of God and for the spread of
knowledge of His bounty and beauty, and the time for the manifestation of
the attribute of Ahmadiyyat, the attribute of Muhammadiyyat having had
its manifestation already. A better name could not have been
adopted."
(Invitation to Ahmadiyyat, The London Mosque, 1980, p 3-4)
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Welcome to Ahmadiyyat, The True Islam
HADRAT MIRZA GHULAM AHMAD QADIANI,
THE PROMISED MESSIAH AND IMAM MAHDI as
Hadrat Mirza Ghulam Ahmad was the founder of the Ahmadiyya
Movement in Islam and was the Promised Messiah and Mahdi of the
Latter Days. He was born on February 13, 1835 in Qadian, India. He was
born a twin. His birth was preceded by the birth of a baby sister who died
within a few days. There is a reported prediction of the famous saint and
scholar Hadrat Muhiyuddin Ibn 'Arabi that the Promised Messiah would
be born a twin.
Mirza Ghulam Murtada, the father of Hadrat Ahmad, was a
chieftain of the Punjab and principal landowner of the village of Qadian.
His father had been entitled to a seat at the durbars of the Mogul emperor,
and this was continued for him under the Sikh and British governments.
He also owned houses in other towns. This did not imply riches, but it did
mean servants and a recognized position of authority. It also meant that
Ahmad was taught at home by various tutors.
The family was of noble descent, as it normally meant that it was
descended from a successful warrior. Around the year 1530, Mirza Hadi
Beg, a central Asian chieftain of Persian descent, moved out of Samarkand
and, accompanied by his family and about 200 retainers, entered the
Punjab and settled down in an open area in the district of Gurdaspur, about
70 miles East of Lahore. There he founded a walled and fortified village
which he named Islampur.
Mirza Hadi Beg was a descendant of the uncle of the famous Amir
Taimur and, as a scion of the royal family, which had founded the Mogul
Empire, he was granted an estate of several hundred villages and appointed
judge, or Q'adi, of the surrounding district. Islampur, the village he had
founded, came to be known as Islampur Q'adi. In course of time the word
'Islampur' was dropped and the village was called Qadian. This later
became Qadian.
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(Ahmad the Guided One, Iain Adamson, ppl 7-18)
Hadrat Ahmad led a wholly blameless, pure and beneficent life,
which followed in the minutest detail the pattern that had been established
by the Holy Prophet . Thus, his life greatly mirrored that of the Holy
Prophet . He had not received much formal education but had made a deep
study of the Holy Qur'an and of the scriptures of other faiths and was
richly endowed with knowledge of the profound eternal verities.
In 1876 Hadrat Ahmad's father fell ill. After spending a few hours
with his father, he retired to his room, and it was revealed to him that his
father would die the same day after sunset through the following verse of
the Holy Qur'an (3 June, 1876):
v * _ ,
wassania'i wattariq
By the heaven and the Morning Star. (86:2)
ra
(Dhikri Habib, p 224, by Hadrat Mufti Muhammad Sadiq , December, 1936;
Tadhkira, 2nd Edition, p 23)
He felt sad and a thought flashed through his mind that with the
death of his father, his financial support would also cease and days of
poverty may follow. He felt drowsy again and received a revelation {June
1876):
\ ' '*
6 jlc. ^Jl^J 4ill ^liilt
alaisallkhu bikafin 'abduhu
Is not Allah sufficient for His servant? (39:37)
(Kifabul Bariyya, p 162, 163)
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These words were so impressed in his mind and he realized that
Allah would not forsake him, and He Alone will take care of his needs. So
it happened. Throughout the remainder of his life, Allah blessed him and
all his needs in all his endeavors were fulfilled by Allah. As it was revealed
to him, his father died on the same day, after sunset. The Promised
Messiah and Mahdi got the words of the above revelation engraved in a
ring. Ahmadis all over the world wear rings with the words of the above
revelation inscribed in a beautiful layout.
- -as - -ra
(Sirat Hadrat Masih Ma 'ud and Mahdi by Sheikh Ya 'qub l Ali Trfani ,p31)
Hadrat Mirza Ghulam Ahmad was known from an early age for
his truthfulness, piety, and integrity. His knowledge of Islam and his
devoted defense of it against all critics was renowned. However, when he
declared himself to be Promised Messiah under Divine guidance in 1891,
those that had revered him now attacked him. Undaunted, he continued his
claim to be the Messiah, as foretold by the Holy Prophet , and the
prophecies of the Holy Qur'an and Bible. In fact, he fulfilled all the
existing prophecies concerning the advent of a reformer in the Latter Days.
He also emphasized that his purpose in being appointed by Allah was to
bring new life to the religion of Islam, which had become polluted and
corrupted over the ages, and to establish its supremacy over all other
religions.
He claimed that Islam is a living religion, following which, a seeker
can establish a living relationship with God and communion with Him. He
brought no new teachings, but was the most devoted follower and servant
of the Holy Prophet . He proclaimed that the Living God speaks to the
man who wholly submits to Him in Islam. The Promised Messiah and
Mahdi received verbal revelations from God for about three decades. His
revelations have been collected from his various works and published in
book form and is known as ' Tadhkira'. Hadrat Mirza Ghulam Ahmad , the
Promised Messiah and Mahdi after having a very successful life with
respect to his spiritual mission passed away on May 26, 1908 in Lahore,
India (Now Pakistan), (inna lillahi wa inn'a ilaihi raji'un)
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His body was brought from Lahore to Qadian, and his funeral
prayer was led by Hadrat Maulana Nuruddin", who later on became the
first Caliph of the Promised Messiah and Mahdi .
— as
Promised Messiah and Mahdi left behind him a community of
thousands, which has now swelled to millions worldwide and is carrying
on with his mission.
Maulana Abul Kalam Azad, Editor Akhbar 'Vakeel', Amritsar, India
commenting editorially, wrote the following at the demise of the Promised
Messiah and Mahdi .
" That person, a very great person whose pen had a magic in it and
a tongue which spell-bound its hearers; that person whose brain was a
combination of wonders, whose eye-sight was far reaching and whose
voice was like a resurrection and whose fingers entwined in the wires of
spiritual revolution, with fists like two well charged batteries; that person
who for thirty years was like a spiritual earthquake and storm in the world
of religion; and that person who, like a trumpet on the Last Day awakened
those who were lost in the slumber of worldly life .... has passed away
peacefully.
The demise of Mirza Ghulam Ahmad is not such that a lesson
should not be learnt from it Such people who bring a revolution into
the intellectual and religious world do not appear in the world often. Such
worthy historical revolutionary figures rarely come on the world scene,
and when they are deputed they bring about a memorable revolution in the
world Whereas the greatness of Mirza Saheb is recognized, there being
serious differences in terms of certain claims and beliefs, his passing away
has reminded the educated and the elite Muslims that a great man from
among us has forever left this world. And with him the outstanding
defense of Islam against the opponents, which was linked with his person,
has come to an end His peculiarity wherein he fulfilled the duty of a
victorious General of Islam against its enemies compels us to openly
recognize his services for Islam Mirza Saheb's literature produced
against Christians and Aryas has received general approval and acceptance,
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and in his uniqueness he stands in need of no introduction. We have to
recognize from our heart the values and the greatness of such literature
now that it has completed its task In the future, there is no hope that a
person of such greatness will ever again be born in India."
(Vakeel, Amritsar; Review of Religions Vol Lxxxvi, No. 5, May 1991, p. 3 8)
Children of the Promised Messiah and Mahdi as
According to the customs of the time, Hadrat Mirza Ghulam
Ahmad was married at an early age of sixteen, to his cousin, Hurmat Bibi.
From this marriage, two sons were born: Mirza Sultan Ahmad (1853-1931)
and Mirza Fadal Ahmad (1855-1904).
Neither of these sons performed Bai'at during the lifetime of the
Promised Messiah and Mahdi . However, Mirza Sultan Ahmad eventually
performed the Bai'at at the hands of Hadrat Mirza Bashiruddin Mahmud
Ahmad, Khalifatul Masih 11™
The first marriage of the Promised Messiah and Mahdi ended in a
permanent separation. Around the year 1881, when he was 46 years old,
the Promised Messiah and Mahdi started to receive revelations regarding
his second marriage:
"We give thee glad tidings of a noble son "
"Be grateful for My bounty that you have found My Khadijah. "
"I have determined to arrange another wedding for you. I shall make all
the arrangements and you will not be put to any trouble. "
Under Divine Will, Hadrat Mirza Ghulam Ahmad married a second
time on November 17, 1884. He was 49 years old at the time. His second
wife, Nusrat Jahan Begum, came from a noble Sayyed family of Delhi.
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From his second wife ten children were born whose name are as follows:
1. IsmatBibi April 15, 1886 July, 1891
2. Bashir Ahmad August 7, 1887 November 4, 1888
3. Bashiruddin Mahmud Ahmad January 12, 1889 November 8, 1965
4. ShaukatBibi 1891 1892
5. Mirza Bashir Ahmad April 20, 1893 September 2, 1963
6. Mirza Sharif Ahmad May 24, 1895 December 26, 1961
7. Mubaraka Begum March 2, 1897 May 23, 1977
8. Mirza Mubarak Ahmad June 14, 1899 Septemberl6, 1907
9. AmtulNaseer January 28, 1903 December 3, 1903
10. Amtul Hafeez Begum June 25, 1904 May 6, 1987
Claims of the Promised Messiah and Mahdi as
Hadrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdi
made the following three major claims:
1. The "Messiah" of the Christians and the "Mahdi" of the
Muslims were the same person, and that he himself was that
person.
2. He is the Promised Messiah and Mahdi (Guided Leader)
mentioned in the prophecies of the Holy Prophet and of
Jesus in the Bible.
3. Jesus of Nazareth did not die on the cross, rather he died a
natural death and would not return.
The Promised Messiah and Mahdi writes:
"The holy and pure revelation of God Almighty has informed me
that I have been sent by Him as the Promised Messiah and the Mahdi, and
the arbiter for the internal and external differences. The names Messiah
and Mahdi which have been given to me; the Holy Prophet also has
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mentioned me by these names. Furthermore, God Almighty through direct
revelation has given me these names. Moreover, the conditions of the
world in this age demanded that this must be my name. So, there are three
witnesses to my names. My God who, is the Lord of the Universe (Creator
and Sustainer of the Universe), I make Him as my witness and declare that
I have been appointed by Him."
(Arba 'in, No. 1, page 3)
The Promised Messiah and Mahdi has further stated:
"If I am called Nabi or Rasul by God, how can I deny it? These
titles have been applied to me by God Himself. How can I fail to use
them? Why should I fear anyone but Him? I say on oath in the name of
God who has sent me, to fabricate anything in Whose name is to earn His
curse — that He has sent me after making me the Promised Messiah, that I
have full faith in the manifest revelation vouchsafed to me, the truth of
which has become established for me by sign after sign. My faith in it is as
firm as is my faith in the verses of the Holy Qur'an. There is no difference,
not the slightest. I am ready to stand in the House of God and declare on
oath that God Who speaks to me is the same God Who spoke to Moses, to
Jesus and to the Holy Prophet Muhammad , the Elect. Earthly signs have
witnessed to my truth as well as Heavenly signs. Heaven has witnessed for
me, as the Earth. Both have declared that I am the Promised Vicegerent. I
was to be rejected also, according to the prophecies. Those whose hearts
are shrouded by prejudice do not accept. But I know God will help me the
way He has always helped His Messengers. My opponents shall fail. They
have not the help of God.
Remember wherever I have denied being a Prophet (Nabuwwat) I
have denied it in the sense that I am neither an independent bearer of a
Law or Shari'ah, nor am I an independent Prophet, a Prophet in my own
right. But in the sense that I have received spiritual grace from my Mentor
and Master, my Rasul, that I have been awarded his name and have been
gifted with knowledge of the unseen through him, and because of him, I
am a Rasul and Nabi but without a Shari'ah.
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Being a Nabi in this sense I have never denied. In this sense God
has called me a Nabi or Rasul. So in this sense I do not deny being a Nabi
or Rasiil."
-as
(A Misunderstanding Removed, The Promised Messiah and Mahdi )
Promised Messiah and Mahdi writes:
"Through revelation it has been made fully clear to me by God
Almighty that the Messiah which was destined to come for this Ummah
right from the beginning, and that last Mahdi who at the time of
deterioration of Islam and the spread of the falsehood, has been directly
guided by God Almighty and who is to present the Heavenly food (The
Holy Qur'an) in a new fashion to the humanity, and about whom the Holy
Prophet had foretold 1300 years ago, I am that person."
(Tadhkaratush Shahadatain, p 473)
Promised Messiah and Mahdi further writes that the gist of our
faith is:
<JJt J>Sj iLii ill I VI <il i
la ilaha illallahu muhammadur rasulullah
There is none worthy of worship but Allah, Muhammad is the Messenger of
Allah
Our belief, which we hold in this life here on earth and to which we
will continue to adhere firmly till the time that we pass on to the next
world, is that our spiritual leader and master, Muhammad is the Seal of
the Prophets and the Best of the Messengers. At his hands religion has
been perfected and blessings of Allah have been consummated which lead
man to the right path and further on to God Himself. We hold this positive
belief with absolute certainty that the Holy Qur'an is the seal of all Divine
books and not an iota can be added to or subtracted from its prescribed
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teachings, inhibitions, commands and injunctions. There will be no
revelation or word from God which may amend or abrogate or change or
alter any of the injunctions of the Holy Qur'an. If anyone subscribes to
such views, in our opinion, he ceases to belong to the body of believers
and becomes an infidel thereby."
(Ruh'ani Khaz'a'in, Vol. 3: Izala-i-Auham, p 170)
The Mission of the Promised Messiah and Mahdi as
The mission of the Promised Messiah and Mahdi has been told by
the Holy Prophet :
A%k *>S JUj jt Jaij '<]' til t|jilL tiki c^lLl j\ cjk $
lau kanal 'imanu mu'allaqan biththurayya lana lahu rajulun
au rijalummin ha'ula'i
"He would restore faith back to the earth even if it had ascended to the
Pleiades" i.e. He would re-establish faith by means of Heavenly signs."
(Bukh'ari Kifabuttafsir Surah Al-Jumu'ah wa Muslim)
The Promised Messiah and Mahdi has stated his mission that he
has come to do the following:
i. Establish pure Unity of God free from all polytheistic ideas.
ii. Strengthen relationship between man and his Creator.
iii. Establish virtue and righteousness.
iv. Create faith in God by demonstrating power of God by
Heavenly signs,
v. Lead man out of the darkness of doubt and disbelief into
the light of faith and certainty,
vi. End war and violence and usher an Era of universal peace,
vii. Unify the mankind under the banner of Islam.
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viii. Purify Islam of extraneous errors and to present and
propagate a true picture of Islam.
The Promised Messiah and Mahdi writes about his mission:
"The purpose for which God has appointed me is that I should
remove the malaise that afflicts the relationship between God and His
creatures, and should restore the relationship of love and sincerity between
them. Through the proclamation of truth I should bring about peace by
putting an end to religious wars and should manifest the verities which
have become hidden from the eyes of the world. I am called upon to
demonstrate that spirituality, which has been overlaid by selfish darkness.
It is for me to demonstrate in practice and not only in words, the Divine
attributes which penetrate into the hearts of people and are manifested
through prayer and concentration. Most of all it is my purpose to plant
once more in the hearts of people the pure and shining unity of God which
is free from every suspicion of paganism and which has completely
disappeared. All this will be accomplished not through my power, but
through the Power of Him Who is the God of Heaven and earth."
(Lecture Lahore, p 47)
"God has sent me into the world so that through gentleness,
kindness and meekness, I should draw towards God and His Holy
Guidance such people as are involved in error, and should make them tread
along the path of righteousness to the light which has been bestowed upon
me. Man stands in need of such reasoning as would convince him that God
exists, inasmuch as a great part of the world is being driven to ruin for lack
of faith in the existence of God Almighty and His revealed Guidance.
There is no clearer and easier way of believing in the existence of God that
He reveals to His special servants that which is hidden and will come to
pass in the future. He discloses to those who are close to Him the hidden
secrets, which are beyond the power of human intellect and faculties to
discover. There is no way for man to be enlightened through his own
efforts about the secrets of the future, which are beyond the reach of
human faculties, especially those matters which are related to existence,
Divine power and command.
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God, of His own beneficence, has chosen me out of the whole
world so that through manifestations of His Signs, He should bring back to
the right path those who have gone astray."
(Taryaqul Qulub, p 13)
Status of the Promised Messiah and Mahdi as
Many traditions of the Holy Prophet have stated the status of the
Promised Messiah and Mahdi . One of the traditions is as follows:
4JJI aatl-^ 4JU «• WW \c- lj»-sT jjj 6jjutia aJ)<\H°lj Ijti
fa idha ra 'aitumuhu faba yi'uhu wa lau habwan 'alaththalji fa
innahu khalifatulla hilmahdi
When you hear the advent of Mahdi, it is then enjoined on you to enter
his Bai'at even if you have to walk on snow by crawling and creeping to
reach him, for indeed he is Khalifatullah Mahdi.
(Kanzul Ummai, Also footnotes to Musnad Ahmad bin Hanbal, Vol. 6,
p 29-30; Abu Da 'ud Vol. 2, Bab Khurujul Mahdi)
Other traditions of the Holy Prophet are:
fal yaqra'hu minnissalam
The one who recognizes the Promised Mahdi, he should convey my
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Salam 'to him.
(Durr-i-Manthur, Vol. 2, p 445)
6 ' ^ y ' , £ ° ' s J> ** ' * '
wa 'ala ra'sihi malakufiyyunadi hadhal mahdiyyu
khalifatullahi fattabi'u hu
Angels of God will work in support of Mahdi and through God's
revelations will encourage people to join the followers of the Mahdi
(Yan'abi 'almuwwadat, p 447)
' ? ° - " ■■ ' "
man mata wa lam ya'rif imama zamanihi faqad mata maitatal
jahiliyyata
He who dies in a condition that he has not recognized the Imam of the
Age dies a death of ignorance
(Musnad Ahmad bin Hanbal Vol. 4, p 96; Baharul Anwar, Vol. 13)
The Promised Messiah and Mahdi has described ten distinctive
favors which God has bestowed upon him:
1. God has bestowed upon me the understanding of the
Qur'an.
2. God has taught me the language of the Qur'an in a
miraculous manner.
3. God accepts my prayers more than of any other person.
4. God has supported me with Heavenly signs.
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5. God has bestowed upon me signs from the earth.
6. God has promised me that I shall triumph over everyone
who comes forward to oppose me.
7. God has given me the good tidings that my followers will
always triumph over others through their reasoning in
support of the truth, and that they and their progeny will be
greatly honored in the world, so that they should see that he
who comes to God never suffers a loss.
8. God has promised me that till the Day of Judgment, He will
continue to manifest my blessings, so much so, that kings
will seek blessings from my garments.
9. Twenty years ago, God informed me, that I would be denied
and that people would not accept me, but that God would
accept me and would manifest my truth through powerful
assaults.
10. God has promised me that for the purpose of repeating the
light of my blessings, a person will be raised from among
my progeny into whom God will breath the blessings of the
Holy Spirit. He will be characterized by inner purity and
will have a close relationship with God. He will be a
manifestation of the True and High, as if God had
descended from Heaven.
(Toll fa Golarviyyah, p 90)
The Promised Messiah and Mahdi . further writes:
"I declare in the Name of God Almighty who holds my life in His
hands that He has appointed me, and He has named me as a 'Prophet', and
he has addressed me by the name of 'Promised Messiah', and in my support
He has shown glorious signs which reach to 300,000 in number."
(Tatamm 'a Haqiqatul Wahi, p. 68)
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Heavenly Signs in Support of Promised Messiah and
Mahdi as
The Heavenly signs shown by God in the support of the Promised
Messiah and Mahdi are most remarkable and the majority of them were
the fulfillment of his prophecies contained in Divine revelations granted to
him. The Promised Messiah and Mahdi began to receive revelation in
1876, and as time passed, his experience of revelation multiplied
progressively. Everyone of his revelation was clearly fulfilled according to
its tenor at its due time; some of them that related to future events have
been fulfilled from time to time since his death and some await
fulfillment.
He was granted progress and victory in the face of severe
opposition and heavy odds. His enemies were humiliated and were
unsuccessful. He won all the lawsuits filed against him, as was foretold.
His wicked enemies were victims of Divine punishment as a result of his
prayers. He has given many instances of acceptance of his prayers for his
friends in most unexpected circumstances. Some signs are the incidents
where many sick persons close to death and suffering from incurable
diseases recovered as a result of his prayers. In some of the signs God
showed natural catastrophes in his support. Some signs are related to
challenges of Mub'ahilah (prayer contest) to his opponents. Whosoever
accepted such a challenge died or met with a dire fate. The most
remarkable and dramatic fact about his signs is that he foretold the results
by quoting his revelations which were frequently published or made
known beforehand to hundreds or thousands people. He challenged his
opponents, both Muslim and non-Muslims, to compete with him in
showing such signs of Divine support. No one had the courage to accept
the challenge. The Promised Messiah and Mahdi claimed that his signs
were the result of blessings of the Holy Prophet . They were in fact
continuing miracles of the Holy Prophet . He was merely his servant
whose mission was to uphold his honor in this age. The revelations
granted to him and the signs shown by him are irrefutable proof of his
truth and prove that Islam is a true and living religion. Thus Hadrat Mirza
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Ghulam Ahmad, the Promised Messiah and Mahdi gave fresh and living
proof of the existence of Almighty God and challenged the unbelievers
and atheists of the modern age.
(The Promised Messiah and Mahdi, Dr. Aziz Ahmad Chaudhry, p 28)
1. The Eclipses of the Sun and the Moon
The Holy Prophet had announced a very clear and definite
sign of the appearance of the Mahdi which was not in the power of
anyone to manufacture or improvise. Darqutni, an eminent and
recognized authority on Hadith, had recorded that the Holy
Prophet said:
( _pSjVlj d)j)A Mill Jj yJLo UjXi LJ (^JLtJH LiiJ^oJ ^1
* J * ' Os - 1 ". ,' ' ? * ' Os
^i ^jnft i Till ■ a i "V" j ^y uc> "j (j- ^-il uj* j^v^H ■ S ■ uSij
- ( _pajVlj d)j) A mi 1 1 4ill J) ji-o u^Sj LJ j 4i_o ■ a JaJJl
inna limahdiyyina ayataini lam takuna mundhu
khalqissamawati wal ardi tankasiful qamaru li awwali lailatin
min ramadana wa tankasifushshamsu finnisfi minhu wa lam
takuna mundhu khalqalla hussamawati wal ard.
For our Mahdi there are appointed two signs which have never been
manifested for any other claimant since the creation of the Heavens and
the earth. They are that at his advent there shall occur an eclipse of the
moon on the first of (Its appointed nights), and an eclipse of the sun on
the middle one of (Its appointed days) and both will occur in the same
month of Ramadan.
(Sunan Dar Qutni vol 2, p 65, Bab Safatus-Salatulkhusuf)
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In this Hadith four conditions have been stated, which if
fulfilled will become a sign of the truth of the Imam Mahdi:
The eclipses of the moon and the sun occur according to the
set laws of nature as related to astronomy. According to these laws,
if Hi/rah Calendar is used, the dates on which a lunar eclipse can
occur are the \3th, 14 th or 15 th nights of the lunar month. And the
dates on which a solar eclipse can occur are the 27 th, 2Sth or 29 th
of the lunar month. The sign mentioned by the Holy Prophet ,
therefore, was that the moon would be eclipsed on the \3th night of
the lunar month, and the eclipse of the sun would take place on the
28 th of the same month, which will be the month of Ramadan. The
sign was to appear after and not before the advent of the Mahdi.
Some have objected that the lunar eclipse should have
occurred on the first night of Ramadan. They ignore the laws of
astronomy and the established movements of celestial bodies.
Furthermore, the Arabic word for moon used in the above stated
Hadith is Qamar, which is used for the moon on the fourth lunar
night and onward; whereas, the moon of the first three nights is
called Hilal'm Arabic.
The above stated Hadith does not mean to say that the lunar
and solar eclipses have never occurred in the month of Ramadan
before. In fact, according to astronomers they have occurred many
times in the month of Ramadan since the time of the Holy
Prophet . The crucial point is that there would be a claimant of
being Mahdi at that time and he will proclaim this occurrence to be
a sign for him. This is exactly what happened.
Hadrat Mirza Ghulam Ahmad founded the Ahmadiyya
Movement in Islam in 1889, and announced his claim of being the
Reformer of the age. Later on, in 1891, under Divine guidance he
claimed to be the Promised Messiah mentioned in the prophecies of
the Holy Prophet , and Jesus in Bible. The sign of eclipses of the
moon and the sun in the month of Ramadan was shown in 1894. An
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eclipse of the moon occurred on Thursday night, the 13 th of
Ramadan, 1311 Hijrah (21 st March, 1894), and the eclipse of the
sun occurred on the 28 th of the same month of Ramadan (6 th April,
1894), in exact accord with the prophecy of the Holy Prophet .
Hadrat Mirza Ghulam Ahmad proclaimed the eclipses in Ramadan
of 1894 to be a great sign in his favor. There have been many
claimants of being Mahdi m Islamic history, but this sign was never
shown for any one of them. This sign about the Mahdi is found in
the books of Hadith collected by both Shi'ah and Sunni sects. A
great many of Islamic religious books mention this prophecy about
the expected Mahdi.
(The Promised Messiah and Mahdi, Dr. Aziz Ahmad Chaudhry, pp 77-78)
These eclipses were visible over a large part of Asia
including India. The same phenomenon was repeated in the United
States of America in 1895.
(The Story of Eclipses, George P. Chambers, p 33, London, 1902)
The sign of the eclipses was beyond the power of any
person to show. The Promised Messiah and Mahdi considered this
sign of the eclipses to be very significant and said that with this
sign, the foundation of the victory of Islam had been laid. He also
said that mosques will be built and people will join Islam in hordes.
The Promised Messiah and Mahdi has written about this sign in
many of his books. He writes:
"And I also swear by God Almighty that I am the Promised
Messiah and I am the same person who was promised by the
Prophets. There is news about me and my age in the Torah, the
Gospels, and the Holy Qur'an. It is stated that there will be eclipses
in the sky and severe plague on the earth."
(Da'fiulBaTa',pl8)
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2. Extraordinary and Miraculous Knowledge
of the Holy Qur 'an and Arabic Language
Arabic is the language of the Holy Qur 'an. For perfect
understanding and propagation of Qur 'an, adequate knowledge of
Arabic is essential. The Promised Messiah and Mahdi had no
formal education of Arabic in any school. To begin with his
knowledge of this language was elementary. However, after God
selected him as a reformer — a Mahdi and Messiah, he was blessed
with extraordinary and miraculous knowledge of Arabic. He
claimed that Allah invested him with knowledge of forty thousand
important words of Arabic through Divine revelation in a single
night. This was no empty boast. Subsequently he wrote a score of
books in Arabic including, 'Karamatus-Sadiqin, Nurul Haq, and
Khutbah Utiamiyyd and challenged Muslim religious scholars of
India and Arabia to compete with him in producing religious
literature in Arabic of equal literary excellence and richness in
meaning. None among his opponents dared to take up the challenge
and they were all silenced. He claimed that Allah the Gracious has
blessed him with extraordinary and miraculous knowledge of the
Holy Qur 'an and Arabic language. He also challenged his
opponents to compete with him in writing commentary in Arabic of
any selected verses of the Holy Qur'an. Scholars from Arabic
countries were also invited. No one dared to accept the challenge.
The unique excellence of his Arabic prose and poetry is admitted
by recognized authorities of Arabic language. This was a great
intellectual miracle shown by the Promised Messiah and Mahdi
(The Promised Messiah and Mahdi, Dr. Aziz Ahmad Chaudhry, p 30)
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Fulfillment of the Prophecies of the Promised Messiah
and Mahdi as
Few examples of the prophecies of the Promised Messiah and
Mahdi , which were announced beforehand by him and were fulfilled
beautifully, are presented here:
The Prophecy Concerning Birth of a Son
One of the prophecies revealed to the Promised Messiah
and Mahdi by God Almighty was that He would bestow on him a
son who would be a sign of Allah's Mercy, Power, Grace and
Beneficence, and through whom the message of Islam and
Ahmadiyyat would be carried to the ends of the earth. This
prophecy was fulfilled in the person of Hadrat Mirza Bashiruddin
Mahmud Ahmad , his eldest son from his second wife, Hadrat
Nusrat Jahan , who became the second Khali fah on March 14,
1914 at the age of 25. Therefore, he was also known as Hadrat
Musleh Ma'ud, the Promised Reformer. The background of the
prophecy is as follows:
In 1885, some Hindus of Qadian wrote a letter to Hadrat
Mirza Ghulam Ahmad, the Promised Messiah and Mahdi asking
for a sign to be shown to them within a year, between September
1885 and September 1886. He replied to their letter in affirmative.
Hadrat Ahmad undertook to spend 40 days in a solitary
retreat in January 1886 in Hoshiarpur, spending all his time in
Divine worship and supplication. At the end of this period, he was
granted the glad tidings of an illustrious son to be born within nine
years. He published a handbill on February 20, 1886 from
Hoshiarpur, detailing the revelation from God in the form of a
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Welcome to Ahmadiyyat, The True Islam
prophecy. The exact words of the prophecy which has been
fulfilled word by word in the person of Hadrat Khalifatul Masih II
are as follows:
"God the Merciful, the Noble, the High, the Exalted, who
has power to do all that He Wills (Glory be to Him and exalted be
His name), has vouchsafed to me the following revelation:
I confer upon thee a Sign of My mercy according to thy
supplications. I have heard thy entreaties and have honored thy
prayers with My acceptance through My mercy and have blessed
this thy journey. A sign of power, mercy, nearness to me is
bestowed on thee and thou art granted the key of success and
victory. Peace be on thee, O victorious one. Thus does God speak
so that those who desire life may be rescued from the grip of death,
and those who are buried in the graves may emerge therefrom, and
so that the superiority of Islam and the dignity of God's word may
become manifest unto the people, and so that truth may arrive with
all the blessings and falsehood may depart with all its ills, and so
that people may understand that I am the Lord of Power, I do
whatever I Will, and so that they may believe that I am with thee,
and so that those who do not believe in God and deny and reject
His religion and His Book and His Holy messenger Muhammad ,
the Chosen One, may be confronted with a clear sign and the way
of the guilty ones may become manifest.
"Rejoice, therefore, that a handsome and pure boy will be
bestowed on thee. Thou will receive a bright youth who will be of
thy seed and will be of thy progeny. A handsome and pure boy will
come as your guest. His name is Emmanuel and Bashir. He has
been invested with a holy spirit and he will be free from all
impurity. He is the light of Allah. Blessed is he who comes from
Heaven. He will be accompanied by grace which shall arrive with
him. He will be characterized with grandeur, greatness and wealth.
He will come into the world and will heal many of their disorder
through his Messianic qualities and through the blessings of the
Holy Spirit. He is the Word of Allah for Allah's mercy and honor
have equipped him with the word of Majesty.
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He will be extremely intelligent and understanding and will
be meek of heart and will be filled with secular and spiritual
knowledge. He will convert three into four (of this the meaning is
not clear). It is Monday, a blessed Monday. Son, delight of heart,
ty* jji uii &\k 5 5uitj jail ^Li j±j\j jjvt %L*
pi o mil
mazharul awwali wal akhari mazharul haqqi wal 'ala-i ka
annallaha nazala mi nassama-i
high ranking, noble; a manifestation of the First and the Last, a
manifestation of the True and the High; as if Allah has descended
from Heaven. His advent will be greatly blessed and will be a
source of manifestation of Divine Majesty. Behold, a light cometh,
a light anointed by God with the perfume of His pleasure. We shall
pour Our spirit into him and he will be sheltered under the shadow
of God. He will grow rapidly in stature and will be the means of
procuring the release of those held in bondage. His fame will
spread to the ends of the earth and peoples will be blessed through
him. He will then be raised to his spiritual station in Heaven. This
is a matter decreed, iL^ii I3JI &\k j (wa kana amran maqdiyya)."
(19:22)
The words beginning with: A handsome and pure boy; and
ending with: He who comes from Heaven; indicate a short life, for
a guest is one who stays for a few days and then departs before
one's eyes. The succeeding sentence refers to the Promised
Reformer who was named Fadl in the revelation.
(Green announcement p 21 footnote, Tabligh Risalat Vol. I, p 141;
Tadhkira (English Translation), Muhammad Zafrulla Khan, pp 85-86)
The prophecy was published on February 20, 1886 in the
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form of a leaflet on ordinary papers. Later on, the Promised
Messiah and Mahdi printed another leaflet on March 22, 1886 in
which he mentioned, on the basis of Divine revelation, that the
promised son will be born within a period of nine years.
What happened afterwards was that instead of a son, the
first child born after the prophecy was a daughter. Ignorant people
ridiculed this. Later, a son was born on August 17, 1887 but he died
on November 4, 1888. He was named Bashir Ahmad and has
become known as Bashir Awwal (Bashir, the first). At the death of
this son once again the opponents raised a lot of hue and cry and
strongly criticized the truth of this prophecy and rejected it all
together.
~as
At this point, the Promised Messiah and Mahdi wrote a
small leaflet on December 1, 1888 in which he explained the true
meaning of the prophecy and declared very emphatically that come
what may, the Promised son will be born within the stipulated
period of nine years from the date of its first pronouncement, i.e.,
February 20, 1886.
This leaflet which reiterated the glad tidings of the birth if
the promised son, was printed on green papers and was most
appropriately named and is generally known as "Sabz Ishtihaf
(Green leaflet).
According to the original prophecy, by the grace of Allah,
the Promised Messiah and Mahdi was blessed with a son on the
12th of January 1889 about whom he was told by Allah that this
was the promised son. Thus, the prophecy was fulfilled most
magnificently.
(Ataul Mujeeb Rashed, Imam, london Mosque, The Ahmadiyya
Gazette, February, 2002, p 6)
In 1944, God manifestly revealed to the Hadrat Khalifatul
Masih II that he was the Musleh Ma 'ud (Promised Reformer). At
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that time he openly declared that he was the promised illustrious
son of the Promised Messiah and Mahdi mentioned in the
prophecy. Hudur made this announcement on 20th February 1944
at Hoshiarpur before a large gathering in the following words:
"Under the Divine command, I swear by God and announce
that He has nominated me as the Promised Son according to the
prophecy, who is to convey his (Promised Messiah) name to the
corners of the earth. I do not say that I am the only Promised one
and no other Promised one will come till Doomsday. From the
prophecy, it seems that some other Promised one will also come.
Some of them may come even after centuries. Rather God has
intimated me that He will send me again to this world in some later
age and I shall come again in times of polytheism. This means that
my spirit shall be given to some other person who will be
possessing faculties like me. He will do the job of reformation of
the world by following in my footsteps. Therefore, those who are
to come will come according to the Divine promises in their own
times. What I say is that the prophecy has been fulfilled in my
person that was given to the Promised Messiah and Mahdi in the
house in front of me in this city of Hoshiarpur which he announced
in this very town and about whom he said that he will be born
within nine years. Now there will be no one else to claim truthfully
the fulfillment of this prophecy."
(Al-Fadl, 19th February, 1960)
Hadrat Musleh Ma 'ucP was a genius and possessed a dynamic
personality. He was the image of his great father. His period of Khilafat
lasted 52 years. This became the glorious period in the history of the
Jama'at. Membership increased vastly, numerous missions and mosques
were established in various foreign countries with his efforts and
administrative ability. When storms of persecution arose as a result of
bigotry and fanaticism, his forbearance and prayers steered the community
out of dangers.
He fulfilled every aspect of the great prophecy by the Promised
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Messiah and Mahdi . How could one have predicted about such a son
without knowledge from God? Even when a son was born how could one
have known that he will reach adulthood in a land of epidemics and
fanatics and that he will possess so many great qualities and achieve so
much success. Fulfillment of this prophecy is an irrefutable proof of the
truth of the Promised Messiah and Mahdi .
Prophecy Regarding Pundit Lekh Ram
Pundit Lekh Ram was a leader of Arya Samaj in India. Arya
Samaj was a highly militant and dogmatic sect of Hinduism which
fiercely attacked both Islam and Christianity because they were
attracting too many converts, especially from the lower castes.
Pundit Lekh Ram was a persistent enemy of Islam and always used
the foulest language in attacking the character of the Holy Prophet
Muhammad . Many a times the Promised Messiah and Mahdi did
his best to stop him without success. He arrogantly wrote to the
Promised Messiah that as far as he was concerned, the Promised
Messiah has full freedom to publish whatever prophecy he liked
against him, he could not care less. The Promised Messiah and
Mahdi turned to his God and received the revelation:
'ijlun jasadullahu khuwarun lahu nasabunwwa 'adhabun
A miserable half-dead calf; nothing awaits it but disgrace and destruction.
(Kafamatus-Sadiqin)
On February 20, 1893, the promised Messiah and Mahdi
made the following announcement:
"Within six years from today, this man will be overtaken
bysevere torment as a punishment for the disrespect which he has
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shown towards the Holy Prophet ."
(Announcement of February 20, 1893, attached to A'ina Kamalat-i-Islam)
Declaring his prophecy and this revelation, the Promised
Messiah and Mahdi wrote (addressing all religious parties): 'If
within six years from today, February 20, 1893, this man does not
meet with punishment from God, which is unusual in its poignancy
and tragedy and which impresses all and sundry with the fear of the
Lord, then let everybody think that I am not from God.'
(Majmu'a-i-Ishtiharat, Vol. 1, p 373; Invitation to Ahmadiyyat, london
Mosque, london, UK, 1980, p 259)
Some people criticized the prophecy and said it was mere
conjecture and anything could happen in six years. The Promised
Messiah and Mahdi replied that prophecy will be fulfilled in an
extraordinary way.
Lekh Ram ridiculed the prophecy and announced that
Hadrat Ahmad would die of cholera within three years. Hadrat
Ahmad wrote in April 1893 about a vision he had:
"This morning in the course of a light slumber I saw that I
was sitting in a large room where some of my friends were present
when a well-built man of terrible appearance, as if blood would
burst forth from his face, came and stood before me. When I raised
my eyes towards him I perceived that he was person of strange
build and character, as if he was not a man but was one of the
severe terrible angels who overawe all hearts. As I looked at him he
asked me: 'Where is Lekh Ram?' and he also named another
person and inquired where he was. Then I understood that this one
had been appointed for the chastisement of Lekh Ram and the other
person. ..."
(Ahmadiyyat: The Renaissance of Islam, Muhammad Zafrulla Khan,
Tabshir Publications, 1978, p 75)
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Welcome to Ahmadiyyat, The True Islam
In a Persian poem, Hadrat Ahmad referred to Pandit Lekh
Ram as follows:
"Beware O' foolish and misled enemy.
Fear the cutting sword of Muhammad* "
(Announcement of February 2, 1893, An attachment to A'ina
Kamalat-i-Islam; Riihani Khaz'a 'in, Vol. 12, p 123)
In an Arabic poem in his book "Kafamatus-Sadiqin" the
Promised Messiah and Mahdi wrote that God had revealed to him
that a mighty prophecy was to be fulfilled on a day next to an 'Id
Festival. This prophecy was fulfilled in a remarkable way on March
6, 1897. Lekh Ram was murdered in his well guarded house in
Lahore. It is said that the murderer was a fierce looking man who
had come to him as a seeker after truth and had stayed with him for
some time. He stabbed him with a dagger and then disappeared.
The murderer was never found. It happened on a Saturday, next to
the Muslim Festival of Id on Friday. Lekh Ram's death caused a
great uproar. It was alleged that the Promised Messiah and Mahdi
must have conspired this murder to fulfill his prophecy. The
Promised Messiah and Mahdi dismissed the accusation saying that
it was God who had ordained it, as He had revealed to him. It was
a victory for Islam and had proved the truth of word of God.
A Hindu secret society was formed and a reward was
offered for the person who would murder the Promised Messiah
and Mahdi . But Allah protected the Promised Messiah and
Mahdi from his enemies, throughout his life, as he had revealed in
the very beginning.
(The Promised Messiah and Mahdi, Dr. Aziz Ahmad Chaudhry, p 115-116)
What Pundit Lekh Ram had prophesied did not, of course,
come to pass. The Promised Messiah and Mahdi did not die within
the specified period and his children did indeed survive. A great
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sign was thus delivered to mankind within the stipulated time and
in circumstances as foretold and was testified as such by no less
than three thousand witnesses, Hindus and Muslims alike.
Dire End of Alexander Dowie of Zion, USA: A
Historical Prayer Duel
John Alexander Dowie was by birth a Scotsman. He was
born in Edinburgh in 1847 and studied for the Church in his early
years. In 1872, he went to Australia as a cleric and acquired a
certain degree of reputation for healing. In 1888 he came to the
United States of America and started the publication of a paper
called Leaves of Healing. In 1896 he founded the Christian
Catholic sect. In 1901 he started building a town in the State of
Illinois which he called Zion City. He established many factories
within the area of the town and became in effect the uncrowned
king of Zion City. In the same year he claimed to be Elijah or the
forerunner of the second coming of Jesus Christ.
Dowie was a bitter enemy of Islam and hurled vile abuse at
Islam and its Prophet and proclaimed his mission to destroy Islam
before the coming of Christ.
From the far distant land of India, and from a little known
and inaccessible town of Qadian, Hadrat Mirza Ghulam Ahmad
took note of his tall talk. He wrote to Mr. Dowie about his claim as
the promised Messiah and challenged him to a prayer contest that
each of them should pray to God that of the two, whoever was
impostor be punished and destroyed by God in the life time of the
other.
Tas
The Promised Messiah and Mahdi wrote:
"As regards the Muslims, we wish to point out respectfully
to Mr. Dowie that there is no need for the fulfillment of his purpose
to subject millions of Muslims to destruction. There is a very easy
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Welcome to Ahmadiyyat, The True Islam
way of determining whether Dowie's God is true or our God. That
way is that Mr. Dowie should keep me alone in his mind and should
pray that of two of us, the one who is false may die before the
other.
... The method I propose is that Mr. Dowie should come
into the field against me with the permission of his false god. I am
an old man of more than 66 years of age; I suffer from diabetes,
dysentery, migraine and deficiency of blood. I realize, however,
that my life depends not upon the condition of my health but upon
the command of my God. If the false god of Mr. Dowie possesses
any power he will certainly permit him to come forth against me. "
(Review of Religions, Urdu, Vol. 1, No. 9, pp 342-48)
The Promised Messiah and Mahdi further wrote To Mr.
Dowie in 1902:
"It should be remembered that I am not just an average
citizen of this country (India). I am the Promised Messiah who is
being awaited by Mr. Dowie. The only difference is that Mr. Dowie
says that the Promised Messiah will appear within 25 years and I
proclaim that he has appeared already and I am that person. ... If
instead of the destruction of all Muslims, Mr. Dowie's purpose can
be served by my death alone, he will have established a great sign,
in consequence of which millions of people will acknowledge the
son of Mary as god and will also believe in Dowie as his apostle. "
(Review of Religions, Urdu, Vol. 1, No. 9, pp 342-48)
When Mr. Dowie did not reply and remained silent, the
Promised Messiah and Mahdi made the statement:
"Though he may try as hard as he can to fly from death
which awaits him, yet his flight from such a contest will be nothing
less than death to him; and calamity will certainly overtake his
Zion, for he must bear the consequences either of the acceptance of
the challenge or its refusal. "
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Welcome to Ahmadiyyat, The True Islam
This challenge was widely published in the American Press.
The challenge was issued in 1902 and repeated in 1903. When Mr.
Dowie paid no attention to it, he was hard pressed by American
papers. Finally, Mr. Dowie announced in his paper, Leaves of
Healing of December 1903.
"In India, there is a Mohammadan Messiah who keeps on
writing to me that Jesus Christ lies buried in Kashmir. People ask
me why do I not send him the necessary reply? Do you think that I
should answer such gnats and flies? If I were to put my foot on
them, I would crush them to death. The fact is that I merely gave
them a chance to fly away and survive. "
Finally, the prophecy was fulfilled. Rebellion broke out
against Mr. Dowie in Zion. His wife and son deserted him and he
was charged with many illicit and immoral practices. He was
finally expelled from Zion and reduced to a miserable allowance.
On February 20, 1907 the Promised Messiah and Mahdi
issued another handbill announcing the appearance of another
Heavenly sign. The handbill said:
"God Says: I shall manifest a fresh sign of great victory.
This sign will be for the whole world and will be wrought by God's
hands from Heaven. Let every eye wait for it, for God will manifest
it soon ..., so that everyone might bear witness that this humble
one, who is being reviled from all directions, is from Him. Blessed
are those who would take advantage of it. "
(Announcement of February 20, 1907, Inner Title page of the
pamphlet: Qadian ke Arya aur Hum; Tadhkirah,English Translation,
Muhammad Zafrulla Khan, pp 386-387)
Within a fortnight of publication of this handbill came the
death of John Alexander Dowie. In 1905 Mr. Dowie suffered a
stroke and was paralyzed. On March 9, 1907 he died in misery and
pain.
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Death of Mr. Dowie and fulfillment of Promised Messiah
and Mahdi's prophecy was widely commented in American press.
A few samples are given:
The Dunville Gazette of June 7, 1907 wrote:
"Ahmad and his adherents may be pardoned from taking
some credit for the accuracy with which the prophecy was fulfilled
a few months ago. "
The Truth Seeker of June 15, 1907 wrote:
"The Qadian Man predicted that if Dowie accepted the
challenge, he would leave the world before his eyes with great
sorrow and torment. If Dowie declined, the Mirza said, the end
only would be deferred; death awaited him just the same and
calamity would soon overtake Zion. That was the grand prophecy:
Zion would fall and Dowie would die before Ahmad. "
Boston Herald of June 23, 1907 published a large
photograph of the Promised Messiah and Mahdi with the caption,
'Great is Mirza Ghulam Ahmad' and wrote:
"Dowie died with his hands fallen away from him and his
fortune dwindled. He suffered from paralysis and insanity. He died
a miserable death with Zion City torn and frayed by internal
dissension. Mirza Ghulam Ahmad comes forward frankly and states
that he has won his challenge. "
The Promised Messiah and Mahdi wrote:
"My mission was to break the cross. With Dowie's death,
therefore, a major proportion of that aim has been accomplished. In
the whole world Dowie was the principal exponent of the cross
who had claimed to be a prophet through whose prayers all
Muslims would be destroyed, Islam was to be effaced, and the
Ka'bah was to be demolished. God, therefore, destroyed him
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through me and I know for certain that the prophecy concerning
thedestruction of the swine has been manifestly fulfilled. I swear by
God that he was the swine whose destruction had been prophesied
by the Holy Prophet , to take place at the hands of the Messiah.
Had I not have challenged him to Mubahilah, nor invoked prayers
against him or published his destruction, his death would have been
of little significance for Islam. However, since I had already
published in the newspapers that he would die in my lifetime. I
have proved myself to be the Messiah and he an imposter. There
can be no great miracle than the fulfillment of the prophecy of the
Holy Prophet of Islam , which only an enemy of truth can deny."
(Addendum to Haqiqatul Wahi,pp 77-80)
Hadrat Mirza Ghulam Ahmad was comparatively an
unknown figure in the United States, yet his brave challenge to
John Alexander Dowie evoked worldwide publicity and the text of
his challenge was extensively published in various world
Newspapers, such as:
1.* The Argonout, San Francisco December 1, 1902
2.* New York Times March 29, 1903
3.* The Literary Digest (Vol. XXVI, No. 25) June 20, 1903
4. The Buffalo times June 25, 1903
5. The New York Mail & Express June 25, 1903
6. The Herald, Rochester June 25, 1903
7.* Baltimore American June 25, 1903
8.* The Daily Advertiser, Boston June 25, 1903
9.* Democrat and Chronicle June 25, 1903
10. The Democratic Chronicle, Rochester June 25, 1903
11.* The Albany Express June 25, 1903
12. The Record, Boston June 27, 1903
13. Desert English June 27, 1903
14.* The Pilot, Boston June 27, 1903
15. The Pathfinder, Washington June 27, 1903
16. The Detroit English News June 27, 1903
17.* The Inter Ocean, Chicago June 27, 1903
18.* The Burlington Daily Free Press (Vermont) June 27, 1903
19. New York Mail and Express June 28, 1903
20.* The Inter Ocean, Chicago June 28, 1903
21.* The Sunday Times-Union, Jacksonville June 28, 1903
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22.* Worcester Sunday Spy Massachusetts
23. The Baltimore American
24. Suanna News
25.* Montana Daily Record
26. Helena Record
27. The Richmond News
28. The Houston Chronicle
29. The Telegraph
30. The Groomshire Gazette
3 1 . Newton Chronicle
32. Chicago Interpreter
33 . The New York Times
34.* The New York Times
35.* The New York Times
36.* The New York Times
37.* The New York Times
38.* The New York Times
39.* The New York Times
40. * The New York Times
41.* The Commercial Advertiser, NY
42. Glasgow Herald
43. Morning Telegraph, New York
44.* The Times, London
45.* New York Daily Tribune
46.* New York Daily Tribune
47.* New York Daily Tribune
48.* The Outlook - The Week
49.* Chicago Evening American
50.* The Chicago Tribune
5 1 . The New York Times
52. The Times, London
53. Chicago Daily Tribune
54.* The Dunville Gazette
55.* The Truth Seeker, New York
56.* The Sunday Herald, Boston
June 28, 1903
June 28, 1903
June 29, 1903
July 1, 1903
July 1, 1903
July 1, 1903
July 3, 1903
July 5, 1903
July 17, 1903
July 17, 1903
July 28, 1903
October 17, 1903
October 18, 1903
October 19, 1903
October 20, 1903
October 21, 1903
October 22, 1903
October 24, 1903
October 25, 1903
October 26, 1903
October 27, 1903
October 28, 1903
November 9, 1903
April 2, 1906
April 3, 1906
April 5, 1906
April 14, 1906
March 9, 1907
March 10, 1907
March 10, 1907
March 11, 1907
March 12, 1907
June 7, 1907
June 15, 1907
June 23, 1907
(Fulfillment of a Grand Prophecy: Hadrat Ahmad's Challenge to John
Alexander Dowie, Anwer Mahmood Khan, pp 12-13; Fate of a False
Prophet, Syed Hasanat Ahmad, pp 5 & 6).
Newspaper clippings are included in the book, 'Fulfillment of a
Grand Prophecy: Hadrat Ahmad's Challenge to John Alexander Dowie,
Anwer Mahmood Khan, pp. 37-39."
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This was one of the many great signs shown by God, at the hands
of the Promised Messiah and Mahdi .
The Promised Messiah and Mahdi writes:
"In my age only in the month of Ramadan the eclipses of the Sun
and the Moon occurred; in my age only in accordance with the authentic
sayings of the Holy Prophet, the Holy Qur'an, and the earlier books, there
was a plague all over the country; and in my age only new models of
transport, namely, the railways came into existence. And in my age only, as
per my prophecies, terrible earthquakes came. Does not, then,
righteousness demand that one should not be bold in denying me? I swear
by Almighty God and say thousands of signs for establishing my truth
have been manifested. If this were a man's plan, never I would have
enjoyed such support and help."
(Haqiqatul Wahip 45)
The Promised Messiah and Mahdi further writes:
"The signs fulfilled so far are so numerous that there is no room for
an honest mind to deny them. All the earthly and heavenly signs of the
appearance of the Promised Messiah have been manifested in my time.
The eclipse of the sun and the moon in the month of Ramadan happened
some time ago, the comet has appeared; earthquakes have occurred;
epidemics became rampant; Christianity has forcefully spread in the world
and as was written, opposition to me has ben very intense. All these signs
have been fulfilled."
(Kifabul Bariyya, pp 259-260)
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A LIST OF THE PROMISED MESSIAH AND
MAHDl'S as BOOKS
JA
kl d ItSj ^ jJLa JUJI <_p=4^
yafidulmala hatta la yaqbiluhu ahadun
He will distribute so much wealth that there will be no one left to
accept the wealth.
(Sunan ibni Majah Kitabul Fitn Bab Fitnatul Dajjal wa Kharuj 'Isa ibni
Mary am wa Kharuj Yajuj wa Majujj
Hadrat Promised Messiah and Mahdi has written about his books:
"The books which I have written have been written with the help of
God Almighty. I won't say that these publications are revelations.
However, I must say that God Almighty has inspired me to write these
books. "
(Sirrul Khilafah, p 6)
NO.
NAME OF THE BOOK
TITLE IN ENGLISH
PUBLISHED
PAGES
1.
Aik 'Isa'i ki Tin Sawalun
ka Jawab
Response to the Three Questions
of a Christian
1876
40
2.
Brahin-i-Ahmadiyya, I
Proofs of Ahmadiyyat, I
1880
52
3.
Brahin-i-Ahmadiyya, II
Proofs of Ahmadiyyat, II
1880
80
4.
Brahin-i-Ahmadiyya, III
Proofs of Ahmadiyyat, III
1882
180
5.
Brahin-i-Ahmadiyya, IV
Proofs of Ahmadiyyat, IV
1884
361
6.
Purani Tahrirain
Old Writings (Written: 1879)
1899
44
7.
Surma Chashm Arya
Collyrium for Arya's Eyes
1886
276
8.
Shahna-i-Haq
Battalion of Truth
1887
123
9.
Sabz Ishtihar
Green Poster
1888
24
10.
Fatah Islam
Victory of Islam
1891
48
11.
Taudih-i-Maram
Explanation of Objectives
1891
52
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12.
Izala Auham, I
Removal of Suspicions, I
1891
222
13.
Izala Auham, n
Removal of Suspicions, II
1891
314
14.
Al-Haq Mubahisa Ludhiana
Ludhiana Debate
1891
115
15.
Al-Haq Mubahisa Delhi
Delhi Debate
1891
177
16.
Asmani Faisla
Divine Decision
1892
43
17.
Nishan-i-Asmani
Heavenly Sign
1892
56
18.
A'ina Kamalat-i-Islam*
Mirror of Islam's Excellences
1893
678
19.
Barakatud Du'a'
The Blessings of Prayer
1893
45
20.
Hujjatul Islam
Convincing Proof of Islam
1893
12
21.
Sacha'i ka Izhar
The Expression of Truth
1893
30
22.
Jang-i-Muqaddas
The Sacred Battle
1893
211
23.
Shahadatul Qur'an
Testimony of the Qur'an
1893
104
24.
Tohfa-i-Baghdad*
A Present to Baghdad
1893
33
25.
Karamatus-Sadiqin*
Miracles of the Truthful
1893
123
26.
Hamamatul Bushra*
Dove of Good News
1894
113
27.
Nurul Haq, I*
Light of the Truth, I
1894
186
28.
Nurul Haq, II*
Light of the Truth, II
1894
86
29.
Itmamul Hujja*
The Convincing Proof
1894
41
30.
Sirrul Khilafah*
The Secret of Khilafat
1894
117
31.
Anwarul Islam
The Light of Islam
1894
125
32.
Minanur Rahman*
Bounties of the Gracious
(Written: 1895)
1915
123
33.
Diaul Haq
The Light of the Truth
1895
75
34.
Nurul Qur'an I
The Light of the Qur'an, I
1895
42
35.
Nurul Qur'an II
The Light of the Qur'an, II
1895
83
36.
Mi'yarul Madhahib
The Standard of Religions
1895
34
37.
AryaDharm
The Arya Religion
1895
108
38.
Sat Bachan
The True Word
1895
176
39.
Islami 'Usui ki Philosophy
The Philosophy of the Teachings
of Islam
1897
138
40.
Anj am-i- Atham*
The End of Atham
1896
347
41.
Siraj-i-Munir
The Bright Lamp
1897
102
42.
Al-Istifta'
The Query
1897
32
43.
Hujjatullah*
Convincing Proof from God
1897
111
44.
Tuhfa-i-Qaisariyya
A Present to the Queen
1897
32
45.
Jalsa-i-Ahbab
Gathering of the Friends
1897
32
46.
Mahmud ki Amin
Mahmud's Amin
1897
8
47.
Sirajuddin 'Isa'i ki Char
Sawalon ka Jawab
An Answer to the Four Questions of
Sirajuddin, a Christian
1897
48
48.
Kitabul Bariyya
The Book of Acquittal
1898
366
49.
Al-Balagh*
The Conveyance of Message
(Written: 1897)
1922
100
50.
Zariiratul Imam
The Need for Imam
1897
48
51.
Najmul Huda*
The Star of Guidance
1898
149
52.
Raz-i-Haqiqat
The Secret of the Truth
1898
25
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Welcome to Ahmadiyyat, The True Islam
53.
Kashful Ghita
The Opening of a Curtain
1898
48
54.
Ayyam-i-Sulah
Days of Reconciliation
1899
200
55.
Haqiqatul Mahdi
The True Nature of Mahdi
1899
46
56.
Masih Hindustan Main
Jesus in India (Written: 1896) 1908
107
57.
Sitara-i-Qaisariah
The Star of the Queen
1899
18
58.
Taryaqul Quhib
Elixir for the Hearts
1899
400
59.
Tohfa-i-Ghaznavia
A Present for the Ghaznavi
(Written: 1900)
1902
62
60.
Ruidad-i-Jalsa Du'a'
Minutes of the Meeting for Prayer
1900
40
61.
Khutba-i-Ilhamiyya*
The Revealed Sermon
(Revealed: 1900)
1902
334
62.
Lujjatun Nur*
The Sea of Light (Written: 1900)
1910
140
63.
Government Angraizi aur
Jihad
The British Government and Jihad
1900
34
64.
Tohfa-i-Golarhviyya
A Present for the Golarhvi
1902
254
65.
Arba'in
Forty (Brochures), 4 Volumes
1900
142
66.
I'jazul Masih*
Miracle of the Messiah
1901
203
67.
Aik Ghalti ka Izala
A Misunderstanding Removed
1901
12
68.
Dafi-ul-Bala'
The Remover of the Calamity
1902
28
69.
Al-Huda*
The Guidance
1902
32
70.
Nazulul Masih
The Advent of Masih (Written: 1902)
1909
242
71.
Kashti-i-Nuh
The Ark of Noah
1902
88
72.
Tuhfatan Nadwah
A Present to the Nadwah
1902
16
73.
Pjaz-i-Ahmadi
The Miracle of Ahmadi
1902
101
74.
Review Bar Mubahisa
Batalvi wa Chakralvi
Review of the Batalvi and Chakralvi
Debates
1902
8
75.
Mawahibur Rahman*
Gifts of God
1903
144
76.
Nasim-i-Da'wat
The Breeze of Invitation
1906
104
77.
Sanatan Dharm
The True Teachings
1903
16
78.
Tadhkratush Shahadatain
A Narration of Two Martyrdoms
1903
128
79.
SiratulAbdal*
The Characteristics of Godly People
1903
21
80.
Lecture Lahore
The Lahore Lecture
1904
54
81.
Lecture Sialkot
The Sialkot Lecture
1904
46
82.
Lecture Ludhiana
The Ludhiana Lecture
1905
50
83.
Ahmadi aur Ghair Ahmadi
Main Farq
The Difference between an Ahmadi
and a Non- Ahmadi
1905
16
84.
Al-Wasiyyat
The Will
1905
34
85.
Chashma-i-Masihi
A Healing Fountain
1906
60
86.
Taj alliyyat-i-Ilahiyya
The Divine Manifestations
87.
88.
89.
90.
91.
*
(Written 1906) 1922 24
Qadian Ki Arya aur Ham Aryas of Qadian and We 1 907 44
Brahin-i-Ahmadiyya (Vol. 5) Proofs of Ahmadiyyat (Vol. 5) 1905 428
Haqiqatul Wahi* The Nature of Revelation 1906 720
Chashma-i-Ma'rifat The Fountain of God Realization 1908 436
Paigham-i-Sulah The Message of Reconciliation 1908 64
The Book is either entirely or partly in Arabic.
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BELIEFS OF AHMADIYYA JAMA' AT
The Promised Messiah and Mahdi writes about beliefs of
Ahmadis:
"We do believe that there is none worthy of worship except God
Almighty and Hadrat Muhammad , the Chosen One, is His Messenger and
the Kh'atamal Anbiy'a. We believe that angels are a reality, the Resurrection
is a reality and the Day of Judgment is a reality; that Heaven is reality and
so is Hell.
We do believe that whatever the Glorious and Majestic God has
stated in the Holy Qur'an and whatever our Prophet has stated is all,
according to the afore-mentioned statement, the truth. We do believe that
the person who subtracts an iota from the Islamic law or adds to it as
much, or lays the foundation in any manner for rejection of Islamic
injunctions, or attempts to declare unlawful what has been made lawful in
Islam, is an infidel and a renegade to Islam. We admonish our Jama 'at that
they must adhere tenaciously to the fundamental article of Islamic faith as
long as they live, and they should die holding fast to the same belief:
<Ut J>jj ItLi till i[ <Jt i
la ilaha illallahu muhammadur rasulullah
There is none worthy of worship but Allah, Muhammad is Messenger of
Allah
Also they must have firm faith in all the Messengers of Allah and
revealed Books which have been authenticated by the Holy Qur'an. They
should abide strictly by the Qur'anic injunctions. They should strictly
observe Prayers and Fast, pay Zak'at and perform the Hajj (Pilgrimage).
They should observe Islam by fully complying with all the injunctions,
obligations and prohibitions pronounced by God and His Messenger. In
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short, all such matters, be they beliefs or deeds, on which there was
consensus of opinion among our righteous predecessors and as are
understood to be Islam by the general consensus of opinion of those who
follow the traditions of the Holy Prophet of Islam, should be complied
with as being obligatory. We call to witness the Heaven and the earth, that
this exactly is our faith."
(Ayyamus-Sulh, 1st Edition: Ruhani Khaz'a'in, Vol. 14, p 323).
The Promised Messiah and Mahdi again writes about Ahmadiyya
beliefs:
"The summary and essence of our faith is that there is no one
worthy of worship except Allah and that Muhammad is the Messenger of
Allah. Our belief that we profess in this life and with which, through the
favor of God Almighty, we shall pass on to the next life, is that our lord
and master, Muhammad , the Chosen One, is the Seal of the Prophets and
best of Messengers, at whose hands the faith was perfected and the bounty
was completed through which by treading the straight path, a person can
reach God Almighty. We believe with absolute certainty that the Holy
Qur'an is the last of the Heavenly books and that not a word or vowel
point of its laws and limits and commandments can be added to or
subtracted from. No revelation can now be received from God which can
have the effect of modifying or abrogating the commandments of the Holy
Qur'an, or of changing any single one of its directions. Anyone who thinks
otherwise is, according to us, not a believer, and is a heretic and Kafir. We
also believe that even the lowest stage of the straight path cannot attain to
any stage of honor and perfection or of nearness to God except through the
true and perfect following of the Holy Prophet . Whatever is bestowed
upon us is by way of reflection and through the Holy Prophet ."
(Izala-i-Auham, pp 69-70)
The Promised Messiah and Mahdi further writes:
"The five pillars on which Islam is based are part of our faith. We
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hold fast to the Word of God, the Holy Qur'an, to which we are
commanded to hold fast. Like Faruq , we announce that the Book of Allah
suffices us, and like 'A'ishah , when there is a difference between the
Qur'an and Hadith, we give priority to the Qur'an. We believe that there is
no one worthy of worship except Allah and that our lord and master,
Muhammad , the Chosen One, is His Messenger and Khatamal Anbiya."
(The Essence of Islam, Vol. I, pp xiv-xv)
Ahmadis believe that Hadrat Mirza Ghulam Ahmad of Qadian is
the Promised Messiah and Imam Mahdi of the Latter Days who was sent
by God Almighty to serve Islam as prophesied by our master Prophet
Muhammad . Hadrat Ahmad is thus a servant and follower of Hadrat
Muhammad .
Ahmadis also believe that Prophet Jesus died a natural death like
other Prophets of God. This fact is mentioned in the Holy Qur'an and
proved by sayings of the Holy Prophet of Islam. It is very clearly
mentioned in the Holy Bible that he did not die on the cross but was saved
and he migrated to the lost sheeps of the House of Israel.
Jesus , like other Prophets of God, was opposed by his people who
tried to nip his mission in the bud. Hence he took every precaution for his
security in order to continue the sacred job of transformation. ...
... When his opponents planned to kill him, Jesus ceased walking
openly among the Jews and went to a country near to the wilderness {John
11:54-57). He even hid himself from them {John 12:36). However, when
he realized that the earthly means of security could not avail him, he
turned to God and even asked his disciples to do the same.
"Abba, father, all things are possible unto thee; take away this cup
from me "(Mark 14:36, likewise in Matthew 26:39)
This prayer Jesus offered in such an agony and so earnestly that:
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"his sweat was as it were great drops of blood falling down to the ground."
{Luke 22:44).
The Scriptures show that God hears the prayers of the righteous
{James 5:16-18; John 9:31). Add to it what Jesus himself has said
regarding the acceptance of his prayers:
"Father I thank thee that thou hast heard me. And I knew that thou
hears me always ..." {John 11:41-42)."
Hence, the prayer of Jesus offered in the Garden of Gethsemane
was heard by God, and He did save him from an accursed death on the
cross as we read:
"When he had offered up prayers and supplications with strong
crying and tears unto Him that was able to save him from death, and was
heard in that he feared." {Hebrews 5:7)
Where earthly means failed regarding the safety of Jesus, his
Heavenly Master came to his rescue when he approached Him through
supplications, and consequently saved him from the accursed death on
cross.
Jesus once said:
"And other sheep I have, which are not of this fold; them also I
must bring, and they shall hear my voice; and there shall be one fold, and
one shepherd." {John 10:16)
Jesus was referring to the lost ten tribes of Israel who had
scattered in Kashmir, Afghanistan, etc. In search of these tribes he went to
the East after his miraculous escape from an accursed death on the cross.
He still lies buried in Kashmir which the Holy Qur'an {23:51) describes as
a "hill having a green valley and the running water of spring."
(Synopsis of Religious Preaching, pp 29, 30, 35,36)
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Welcome to Ahmadiyyat, The True Islam
Ahmadiyyat sets forth the essence of Islam, shorn of all
encrustations that have defaced and disfigured it, and debased Muslim
society. It does not depart from Islam in the least nor does it add one iota to
the doctrines or teachings of Islam. Yet it is a fresh presentation of Islam,
and more particularly of the wisdom and philosophy that underlie its
doctrines and teachings, based upon and deriving entirely from the Holy
Qur'an and the pronouncements and practice of the Holy Prophet of
Islam . It is not a new religion, nor is it an innovation. It sets forth only
that which has been inherent in Islam from the very beginning, but which
had been overlaid in the last few centuries or the need of which had not yet
arisen.
The Ahmadi Muslims are drawn from every walk of life and are
practical persons conforming their lives and activities to the teachings of
Islam. They do not reject the moral values of life and have set enviable
examples of full, successful and righteous living. The distinguishing
feature of their lives is the upholding of the moral and the spiritual above
the material and the physical in a pattern of beneficial co-ordination. As
taught by Islam, they believe that the faculties and the capacities bestowed
upon man by God Almighty are a precious bounty and must be developed
and exercised at their proper time and occasion and are not to be
suppressed or stultified. The moral and spiritual code to which they seek to
conform imposes no handicaps upon them. There have, by the Grace and
Mercy of God, appeared among them persons possessing high eminence in
almost every sphere of human life.
There is a failure to recognize the fact that the only way of
deliverance is through the establishment of man's relationship with God.
Today, the only claimant of such a possibility is the Ahmadiyya Jama 'at
which furnishes practical illustration of the truth of its claim. It is only
through experience of such a relationship, that a person can arrive at
absolute certainty of faith in the Divine, which can work the needed moral
and spiritual revolution in the life of man. This is the challenge that
Ahmadiyya Jama 'at presents to an incredulous world. It is the challenge of
a revised, resurgent and invigorated Islam.
(What is Ahmadiyyat, A Pamphlet Published by the Ahmadiyya Jama 'at, USA)
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Welcome to Ahmadiyyat, The True Islam
The Ahmadiyya Community encourages interfaith dialogue, and
diligently tries to correct misunderstandings about Islam. The Community
offers a clear presentation of Islamic wisdom, philosophy, morals and
spirituality as derived from the Holy Qur'an and practice (Sunnah) of the
Holy Prophet of Islam, Muhammad .
A brief explanation of the beliefs of Ahmadiyya Jam'a'at as
presented by Hadrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih
II , is as follows:
1. God exists and it is essential to believe in the existence of
God.
2. There is no partner of God Almighty and He is One without
any associate.
3. God is Holy, free from all defects and full of all
perfections. There is no imperfection which may be found in
Him, and no perfection which may not be found in Him.
4. Angels are a part of God's creation. They follow the law
laid down in the Qur'an — 'they do what they are
commanded'. The angels only manifest the Will and
Wisdom of God.
5. God speaks to His chosen servants and reveals to them His
Purpose. Revelation from God descends in words. God
communicates His Will to His servants.
6. When darkness prevails in the world and human beings sink
deep in sin and evil, when without the help of God it
becomes difficult for them to release themselves from the
hold of Satan, then out of His Mercy and Beneficence, God
chooses from out of His own loving and loyal servants
those whom He charges with the duty to guide the world.
Divine Messengers, who in the past have helped mankind
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out of darkness and evil, have belonged to different levels
of spiritual greatness and have fulfilled, in different degrees,
the Divine purpose which determined their advent. The
greatest of them was the Holy Prophet .
If the earlier Prophets had lived in the time of the
Holy Prophet , they would have had to obey and follow
him. The Holy Prophet has said:
lau kana Musa wa 'Isa hayyaini lama wasi'ahuma
illattiba'i
If Moses and Jesus were alive today, they would have had to
believe in me and follow me.
(Tafsir Ibni Kathir, Vol. 2, p 246)
8. God hears to the prayers of His supplicants and servants.
9. From time to time God determines and designs the course
of events in special ways. Events of this world are not
determined entirely by the laws known as the Laws of
Nature. Besides these laws, there are special laws through
which God manifests His Might, Interest, and Purpose.
10. Death is not the end of all existence for human beings.
Man's soul survives death and has to account for its deeds in
the Hereafter. Those who do good deeds merit generous
rewards. Those who offend against His teachings and
commandments meet the punishment which is their due.
God has the power to restore a man to life from the meanest
particle or atom of his soul or being.
1 1 . Disbelievers in God and enemies of His revealed guidance,
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unless forgiven out of His infinite Mercy, will stay in a
place called Hell.
12. Those, who believe in God, His Prophets, His Angels and
His Books; who affirm with their heart and soul the
guidance which comes from Him; who walk in humility
and abase themselves in His presence; who live like the
poor though they be rich; who serve humanity and sacrifice
their comfort for others; who abjure excesses of all kinds,
hate, cruelty, and transgression; who are models of human
goodness — these men will go to a place called Heaven.
They will have attained everlasting life, everyone an image
of his Creator.
(Invitation to Ahmadiyyat, The london Mosque, london, UK,
1980, pp 6-11)
CONDITIONS OF BAI AT (INITIATION)
On \2th January 1889, the Promised Messiah and Mahdi issued a
leaflet entitled, "Takmil-i-Tabligh" in which he set down ten conditions
for those who wished to swear spiritual allegiance to him and become an
Ahmadi Muslim. They are the same conditions which, even today, every
would-be initiate pledges to uphold. To join the Community, one must
agree to these conditions and swear an allegiance to the successor of the
Promised Messiah .
The Words of Bai'at-i-'ula (Initiation) which the Promised Messiah
and Mahdi wrote in his own handwriting are as follows:
■)«-«■ jjl £) k~\ jjl 4jJI a, Mlt
bismillh hirrahnia nirrahim
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Welcome to Ahmadiyyat, The True Islam
In the name of Allah, the Gracious, the Merciful
- i - ' * - o :
nahmaduhu wanusalli
We praise Him and we worship Him
"I repent, today at the hand of Ahmad of all my sins and bad habits
to which I was addicted, and most truthfully and solemnly do I promise
that, till the last day of my life, I shall eschew to the best of my ability, all
manners of sin. I shall give precedence to religion over worldly comforts
and pleasures. I shall try, as far as I can, to observe the ten conditions of
Bai'at laid down in the leaflet (dated January \2th, 1889). I seek
forgiveness of God for my past sins.
V 6J^j <UI i[ 4jl Y £>l SQJJJ I j 4jpl v—Jjjl J ^jjl J^ ^>-o
astaghfirulla-ha rabbi, astaghfirullaha rabbi, astaghfirullah
rabbi min kulli dhanbinwwa atubu ilaihi wa ash-hadu alia
ilaha illallahu wahdahu la sharikalah wa ash-hadu anna
muhammadan 'abduhu wa rasuluh rabbi inni zalamtu nafsi
wa'taraftu bi dhanbi faghfirli dhunubi fa innahu la
yaghfirudhdhunuba ilia anta
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Welcome to Ahmadiyyat, The True Islam
I beg pardon from Allah, my Lord. I beg pardon from Allah, my Lord. I
beg pardon from Allah, my Lord, from all my sins and turn to Him. I bear
witness that there is none worthy of worship except Allah and He is One
and has no partner. And I bear witness that Muhammad is His Servant
and Messenger. O my Lord, my Allah, I wronged my soul and I confess
all my sins; forgive me my sins, for there is none else except Thee to
forgive.
(Siratul Mahd'i, Vol. l,pp 77-78, Second Print, 1935)
The Ten Conditions of Bai'at (Initiation)
Published by the Promised Messiah and Mahdi 8
• as
The initiator shall solemnly promise that he/she shall
abstain from Shirk (association of a partner with God) right
up to the day of his/her death.
That he/she shall keep away from falsehood, fornication,
adultery, trespasses of the eye, debauchery, dissipation,
cruelty, dishonesty, mischief and rebellion; and will not
permit himself/herself to be carried away by passions,
however strong they may be.
That he/she shall regularly offer the five daily Prayers in
accordance with the commandments of God and the Holy
Prophet; and shall try his/her best to be regular in offering
the Tahajjud (Pre-dawn supererogatory Prayer) and
invoking Duriid (Blessings) on the Holy Prophet; that
he/she shall make it his/her daily routine to ask forgiveness
for his/her sins, to remember the bounties of God and to
praise and glorify Him.
That under the impulse of any passions, he/she shall cause
no harm whatsoever to the creatures of Allah in general,
and Muslims in particular, neither by his/her tongue nor by
his/her hands nor by any other means.
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Welcome to Ahmadiyyat, The True Islam
5. That he/she shall remain faithful to God in all
circumstances of life, in sorrow and happiness, adversity
and prosperity, in felicity and trials; and shall in all
conditions remain resigned to the decree of Allah and keep
himself/herself ready to face all kinds of indignities and
sufferings in His way and shall never turn away from it at
the onslaught of any misfortune; on the contrary, he/she
shall march forward.
6. That he/she shall refrain from following un-Islamic customs
and lustful inclinations, and shall completely submit
himself/herself to the authority of the Holy Qur'an; and
shall make the Word of God and sayings of the Holy
Prophet the guiding principle in every walk of his/her life.
7. That he/she shall entirely give up pride and vanity and shall
pass all his/her life in lowliness, humbleness, cheerfulness,
forbearance and meekness.
8. That he/she shall hold faith, the honor of faith, and the
cause of Islam dearer to him/her than his/her life, wealth,
honor, children and all other dear ones.
9. That he/she shall keep himself/herself occupied in the
service of God's creatures, for His sake only; and shall
endeavor to benefit mankind to the best of his/her
God-given abilities and powers.
10. That he/she shall enter a bond of brotherhood with this
humble servant of God, pledging obedience to me in
everything good, for the sake of Allah, and remain faithful
to it till the day of his/her death; that he/she shall exert such
a high devotion in the observance of this bond as is not to
be found in any other worldly relationship and connections
demanding devoted dutifulness."
(Translated from Ishtihar "Takmil-i-Tabligh, January 12, 1889)
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10
THE DIFFERENCES BETWEEN AHMADI
AND NON- AHMADI MUSLIMS
Every Muslim, regardless of sect, believes in the Oneness of God
and in the Prophethood of the Holy Prophet . Every Muslim believes that
Islam is the ultimate religion for the salvation of mankind. All Muslims
believe that Islam will continue to fulfil all of man's spiritual needs till the
Day of Judgement. All Muslims believe that the Law revealed through the
Holy Prophet Muhammad is unchangeable and that the Qur'an is
incorruptible and unalterable to the extent even an iota or a dot. Muslims
of all shades of thought believe that the sayings of the Holy Prophet
Muhammad have validity and authority till the end of mankind. Muslims
of every sect believe that it is only through a bond with the Holy Prophet
Muhammad that the light of eternal truth may be perceived. These basic
points of creed are shared by all Muslims without exception.
With so much in common, there still remains the fundamental
difference which sets Ahmadiyya Muslim Community apart from other
Muslims - the difference on the issue of revival of Islam. All other
differences emanate from this main issue.
(Philosophy of Revival of Religion,Hadrat Mirz'a Tahir Ahmad,
aba
Khali fatul Masih TV , Islam International Publications ltd., london,
UK.pl)
The Promised Messiah and Mahdi had many doctrinal differences
with the views of contemporary orthodox Muslims. He had no differences
on the fundamental tenets of Islam. All the differences were on the matters
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Welcome to Ahmadiyyat, The True Islam
of interpretation and other details. The Promised Messiah and Mahdi has
tried to remove the differences by presenting correct interpretation of what
is stated in the Holy Qur'an and the Ah'adith. Some prominent differences
are as follows:
i. Jesus Christ's Demise
Many non-Ahmadis believe that Jesus was never put on the cross
and his place was taken by someone who resembled him. According to
them, Jesus was physically lifted up into the Heavens where he awaits for
his return to earth as his second advent.
Ahmadis believe that Jesus 3 * was put on the cross, but he did not die
on it. He was unconscious when taken down from the cross; because he
remained nailed to it for only a few hours. He was alive when he was laid
in the sepulcher (tomb) and came out of it alive on the third day. Then he
met his disciples in secret and assured them of being alive. Thus, God
delivered him from the 'accursed death of the cross.
The Promised Messiah and Mahdi proved from Biblical accounts
that Jesus did not die upon the cross. He was alive when taken down from
the cross and was revived. In 1899, the promised Messiah and Mahdi
stated in his book, 'Jesus in India', that Jesus , after having survived the
cross, traveled to Afghanistan and Kashmir, in search of the lost tribes of
Israel. He settled in Kashmir where he died a natural death at the age of
120 years and was buried in Sirinagar, Kashmir. Thus he fulfilled his
mission by preaching to the lost tribes of Israel. Visitors to Sirinagar may
still see Jesus's tomb in the Khan Yar street. This tomb is still known as
that of a Prophet, YIizAsaf, i.e., the tomb of Jesus , the Prophet. After his
death, his soul rose to God like those of righteous men. In the Holy
Qur'an, there exists a Divine promise regarding Jesus Christ :
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ya 'Isa inni mutawafika wa rafi'uka ai layya
O Jesus, I will cause thee to die a natural death and will exalt thee to
Myself. (3:56)
This Divine promise only meant that God would not allow Jesus
Christ to die the accursed death on the cross, but would cause him to die a
natural death and would raise his soul to Himself like those of all righteous
persons.
The Ahmadis interpret the prophecy of the second advent of Jesus
in the same way in which Jesus"" interpreted the prophecy of second advent
of Elijah. Jesus was not to come back in person, but another man was to
come in the spirit and character of Jesus , just as John the Baptist came in
the spirit and character of Elijah.
The prophecy of the second advent of Jesus , the Ahmadis believe,
has been fulfilled in the advent of Hadrat Mirza Ghulam Ahmad, who
came in the spirit and power of Jesus , as John had come in the spirit and
power of Elijah.
(Basics of Religious Education, Third Edition, Sheikh Abdul Hadi, p 23)
The Promised Messiah and Mahdi did a great deal of research and
he wrote on this subject with great vigor giving powerful arguments. He
laid great emphasis on the natural death of Jesus contrary to Orthodox
Muslim belief about ascension and life of Jesus physically in Heaven. He
also proved the natural death of Jesus from the Holy Qur'an and Hadith.
The Promised Messiah and Mahdi writes:
"Remember very well that no one shall ever come down from
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Heaven. All our opponents who live today shall die and none from them
shall ever see Jesus son of Mary coming down from Heaven; then their
children that are left after them shall also die and none from among them
shall ever see Jesus son of Mary coming down from Heaven and then their
third generation shall also die and they too shall not see the son of Mary
coming down. Then God shall cause great consternation in their minds and
they shall then say that the period of the dominance of the cross has also
passed away and the way of life has changed completely, yet the son of
Mary has not come down. Then in dismay the wise among them shall
forsake this belief and three centuries from now shall not have passed
when those who await the coming of Jesus son of Mary, whether they be
Muslims or Christians, shall relinquish altogether this conception. Then
shall prevail only one religion over the whole world and there shall be
only one religious Leader. I came only to sow the seed which has been
planted by my hand. It shall now grow and flourish and there is none who
can hinder it."
(Ruhani Khaza'in vol. 20, Tadhkiratush-Shahadatain 67)
ii. The Second Advent of the Messiah and
Imam Mahdi as
All Muslims believe that in the Latter Days a reformer, a Messiah
and Mahdi would appear and restore the religion of Islam to its former
glory.
Non-Ahmadi Muslims have adopted the belief that as Jesus did
not die but ascended bodily to Heaven, he will return as the Messiah in the
Latter Days. They also claim that the Mahdi (Who they believe is a
different person and would be from the fold of Islam) will spread Islam
with sword and wage a war on all those who disbelieve.
Ahmadi Muslims reject this interpretation. They believe that Jesus
has already died like all other mortals. Therefore, the question of return is
irrelevant. They interpret the second advent of Jesus as a spiritual event,
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similar to that of second coming of Elijah, as explained by Jesus himself.
Just as John the Baptist had come fulfilling the prophecy of the second
coming of Elijah, Hadrat Mirza Ghulam Ahmad has come fulfilling the
prophecy of the second advent of Jesus . Ahmadis believe Mahdi and
Messiah are one and the same person, and that person is Hadrat Mirza
Ghulam Ahmad of Qadian. He came for the Renaissance of Islam and his
sword was his pen, with which he indicated the truth and superiority of
Islam.
a. Non-Ahmadi Muslim's Concept of the Advent of
the Messiah and Imam Mahdi as
Non-Ahmadi Muslims believe that Jesus, son of Mary,
whom the Qur'an declares a Prophet of the Israelites, will descend
bodily from the sky in person. He will immediately set out with
sword in hand and will hack all enemies of Islam! His global sweep
shall have three grand objectives. The first objective will be the
destruction of the cross. Not figuratively, but literally! He will set
about destroying the symbol of Christian faith with such vigor that
no trace of it shall be left out. There will not remain a single cross
to be seen - in Church or home or around any neck.
According to them, his next important task will be the
extermination of swine of every variety - domestic as well as wild!
So, the followers of the cross will then be left with neither a cross
for prayer nor a pig for dinner. Thus Christ will deprive the
Christians of the articles, not only of their spiritual sustenance, but
also of their physical nourishment.
The third task for the Messiah will be the killing of 'Dajjal' ,
the Antichrist. Now who is this Antichrist? According to the
traditions, if taken literally, as some would have it, he will be a
one-eyed Colossus who will come riding an ass of extraordinary
proportions. He will be so tall that his head will stand higher than
the clouds. All Prophets have warned their followers against the
evil of this Antichrist. Now, while the Antichrist is busy ravaging
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the earth the Messiah will descend from the Heavens. He will
engage the Antichrist in battle near Damascus and slay him. He
will then conquer the entire world. Having done this, he will hand
over its governance to the Muslims.
The Correct Interpretation According to Ahmadi
Muslims
Although the Ahmadiyya Muslim Community does not in
any way reject the prophecies concerning the descent of the
Messiah and the appearance of the Mahdi, it does emphasize that
to put a literal meaning on them is the height of naivete and
ignorance. We believe that it is as a result of not grasping fully the
exalted station of the Holy Prophet that such a serious error is
made in understanding his deep and philosophical message. Men
of insight and wisdom often use parables and allegories to outline
subjects of such great importance but the superficial eye cannot
perceive their meaning.
The Ahmadi Muslims believe that the whole range of
subjects covering Messiah, the Antichrist and his ass are
allegorical. The Messiah, therefore, is not that earlier Prophet who
was sent among the Israelites. The Ahmadis believe that Jesus
Christ died a natural death after surviving the torture of the cross.
The Messiah of the prophecy was in fact to be a new person who
was to be born amongst the followers of the Holy Prophet
Muhammad . Because of some characteristics and qualities he was
to share with Jesus , he would be given the title of Messiah, "Son
of Mary" in much the same way as a great dramatist is called
Shakespeare. The reference to the cross, too, is a simile. The
Messiah will not literally go around wrecking crosses. He will
defeat the Christian faith with strong reasoning and powerful
arguments. The destruction of the cross, therefore, stands for the
ideological rout of Christianity. Similarly, the word "swine" is not
to be taken in the literal sense. It connotes the cultural filth of the
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Western world which turns men into beastly beings. The word
swine stands for the so called sexual anarchy sweeping across
America and Europe. It stands for the disgusting debauchery which
claim even innocent children as its victims. The Traditions most
assuredly did not convey that the Messiah would hunt down herds
of wild boar or domesticated pigs. This would be a strange image
of a Prophet of God. It would rather remind one of Ajax, a hero
from Greek Mythology, who cut to pieces herds of cattle and flocks
of sheep in the mad belief that they were the Greek army's
chieftains!
The Antichrist, too, like the Messiah, the cross and the
swine is symbolic. He symbolizes a great powerful nation which
rules not only the earth but also space. The cross and the swine are
in fact symbols pertaining to this nation. The Traditions say that the
Antichrist's right eye will be sightless but his left eye will be large
and bright. This is a symbolic description of the fact that though
this nation would be devoid of spiritual light yet its material insight
and therefore material attainment, would be great.
Lastly, the Ahmadi Muslims consider the Antichrist's ass to
be a symbol too - a symbol that was used to describe the means of
transportation of the days to come. All the features describing this
ass are without exception identifiable with the fuel-powered
vehicles invented by the West. Consider the salient features of the
ass - as described in the Traditions - it will eat fire, it will travel
over land, over sea and above the air; its speed will be so great that
it will cover a journey of months within the space of a few hours;
the passengers will travel not on its back but in its belly which
would be lit up; it will announce its departure and ask passengers
to take their seats. The fulfillment of these things with such
wondrous exactness is a glorious testimony of the truth of the Holy
Prophet Muhammad .
(Revival of Religion, HadratMirza Tahir Ahmad, pp 3-6)
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Messiah and Mahdi are the Same Person
Some of the traditions of the Holy Prophet regarding the
advent of Messiah and Imam Mahdi, which clearly state that Masih
and Imam Mahdi mq the same person are as follows:
lal mahdiyyu ilia 'isabna maryama
There is no Mahdi except Tsa.
(Ibn Majah, Bab Shiddatuz Zaman)
j Ga4-a tiUI fij-* 2A ^ . " alc ^jMj <jl ^£L> ,J*\jl ^o ^Ij-ujj
J "* * ° - set' , ° - ' o - - '
yushaku man 'asha minkum anyyalqa 'isabna maryama
imaman mahdiyyan wa hakaman 'adlan yaksirussaliba wa
yaqtulul khinzira
It is just possible that he who lives of you might meet Jesus the son of
Mary who is the Imam Mahdi and a just judge. He will break the cross
and kill the swine.
(Musnad Ahmad, p 156/2)
In pondering over the above traditions one is bound to
come to the veritable conclusion that the Mahdi is no other than the
Messiah promised to Muslims. To think that the Messiah and the
Mahdi are two different persons is wrong as is clear from the above
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traditions.
The Promised Messiah and Mahdi was called "Jesus, son
of Mary" because of many similarities between the mission of the
Promised Messiah and Hadrat 'Isa (Jesus, son of Mary): neither
of them was a law-bearing Prophet; Jesus who appeared 1300
years after Moses , came to rejuvenate Judaism, while Hadrat
Ahmad' s mission was to re-establish the true teachings of the Holy
Prophet after 1300 years; both were rejected by the scholars of
their Faith) and both manifested the "jam'ali", i.e. the gentler
aspects of their religion. For shedding the light of Islam in the
Christian world he is called Messiah or son of Mary, and for
illuminating the hearts of Muslims with pure Islam, he is called
Mahdi
Holy Prophet has said:
LAjAl lij-o £)J ,, i "otr j L4JJI til 4_ol (.jllfl't v-iuS
kaifa tahliku ummatan ana awwaluha wa 'isabnu maryama
akhiru ha
How can my followers be destroyed when I am at their beginning and
Jesus, son of Mary, is at their end
(Musnad Ahmad Kanzul Umal, Vol. 7, p 203)
Hadrat Promised Messiah and Mahdi writes:
a. "When the 13 th century of the Hegira drew to a close and
the beginning of the 14 th century approached, I was
informed by God Almighty, through revelation, that I was
the Mujaddid (Reformer) for the \4th century."
(Kifabul Bariyya, p 201)
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b. "It was disclosed to me through Divine revelation a few
years later that the Messiah that had been promised from
the earliest time to this nation and that the last Mahdi (The
Guided Leader) who was destined to appear after the
deterioration of Islam, and who was to be granted guidance
direct from God, and who was to provide once again the
spiritual nourishment, as had been pre-ordained, and about
whom glad tidings had also been given by the Holy
Prophet himself 1300 years ago, is none other than me."
(Tadhkiratush-Shahadatain, p 1)
c. "The holy and pure revelation of God has informed me that
I have been sent by Him as the Promised Messiah and as the
Promised Mahdi and as Arbiter for the internal and external
differences."
(Arba'in)
iii. The Interpretation of the Finality of Hadrat
Muhammad' s sa Prophethood
In the Holy Qur'an, Allah has bestowed the title "Khataman
Nabiyyin" on the Holy Prophet .
, , *> ' i > - _ , r -
l^ojLkj 4ill (JJ) 1 t)J <J^Jj °-^* . J £j X \~^\ til jXa o <jt^ La
0\1A£ *A JfL ill! jKj £&i]|
ma kana muhammadun aba ahadimmirrijalikum wa la
kirrasulallahi wa khatamannabiyyin wa kanallahu bi kulli
shai'in 'alima
Muhammad is not the father of any of your men, but he is the Messenger
of Allah and the Seal of the Prophets. (33:41)
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Non-Ahmadi Muslims interpret the verse to mean that there can be
no Prophet of any kind after Hadrat Muhammad and the door of
revelation has closed forever and that Allah will never speak directly to his
servants again.
The Arabic word kh'atam in the verse has many connotations but
the essence of the title Khataman Nabiyyin is without a shadow of doubt,
to be the best; the supreme; the last word; the final authority; the Seal of
the Prophets; the one who encompasses all and testifies to the truth of
others. (Lexicons of the Arabic language F.W. Lane' Aqrab al-Muwarid,
al-Mufradat of Imam R'aghib, Fath and Zurqani).
Ahmadi Muslims, on the other hand, believe that Allah reveals
Himself and speaks to His created beings and will continue to do so till the
end of time. Ahmadis interpret Khataman Nabiyyin (The Seal of the
Prophets) as a mark of distinction which implies great perfection of
Prophethood. They believe that Prophethood will continue, but that there
will never be any new law-bearing Prophet after the Holy Prophet . Any
Prophet coming after him must be his follower and, therefore, will come
from the fold of Islam. This is what the Holy Prophet himself prophesied,
when he foretold the coming of 'Isa ibn Maryam from among his
followers to rejuvenate Islam in the Latter Days:
^iL p^Ut j p^ p>- £hI jji tit pit li&
kaifa antum idha nazalabnu maryama fikum wa imamukum
minkum
'O Muslims! What will be your condition when Son of Mary will descend
among you and he will be your Imam from among yourselves.'
(Bukh'ari, Kifabul Anbiya, Bab Nuzul 'Isa)
Ahmadis believe that this prophecy has been fulfilled in the person
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of Hadrat Mirza Ghulam Ahmad who claimed to be the Promised Messiah
and Mahdi , while Non-Ahmadi Muslims are still awaiting its fulfillment.
Thus, Ahmadis believe firmly, fervently, without any ambiguity or
reservation, and with all their heart and soul, that the Holy Prophet of
Islam, Hadrat Muhammad Mustafa is Khataman Nabiyyin. He was and
will ever remain, the greatest Prophet of all times - past, present and future
- and his Shari'ah will remain unaltered and the guiding code and law for
mankind till Doomsday.
The study of the Holy Qur'an, the Hadith and religious history
shows that Prophets are of three types:
a) First, there are those Prophets who are commissioned by
God to introduce a new Shari'ah, a new code of law. These
are called the Law-bearing Prophets. This type of
Prophethood is known as Tashri'i Nabuwwat or
Law-bearing Prophethood. Obvious examples are Moses
and the Holy Prophet of Islam , who respectively brought
the Torah and the Holy Qur'an.
b) A Prophet who is a reflection of an earlier law-bearing
Prophet. It is not independent but derives its Divine origin
through total submission and homage to a previous
Law-bearing Prophet. The relationship of such a Prophet
with the Law-bearing Prophet is one of servant and master.
He has no independent existence of his own. Such
Prophethood is termed as Zilli Nabuwwat, because it
merely reflects the Prophethood of another as the moon
reflects the light of the sun and has no independent or
separate light of its own. It is a unique distinction of the
Holy Prophet that by following him the mantle of
Prophethood can be achieved.
c) Prophets who are not Law-bearers but only serve the
previous Shari'ah of an earlier Law-bearing Prophet. The
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obvious example is Hadrat 'Isa (Jesus Christ) and others
who came in fulfillment of Mosaic Law but were otherwise
independent and did not derive their Prophethood through a
direct linkage with the preceding law-bearing Prophet.
The Ahmadiyya belief about Khatm-i-Nabuwwat is that after the
advent of the Holy Prophet, Hadrat Muhammad , the only type of
Prophethood which remains is one which serves Shari'ah-i-Muhammadi -
Muhammadi Law, as embodied in the Holy Qur'an, without the slightest
change in it. It draws its inspiration and legitimacy from the Holy Prophet
Muhammad with whom it retains the relationship of Master and servant
and to whom it remains totally subservient.
sa
(The Exalted Status of the Holy Prophet Muhammad as Khataman
Nabiyyin, 1998, pp 6, 7)
Recalling his status and title as the Promised Messiah and the
Divinely bestowed title of Prophethood, the Promised Messiah and
Mahdi says:
"This status and title has been bestowed on me only because I am a
true follower and servant of the Holy Prophet . If I had not been from his
Ummah, and if I had not been his follower, then even if my services and
talents had been as massive and tall as all the mountains of this world, I
would not have acquired or been bestowed the title and honor of direct
communication with God. This is true because now all doors of
Prophethood are closed except the gate of the Prophethood of the Holy
Prophet . After him there can be no independent Prophet with a new law
or code. Now the only type of Prophethood which survives is that which is
without any new Shari'ah other than that of Islam, and which is bestowed
on a true follower or servant of the Holy Prophet of Islam."
( Tajaliyyat-i-Ilahiyya, pp 24-25)
The Promised Messiah and Mahdi further says:
"I call to witness the Glory of God and His Majesty that I am one
of the faithful, a Muslim, and I believe in Allah, the Exalted, in His Books,
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in His Messengers, in His angels and in the life after death. I believe that
our Prophet Muhammad , the Elect of God, is the most eminent of the
Prophets and the Seal of the Prophets."
(Hamamatul Bushra, p 8)
The spiritual impact of Khataman Nabiyyin was effective even at
the time when Hadrat Adam was passing through the early stages of his
creation.
The Holy Prophet once stated:
kuntu maktuban Indalla hi khatamannabiyyina wa inna adama
la munjadilun fi tinihi
In the sight of Allah, I was Khataman Nabiyyin since the time the Adam
was still in developmental stages.
(Musnad Ahmad, p 127/4; Kanzul 'am'alp 112/6)
Hadrat 'A'ishah , the spouse of the Holy Prophet , has clarified the
meaning of Khataman Nabiyyin. She is reported to have said:
6J-JU f-ti i tj-ljiti ^ J ^Li-fJ^ ilt^ ^l tj-lj-3
qulu innahu khatamul anbiya'i wa la taqulu la nabiyya
ba 'dahu
sa -
"Say that he (The Holy Prophet ) is Khataman Nabiyyin but do not say
that there will be no Prophet after him."
(Commentary, Durr-i-Manthur, Vol. 5, p 204; Majma' Bah'arul Anwar, Vol. 4, p 8)
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iv. The Institution of Khilafat
At the death of the Holy Prophet , the Muslims lost not only their
Prophet but also their spiritual, religious and political leader. The Holy
Prophet had not designated any successor during his own lifetime and the
young Muslim community could not possibly survive without one. A
leader, therefore, had to be selected who would not only be acceptable to
the people but also worthy of the Holy Prophet' s" ideals and objectives.
The choice of the Muslims fell on elected Hadrat Abu Bakr who was then
elected as the first Khalifah or Successor of the Holy Prophet. This election
or nomination of leaders in the Muslim community grew into an institution
called the Khilafat or Caliphate.
The period of the four successors of the Holy Prophet, Hadrat Abu
Bakr , Hadrat 'Umar , Hadrat 'Uthman , and Hadrat ' Ali , is known as the
Khilafat-i-Rashida (The Pious Caliphate).
(A Book of Religious Knowledge, Waheed Ahmad, p. 153)
The promise of Khilafat-i-Rashida is linked to the following four
conditions which the Ummat-i-Muslimah must fulfill:
1 . Should have strong belief ( Iniari) in the Promise of God
Almighty regarding the establishment of
Khilafat-i-Rashida.
2 Should act righteously, as is desired of subjects of the
Khilafat-i-Rashida.
3. Be willing to make all sacrifices for the establishment of
the Oneness of God.
4. Under all circumstances, gives precedence to obedience to
the Khalifah of the time, while keeping in mind the end of
the proud people, which always results in disobedience and
sinfulness.
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The history of Islam clearly shows that as long as the
Ummat-i-Muslimah kept taking care of the above four responsibilities,
God Almighty kept providing them the blessings of the Khilafat. When the
Ummat-i-Muslimah stopped fulfilling the above requirements of the
Khilafat, obedience and righteousness disappeared, and they started
fighting each other. Thus, God Almighty took away the blessings of
Khilafat from Muslims, and a long period of unjust and cruel leadership
started. However, in this age, by the grace of God, once again through the
Promised Messiah and Mahdi , the spiritual son of the Holy Prophet , a
Jama 'at has been established, which fulfills the above four conditions of
the Khilafat-i-Rashida. Hence, once again the institution of Khilafat in the
tradition of Khilafat-i-Rashida has begun in Jama'at Ahvosidiyya upon the
demise of the Promised Messiah and Mahdi . This Khilafat is continuation
of the Khilafat-i-Rashida, which began 1400 years ago after the demise of
the Holy Prophet .
The Promised Messiah and Mahdi said about Khilafat - The
Second Manifestation of the Power of God:
Allah's Divine Power is manifested twice. I appeared from God as a
manifestation; and after me there shall come other persons who will be the
second manifestation of Divine Power—
— And the coming of that manifestation would be better for you
because it would be everlasting, of which the link shall not break until the
end of the world."
(Al- Wasiyyat, pp 6-7, Ruh'aniKhaza 'in vol. 20, pp 304-305)
The Ahmadiyya Khilafat is the second manifestation and Allah has
assured Ahmadi Muslims that this Khilafat will endure to the end of time.
Khilafat provides unity, security and progress for the
Jama 'at-i- Ahmadiyya. No other sect in Islam has such a strong leadership,
nor enjoys such unity and devotion among its followers.
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v. The Concept of Jihad
Non-Ahmadi Muslims often object that Hadrat Mirza Ghulam
Ahmad forbade Jihad to please the British Government, and he wrote
many books to abrogate Jihad.
This charge is totally false. Jihad is a part of Islam. He only
rejected the concept of Jihad then, current among many 'Ulenia (Learned
person of the religion) and sects of Islam, and that only pertaining to the
part of Jihad, which is called Jihad by sword. It was only so because
conditions for such a Jihad were not present. He did not abrogate the
concept of Jihad by fighting for all times. He only pointed out that
conditions were not present in his time.
-as
(The Promised Messiah andMahdi , Dr. Aziz Ahmad Chaudhry, p 158)
The Promised Messiah and Mahdi writes:
"Without a doubt the causes of Jihad do not exist in this country
(India) in these days. Therefore, the Muslims of this country are today
forbidden to fight in the name of religion and to slaughter those who reject
the Islamic Law. God Almighty has clearly forbidden Jihad by sword in a
time of peace and security."
(Tohfah Golarviyyah, p 82)
"Striving in the cause of Allah, which is designated Jihad , is a
doctrine the philosophy of which needs to be clearly understood. Failure of
its appreciation has caused many people in the middle centuries of Islam,
and in this our own age, to entertain serious misconceptions concerning it,
which has rendered the teachings of Islam open to the criticism of its
opponents, whereas Islam is a holy religion which is a mirror of the law of
nature and manifests the glory of God."
(British Government and Jihad, p 1)
According to the Holy Qur'an, the Holy War, called Jihad, is in
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reality a holy campaign with the help of the Qur'an to bring about a
spiritual revolution in the world.
wajahidhum bihi jihadan kabifa
And strive against them with it {The Qur'an) a great striving (25:53)
The word Jihad is derived from the verb Jahada which means
exerting oneself or striving. In the early period of Islam, Jihad in legal
terms was defined as 'fighting the unbelievers'. Some scholars considered
this to be the 'smaller Jihad'. The 'greater Jihad 1 'was said to be the struggle
against the inner-self, against one's evil inclinations. Other distinctions
were also made in the same vein, which may be summarized as follows:
The 'Jihad of the heart' refers to the struggle against one's evil
desires, whilst 'Jihad of the tongue' is the forbidding of evil and the
ordering of good. There is also 'Jihad of the hand', which entails carrying
out and ordering disciplinary measures in order to prevent sinful actions,
and finally 'Jihad of the sword' which relates to fighting the unbelievers for
the sake of the faith. ...
... As with older Jihad literature, recent writings on Jihad devote
more space to the 'smaller Jihad', while making mention of the fact that the
term 'Jihad'has a greater connotation than that of fighting. In recent Jihad
literature, the subject of 'greater Jihad' Is said to be the struggle against the
lower self (Jihad al-shaifah). This incorporates any kind of struggle against
one's weaknesses in the face of all evil temptations and also the struggle to
improve one's inner-self The term 'greater Jihad' is said to have originated
from a tradition of the Holy Prophet . Upon returning from a battle he is
reported to have said:
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/ __,
raja'na minal jihadil asghari ilal jihadil akbari
We are returning from the lesser Jihad (fighting) to the greater Jihad
(struggle against self)
(Kanzul 'Umrhal aljuz 'al-rabia)
When asked by one of his companions as to what constitutes the
greater Jihad, he replied, "The Jihad against oneself. ...
... Another facet of Jihad, in recent Jihad literature, is that which
ordains Muslims to strive for the benefit of society and, simultaneously, to
engage actively in the eradication of all forms of corruption and
decadence. That is to say, the intellect should be employed individually or
in group form, with the aim of realizing Islamic values in modern society.
This leads onto another connotation of Jihad, namely, 'educational Jihad'
{Jihad al-tarbiyyat). This form of Jihad is characterized by argumentation
and demonstration, and is often referred to as the 'Jihad of tongue' or 'Jihad
of the pen'. This form of Jihad has its origin in the following Qur'anic
verse:
La 1 1 J L^ j 4i LULaJI ^U^jiUlj 2 ^S-v lit (ill j (Jj>; ' u (-11 9 J I
J. . s
ud'u ilk sabili rabbika bilhikmati wal mau 'izatil hasanati wa
jadilhum billatihiya ahsan
Call unto the way of thy Lord with wisdom and goodly exhortation, and
argue with them in a way that is best. (16: 126)
... The "Jihad of pen" is deemed by the Promised Messiah and
Mahdi to be the most important form of Jihad m modern times.
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(A Study of Hadrat Mirz'a Ghulam Ahmad's Exposition of Jihad,
Tayyba Seema Ahmad, pp 18-19)
In his various writings, the Promised Messiah and Mahdi uses the
Qur'an, and those Ahadith that he considers to be authentic, to throw light
on what he regards to be the true nature of Jihad. He argues that, through
the ages, the concept of Jihad has gradually become misunderstood. Even
the writings of those classical scholars are rejected, who advocate that the
killing of infidels under the banner of Jihad is lawful, or that Islam teaches
conversion by force, or that the penalty for apostasy is death. Such overt
infringements of human rights are rejected by the Promised Messiah as
totally un-Islamic. The Promised Messiah saw his mission as the Messiah
and Mahdi as one to revive those true teachings of Islam that had become
lost, of which Jihad was one.
(A Study of Hadrat Mirz'a Ghulam Ahmad's Exposition of Jihad,
Tayyba Seema Ahmad, p 28)
Thus, Jihad 'is of three types:
1. The Jihad that is waged against Satan and satanic teachings
and designs, and efforts to convey the message of Allah and
to preach the Word of God, is the great Jihad {Jihad Kabif).
2. The Jihad against oneself which in Islamic idiom is called
the greatest Jihad (Jihad Akbar).
3. The Jihad that is waged against the enemy of freedom of
conscience; this is called the lesser Jihad {Jihad Asghar).
In his book, Masih Hindustan Mein (Jesus in India), the Promised
Messiah and Mahdi writes that there are only three instances in which
Islam permits the use of force. Firstly in the act of self defense, secondly as
a form of retribution, for example the death penalty for murder, and thirdly
to establish freedom for Muslims who are killed as a result of their
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religious beliefs.
(A Study of Hadrat Mirz'a Ghulam Ahmad's Exposition of
Jihad, Tayyba Seema Ahmad, p 32, Jesus in India, p 12)
The Promised Messiah and Mahdi said the following in reply to a
Christian priest who had blamed Islam to be a religion of violence and
Jihadhy the sword:
"We should know that the Holy Qur'an does not command fighting
without reason. But commands to fight only those who prevent God's
people from accepting faith, and from following God's commandments,
and offering worship, and the Qur'an commands to fight with those who
fight with Muslims for no reason, turn the faithful out of their homes and
countries, convert people with use of force, and want to destroy the
religion of Islam, and prevent people from accepting Islam. The wrath of
God is on such people, and it is mandatory for the faithful to fight with
them if they do not desist."
(NurulHaq, p 63)
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11
THE KHILAFAT-I-AHMADIYYA
God Almighty promised Khilafat-i-Rashida (The guided Khilafai)
to Muslims. God Almighty says in the Holy Qur'an;
f-* ^Vj^ 4M ^ j^ I>^ i tsixtt ^ oi^>^ ^ ^J^
wa 'adalla hulladhina amanu minkum wa 'amilussalitiati la
yastakhli fannahum fil ardi kamastakhla falladhina min
qablihim wala yu makkinanna lahum dinahu mulladhirtada
lahum wala yubaddi lanna hummim ba 'di khaufihim amna
ya'budimani la yushrikuna bi shai'a wa man kafara ba'da
dhalika fa ula 'ika humul fasiqim
Allah has promised to those among you who believe and do good works that
He will surely make them Successors in the earth, as He made Successors
from among those who were before them; and that He will surely establish
for them their religion which He has chosen for them; and that He will surely
give them in exchange security and peace after their fear; They will worship
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Me, and they will not associate anything with Me. Then whoso is ungrateful
after that, they will be the rebellious. (24:56)
The Khilafat was established by God Almighty after the demise of
the Holy Prophet , when Allah appointed Hadrat Abu Bakr to be the first
successor. After many centuries, Muslims lost the blessings of Khilafat, as
was prophesied by the Holy Prophet .
The Holy Prophet said:
* — - - > *, i ji A ~ - * > _, i, *,
£)l jLui tjt L^JlijJ Li (JJ^t £y 4-Ut ^Lui La \ N lia Sj^tilt (JjSj
^t <LLtt jLJj La (jjSii »3±ltt r t \ J ic^ ^s^Lik. <3J^ L» fl *°j.t
Ljal£ t<t ^ ^j^3 L» L^-*ijj jjt <dJt ^LJi tjt L^-siiji ^ DJ^
Q3^j Li Ljiajj ^t ^LJj tjt l^jii^j 1j (_y^i £y ^LLI t ^Lui La ^j^ii
^t jLuj tjt t j<ajj Li (JJ^t (jt <LLlt ^Lui La (JjSii AjjL^. tSLa
_ cAxjj Li Sj^itt jrL^La ^it 4i}Lk £jli Li l|iij>i
taku nunnabuwwatu fikum ma sha'allahu 'an takuna thumma
yarfa'uha idha sha'a 'an yarfa'aha thumma takunu khilafatun
'ala minhajinnubuwwati fa takunu ma sha'allahu 'an takuna
thumma yarfa'uha idha sha'allahu 'an yarfa'aha thumma
takunu mulkan 'addan fa yakunu masha'allahu 'an yakuna
thumma yarfa'uha idha sha'a 'an yarfa'aha thumma takunu
mulkan jabriyyatan fa takunu ma sha'allahu 'an takuna
thumma yarfa'uha idha sha'a 'an yarfa'aha thumma takunu
khilafatun 'ala minhajinnubuwwati thumma sakata.
"O Muslims, this Prophethood will remain with you as long as Allah
wishes it to remain. Then it would come to an end, to be replaced with
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Khilafat which would be on the pattern of Prophethood (As it is a
supplement to it) and would remain as long as Allah Wills. Then this
Khilafat would also come to an end. The rulers who cut (Are cruel to
people) will replace them for as long as Allah Wills. Then this period will
also come to an end. Then there will be the rule of usurpers, and that
period too will come to an end. After that Khilafat, on the pattern of
Prophethood, would re-emerge." After saying this, the Holy Prophet did
not add any further comments.'
(Musnad 'Ahmad, Awwal Musnadal Kufiyyin, Vol. 4, P 273)
Need for a Khilafat
Hadrat Mirza Bashir Ahmad writes:
"God Almighty does everything through wisdom and
far-sightedness, and there is always a good reason and logic behind it.
According to nature's physical laws, man has only a limited life span, but
the task of reformation and training of society requires a much longer time.
So, Allah has established the system of Khilafat after the system of
Prophethood. The Khalifah continues and carries on the task of the
Prophet. The seed sown by the Prophet is protected and nurtured by the
Khalifah till it becomes a strong and sturdy tree.
It shows that in fact Khilafat is an offshoot or branch of the system
of Prophethood, that is why the Holy Prophet says that after every
Prophet the system of Khilafat is established."
ma kanat nabuwwatun qatta ilia tabi'at-ha khilafatun
'There has been no Prophet who has not been followed by Khilafat'
(Khas'a 'isulkubra, part II, p 115)
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Establishment of Khilafat
As the system of Khilafat is a branch of the system of
Prophethood, so Allah has kept the task of appointing the Khalifah in His
own hands, just like the appointing of the Prophets is done by Him. Also
Allah chooses the person who is the most eligible to become a Khalifah.
Through the blessings of Prophethood, a well trained group of pious
believers comes into being during the time of the Prophet. Allah Almighty,
as a blessing allows them to share the task of selecting the Khalifah.
In this way, Allah blesses His pious people ( The momins) with the
satisfaction of their obedience and cooperation with the appointed
Khalifah. Hence, apparently it might seem that a Khalifah is chosen by a
group of pious people, but in reality everything happens according to the
Will of Allah; only His Will prevails.
That is why Allah has repeatedly said in the Holy Qur'an, that He
is the One Who chooses and appoints the Khalifah; and to explain this
point the Holy Prophet said, that after him, Allah and the momins will
accept no one else but Hadrat Abu Bakr Siddiq'" as the Khalifah.
The Promised Messiah and Mahdi has also explained in his book
" Al-Wasiyyaf ', that on the demise of the Holy Prophet Muhammad , Allah
Himself chose Hadrat Abu Bakr to support and lead the Muslims. He
further said that after himself, there would be other individuals who would
continue and complete the work.
The Promised Messiah and Mahdi writes:
"Whosoever perseveres unto the last, witnesses this miracle, as
happened at the time of Hadrat Abu Bakr when the death of the Holy
Prophet was considered to be untimely and many nomads turned
apostates, and the followers of the Prophet were unnerved by deep grief.
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At that critical hour, Allah made Hadrat Abu Bakr stand up firmly, thus
showing His powerful hand a second time. ..."
(Ruhani Khaz'a 'in Vol 20, Ris'ala Al- Wasiyyat, p 5)
Signs of Khilafat
How can we identify a true Khali faW. A righteous Khali fah has two
main signs. One of them has been quoted in the Holy Qur'an as follows:
,- ^ -- ' ' o
>fll>a ^ <JJ°iJI ■ LLLt "°t U^ ^pajVI
a*
wa'adallh hulladhina amanu minkum wa 'amilussalihati la
yastakhlifanna hum filardi kamastakhla falladhina min
qablihim.
Allah has promised to those among you who believe and do good works
that He will surely make them Successors in the earth, as He made
Successors from amongthose who were before them. (24:56)
Allah, through a true Khalifah, makes the religion stronger and He
changes the condition of the momins from fear to that of peace. These
Khulafa worship no one but Allah.
A Khalifah is identified by his spiritual fruits, that become a part of
his personality, just like a tree is identified by its fruits. The second sign, as
quoted in the Hadith, is that although in reality a Khalifah is appointed
according to the Will of Allah, but it also involves the decision making of
the momins too.
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Blessings of Khilafat
The establishment of the system of Khilafat is a great blessing of
Allah. He has established the system o£ Khilafat to protect His people from
the huge loss and setback that results due to the death of the Prophet.
The job of a Prophet is not only to preach the right path, but it also
involves the moral and spiritual training of the people and to teach them
discipline. After the death of a Prophet, all these responsibilities are carried
on by the Khalifah, who keeps the community together instead of letting
them fall apart.
In addition to this, a Prophet promotes mutual love and teaches
people about unity and cooperation with each other. After the Prophet, a
Khalifah continues to promote unity and brotherhood among people.
The Holy Prophet has called Khilafat as a great blessing, and
cursed those people who try to create disorder in the society.
Functions and Powers of Khilafat
Khilafat is a spiritual system in which authority is delegated from
above. Prophethood has a wide range of authorities within the limits of
Islamic Law {Shari'ah); and since Khilafat is a branch of Prophethood, it
also has a wide range of authorities.
In these days of democracy, young people are surprised how a
single person can be entitled to such a huge range of authority. But they
should know that:
1 . Firstly, Khilafat is not a part of any democratic system of
this world, but it is a part of a spiritual and religious system,
in which authority is delegated from above, and a Khalifah
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always has the support and blessings of Allah with him.
2. Secondly, who could question the broad authority of a
Khalifah since the Khalifah is bound by the limits
prescribed by the Islamic law (Shari'ah).
Since, apparently, the appointment of a Khalifah involves the group
of pious people, a Khalifah is obligated to consult them in all important
matters. However, he is not obligated to do as they suggest. This also helps
in the religious training of the community.
Era of Khilafat
Since Khilafat is a gift of God, and it helps in the completion of the
task of Prophethood, the establishment of Khilafat has two main
conditions:
1. First, there should be people eligible for it in the
community.
2. Second, there should be a need for Khilafat for the
completion of Prophethood.
Since only Allah has the best knowledge of both these conditions,
He only knows the true time for Khilafat. The Holy Qur'an says about
Prophethood:
~ - - ' ' .« - ' ~ ° f *,
o ajalti tii vt <it i ( 4jt Qjiii
yu nazzilul mala 'ikata birfuhi min amrihi 'ala manyyastia- 'u
min 'ibadihi an andhiru annahu la ilaha ilia ana fattaqiin
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He sends down the angels with revelation by His command on
whomsoever of His servants He pleases saying, 'Warn people that there is
no God but I; so fear Me alone.' (16:3)
Since the system of Khilafat is a branch of Prophethood, the same
rules apply to Khilafat, too. Only Allah knows whom He would appoint as
His Khali fah and for how long.
So, as long as there are people eligible for Khilafat, and there is a
need for the continuation and completion of the task of Prophethood, the
system of Khilafat will continue.
_ - ra
(A summary of an essay by Hadrat Mirza Bashir Ahmad , The
Ahmadiyya Gazette, April/May 1999 pp 15-17)
The Promised Messiah and Mahdi said about Khilafat - The
Second Manifestation of the Power of God:
"It has always been the Way of God for doing things, a way He has
followed ever since the Day He created this world, that He comes to the
help of His apostles and Messengers and makes them dominant - as He has
said in the Holy Qur'an:
^Ljj j til J^V iLII LiiS
kataballahu la aghlibanna aha wa rusuli
Allah has decreed: 'Most surely I will prevail, I and My Messengers'.
(58:22)
The meaning of dominance, in this context, is that it is the desire
and aim of the Prophets that the truth of the Way of God should come to
be fully established on earth, to the extent that no one can resist its force.
Similarly, Allah manifests with powerful signs the truth of their claim, and
sows at their hands the seed of righteousness, which they want to spread.
But He does not fully complete this mission at their hands, causing them
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to die in conditions which may appear to have a color of failure, and
apparently gives to their opponents an opportunity to heap ridicule,
mockery and sarcasm on them. When they have had their laugh, then He
shows another manifestation of His powerful hand, creating a set of
circumstances, which work for full attainment of the aims, which were not
fully achieved before.
In short, He shows two manifestations of His Power: firstly at the
hands of His Prophets; secondly at a time following the death of the
Prophet when obstacles show up and the enemies gain power, and think
that the mission of the Prophet has been fatally wounded. They believe that
the community will now be exterminated. Even some members of the
movement entertain doubts with regard to their future and begin to despair,
as if their backs were broken. Many unfortunate ones among them go so far
as to apostatize. Then Allah once again shows a strong manifestation of
His power and saves the falling community.
Allah's Divine Power is manifested twice. I appeared from God as
a manifestation; and after me there shall come other persons who will be
the second manifestation of Divine Power —
— And the coming of that manifestation would be better for you
because it would be everlasting, of which the link shall not break until the
end of the world. And the second manifestation cannot come except after I
am gone. But when I go away, Allah shall send the second manifestation
for you, and it shall stay with you for ever — "
(Al- Wasiyyat, pp 6-7, RuhaniKhaza 'in vol. 20, pp 304-305)
Election of Khalifatul Masih
Islamic teaching regarding appointment and status of a Khalifah is
that the office of Khilafat can under no circumstances be inherited. Rather,
Khilafat is a holy trust which is entrusted to a pious member of the
Jama 'at through election. Islam further teaches that although the Khalifah
is appointed through elections, in fact, God Almighty is guiding the
members towards election of a righteous and able person as Khalifah. This
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is such a subtle and spiritual system of appointment of a Khalifah that it
might be difficult for the worldly people to understand. Once a person is
elected as Khalifah, then according to Islamic teachings, all members of
the community are required to fully obey him. At the same time, it is
required that the Khalifah carry out his duties as Khalifah through
consultation and taking into consideration the views of the members.
However, it is not incumbent upon him to always accept the views and
recommendations of the members.
The Khalifatul Masih (successor to the Promised Messiah and
Mahdi ) is elected to the office by voting by the members of the Electoral
College, which was established for this purpose by Hadrat Musleh
Ma 'ucF, Khalifatul Masih II™. During the life of a Caliph, the Electoral
College works under the supervision of the Caliph. However, after the
demise of a Caliph, the Electoral College becomes completely
independent and elects the next Caliph. During the election of the Caliph,
names are proposed and seconded by the members of the Electoral
College, and then they vote for the proposed names by raising their hands.
(Q/A Session with Hadrat Khalifatul Masih IV*, August 24-26, 2001,
Mannheim, Germany)
Ahmadi Muslims firmly believe that it is Allah who selects the
Khalifah as he did in the Khilafat-i-Rashida; for whenever an election of
the Khalifah occurs, the hearts and minds of the electors are all turned
towards the same person. This belief further increases the sense of peace
and security that the Khalifah provides for the Jama 'at. When a Khalifah
has been elected, every man, woman, and child of the community must
render complete and utter obedience to him, and reaffirm their Bai'at
(allegiance) to him.
Status of Khalifatul Masih
The Khalifatul Masih (successor to the Promised Messiah and
Mahdi ) is the Supreme Head of the Ahmadiyya Community. The presence
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of the Khali fall is a great blessing from Allah for the Jama 'at. He is the
spiritual leader of every Ahmadi, and the beacon of light towards which
every member looks for guidance. Whenever, a Khalifah makes a scheme
or plan for the community, he does so with Divine guidance and
assistance. He is concerned for the welfare of every member of the
community. When faced with illness or problems, Ahmadis often write to
the Khalifah for prayers, and immediately it seems that their burden
becomes lighter.
THE KHULAFA-I-AHMADIYYAT
Since 1908, the year of the Promised Messiah and Mahdi's demise,
there have been four Khulafa. Allah bestowed His special favors on each
one, and the Jama 'a^has flourished and prospered during each Khilafat.
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Hadrat Khalifatul Masih I ra (1841 -1914 AD)
(Period of KhiBfat: May 27, 1908-March 13, 1914 AD)
Hadrat Maulvi Nuruddin was the first successor to the Promised
Messiah and Mahdi . He was born in 1841 at Bhera, Punjab, which is now
a part of Pakistan. His father's name was Ghulam Rasul and his mother's
name was Nur Bakht. His lineage can be traced back to Hadrat 'Umar Bin
Khattab. His family, from the very beginning, had an immense love for the
Holy Qur'an, which Hadrat Maulvi Nuruddin fully inherited. Possessing
vast religious knowledge, Hadrat Maulvi Nuruddin had a very deep
understanding of the Holy Qur'an.
At the age of 25, he traveled to the cities of Mecca and Medina.
There he studied Hadith and performed Hajj. He was a learned scholar of
Qur'anic studies, languages and natural medicine. God has given him a
miraculous healing power and his prayers were abundantly accepted.
People from remote corners of India visited him for treatment. When the
Maharajah of Kashmir heard of his fame, he appointed him as his court
physician.
For the first time, Hadrat Maulvi Nuruddin heard of Hadrat Mirza
Ghulam Ahmad from a person named Sheikh Ruknuddin of District
Sargodha. Soon after, he went to see Hadrat Mirza Ghulam Ahmad in
Qadian, who had not yet made any proclamation about himself. Hadrat
Maulvi Nuruddin , at very first sight of him, recognized the truth which he
personified. Later on, as soon as he heard of Hadrat Ahmad's claim, he
immediately offered to enter into a covenant with him. Hadrat Maulvi
Nuruddin was a most favorite companion of the Promised Messiah and
Mahdi , and was the first to enter into Bai'aton March 23, 1889.
In 1892, he started the construction of a large clinic in Bhera. In
April 1893, the construction of his clinic was near completion. He went to
Qadian on a short visit. But when the time came for him to take leave, the
Promised Messiah and Mahdi asked him to stay a little longer, which he
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complied. After two or three days, the Promised Messiah and Mahdi
suggested that he should ask his wife to join him in Qadian so that he
should have someone to look after him. Hadrat Maulvi Nuruddin wrote to
his wife that she should come over to Qadian. So he stayed on in Qadian
and never even thought of returning to Bhera. Such was his complete
submission and obedience to the Promised Messiah and Mahdi . He
established a clinic in Qadian and started giving free treatment to the poor.
He taught the Holy Qur'an and its commentary to the children of the
Promised Messiah and Mahdi and to hundreds of other students. He also
completed translation of the Holy Qur'an. He was appointed President of
the SadrAnjuman Ahmadiyya, Qadian.
Promised Messiah and Mahdi passed away on May 26, 1908 at
Lahore. His body was brought to Qadian. Hadrat Maulvi Nuruddin was
elected Khali Tali on May 27, 1908 and later that day, he led the funeral
prayer of the Promised Messiah and Mahdi .
During his KhilaTat, from May 27, 1908 to March 13, 1914, Hadrat
Maulvi Nuruddin established various Jama 'at institutions, including the
treasury, schools and publications. He also vigorously upheld the
institution of KhilaTat against a small minority element which wanted to
undermine the KhilaTat. He passed away on March 13, 1914 AD.
Some of the important events of his KhilaTat mq as follows:
May 30, 1908: BaitulMklor treasury was set up.
March 1, 1909: He founded Madrissah Ahmadiyya.
March5, 1910:Helaid foundation of Masj id Nur.
November 8, 1910: He fell down from his horse and received a
serious head injury.
July 25, 1912: He laid the foundation stone of Ta'limul Islam
High School.
June 19, 1913: The Newspaper Al-Fadl was published for the
first time. In the same time the first foreign mission was
established in England.
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Hadrat Khalifatul Masih II ra (1889-1965)
(Period of KhiMat: March 14, 1914-November 8, 1965)
One of the prophecies revealed to the Promised Messiah and
Mahdi by God Almighty was that He would bestow on him a son who
would be a sign of Allah's Mercy, Power, Grace and Beneficence, and
through whom the message of Islam and Ahmadiyyat would be carried to
the ends of the earth. The prophecy was fulfilled in the person of Hadrat
Mirza Bashiruddin Mahmud Ahmad , who at the demise of Khalifatul
Masih I , became the second successor of the Promised Messiah and
Mahdi at the young age of 25 years old. Therefore, he was also known as
Hadrat Musleh Ma 'lid, the Promised Reformer.
He got his primary education in a school in Qadian and then in the
Ta'limul Islam High School when it started in 1898. He could not do well
in his studies due to his persistent ill-health. His academic carrier came to
an end in March 1905, when he failed the Matriculation examination.
He started learning the translation of the Holy Qur'an and the
Ahadith from Hadrat Maulvi Nuruddin . Moreover, he began his
independent study of religion, history, literature and various other subjects.
He developed into a great scholar and an eloquent speaker. Thus the
following prophecy of the Promised Messiah and Mahdi regarding
Hadrat Musleh Ma 'udwas clearly fulfilled in his person:
... He will be extremely intelligent and understanding and will be
meek of the heart and will be filled with secular and spiritual knowledge.
In 1907, an angel taught him the commentary of the Surah Fatihah,
the first chapter of the Holy Qur'an. From then onward, he was gifted with
an unusual knowledge of the commentary of the Holy Qur'an.
In February 1911, he founded Anjuman Ansarullah. In 1912, he
performed pilgrimage to Mecca. In 1913, he started the publication of the
newspaper, Al-Fadl.
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Election as Khali fah and Split in the Jania 'at
On March 13, 1914, the first successor of the promised
Messiah and Mahdi , Hadrat Maulvi Nuruddin , passed away and the
newly born Ahmadiyya Movement was faced with a serious crisis. There
was a small faction in the Community, led by Maulvi Muhammad 'Ali ,
who wanted to do away with the system of Khilafat. During the Khilafat o£
Hadrat Maulvi Nuruddin these dissenters could not freely give voice to
their feelings. At his death, therefore, they openly opposed this system and
wanted the Jama 'at to be headed by an Anjuman (Association) rather than
a Khali fah.
The day after the demise of Khalifatul Masih I (on March
14, 1914), his Will was read out to some 2,000 Ahmadis, who had
gathered in the mosque. In his Will, the Khalifatul Masih had suggested
that the Community elect a new successor. Maulvi Syed Muhammad
Ahsan then stood up and formally proposed the name of Mirza
Bashiruddin Mahmud Ahmad . After this, the entire congregation shouted,
"We second it". Shortly afterwards, all present took the Bai'at, or the oath
of allegiance, at the hand of Mirza Bashiruddin Mahmud Ahmad , now the
Second Khali fah of the Promised Messiah and Mahdi .
Maulvi Muhammad 'Ali , and other dissidents, left the
congregation without performing Bai'at. In a few days, they even left
Qadian and moved to Lahore where they founded their own organization
under the name of Ahmadiyya Anjuman Ish'a 'at Islam. The followers of
Maulvi Muhammad 'Ali are commonly referred as Lahori Ahmadis and
differ with the Ahmadiyya Jama 'at on two important points:
1. The Lahori Ahmadis regard the Promised Messiah and
Mahdi as only a Mujaddid (Reformer) and not a Prophet.
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2. As a consequence of the above belief, they argue that the
successors of the Promised Messiah and Mahdi should not
be called Khalifah.
Today, the members of the Anjuman at Lahore are only a very
small fraction of the Ahmadi Muslims living all over the world.
The achievements of Hadrat Khalifatul Masih II, Musleh Ma 'ud ,
as Khalifah for 52 years are too numerous to mention here, but one of the
most important accomplishments was the organization and establishment
of foreign missions around the world, including, the United States in 1920.
He established the Tehrik-i-Jadid and Waqf-i-Jadid schemes to fund
missionary work, and the Jami'a Ahmadiyya to train missionaries.
Hadrat Khalifatul Masih II organized the administrative body, the
Sadr Anjuman, of the Jania'at into various departments and created
auxiliary organizations for men, women, and children. Several publications
were begun under his guidance and he himself wrote numerous books.
Through Divine guidance, he wrote a 10-volume commentary on the Holy
Qur'an in Urdu, known as Tafsir-i-Kabir, and also wrote a short
commentary of the Holy Qur'an, the Tafsir-i-Saghir. He was also a great
orator, and many of his speeches would continue for hours.
Hadrat Khalifatul Masih II visited Europe twice. First time, he
went to London to attend the Wembley Conference, at which
representatives of different religions presented the beauties of their
religion. At this Conference, an essay written by Hadrat Khalifatul Masih
II in Urdu entitled, "Ahmadiyyat, the True Islam" was read, after
translation into English.
In 1954, Hadrat Khalifatul Masih II was attacked with the
intention to kill him. He was badly injured but survived and recovered
from the wounds of the attack. However, he still suffered from some
ill-effects of the attack. Then he went to Europe for a second time, in 1955,
for treatment.
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During his tenure as Khali fatul Masih, in 1947 at the time of
partition of Indian subcontinent into India and Pakistan, millions of
members of Jama 'at Ahmadiyya had to migrate from India to Pakistan. At
this occasion, Jarria'at under the guidance and supervision of Hadrat
Khalifatul Masih II established a new Center at Rabwah, near River
Chenab in District Jhang.
Hadrat Khalifatul Masih II passed away during the night of
November 8 and 9 in 1965. Hadrat Mirza Nasir Ahmad , who was earlier
elected as Khalifatul Masih III, led the funeral prayer of Hadrat Khalifatul
Masih II on November 9, 1965 in the grounds of Bahishti Maqbarah,
Rabwah, where he was buried by the side of his mother, Hadrat Ummul
Mu'minin, Sayyedah Nusrat Jahan Begum . More than 50,000 Ahmadis
from all over Pakistan and from abroad took part in the funeral.
Some of the Writings of the Khalifatul Masih IP
Tafsir-i-Kabir
Tafsir-i-Saghir
Da Watul Amir
Islam main Ikhtilafat ka Aghaz
Tuhfatul Maluk
Haqiqatun Nabuwwat
Sayr-i-Ruhani
Inqilab-i-Haqiqi
The Large Commentary of the Holy Qur'an
The Short Commentary of the Holy Qur'an
sa
Life of the Holy Prophet
The Achievements of the Promised
as
Messiah
Invitation to the Chief
(English: Invitation to Ahmadiyyat)
The Origin of Schism in Islam
A Present for the Kings
The Nature of the Prophethood
The Spiritual Stroll
The True Revolution
Hindustan ki Siyasi Mas'ala ka Hal The Solution of the Political Problem of
Paigham-i-Ahmadiyyat
Fada'il al-Qur'an
Hasti Bari Ta tla
Mala'ikatullah
Islam ka Inqalabi Nizam
Dibacha Tafsirul Qur'an
India
The Message of Ahmadiyyat
The Excellences of the Qur'an
The Existence of God
The Angels of God
The Revolutionary System of Islam
Introduction to the Study of the Holy
Qur'an
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Hadrat Khalifatul Masih III rh (1909-1982)
(Period ofKhiMat: November 8, 1965-June 9, 1982)
Hadrat Mirza Nasir Ahmad' , the third Khalifah of the Promised
Messiah and Mahdi" 8 was born on November 16, 1909. His birth was
foretold by God Almighty in a revelation to the Promised Messiah and
Mahdi as :
I shall give you a boy who will be your grandson.
(Haqiqatul Wah'i, p. 95)
Hadrat Mirza Nasir Ahmad became Hafiz at the age of thirteen,
when he completed the memorization of the Holy Qur'an. In July 1929, he
obtained the degree of Maulvi Fadil (Religious Scholar), from the Punjab
University. In 1934, he graduated from Government College, Lahore.
He married in August 1934. One month later he left Qadian for
England for higher studies. In November 1938, he came back to Qadian
after obtaining his Masters degree from Oxford University. Soon after his
return from higher studies, Hadrat Mirza Nasir Ahmad started serving,
first as Professor, and then, from 1939 to 1944, as Principal of Jami'a
Ahmadiyya, Qadian. From May 1944 to November 1965 (i.e. up to his
election as Khalifah, he served as Principal Ta'limul Islam College,
Rabwah.
He also served as Sadr Majlis Khuddamul Ahmadiyya from 1939
to 1949. From the year 1949, when Hadrat Khalifatul Masih if himself
took hold of Majlis Khuddamul Ahmadiyya as its President, Hadrat Mirza
Nasir Ahmad acted as Na 'ib Sadr up to November 1954. The same year
he was appointed Sadr Majlis Ansarullah. From June 1948 to June 1950,
he played an important role in the Furqan Force Battalion, An Ahmadi
volunteer force, put at the disposal of Government of Pakistan, for the
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cause of Muslim freedom- fighters of Kashmir. In May 1955, he was
appointed Sadr of Sadr Anjuman Ahmadiyya (Main administrative body of
the Jama 'at) by Hadrat Khalifatul Masih 11™.
Upon the demise of Hadrat Khalifatul Masih II , Hadrat Mirza
Nasir Ahmad was elected to be the third Khali fah on November 8, 1965.
The eldest son of Hadrat Khalifatul Masih II was highly educated and
well versed in religious knowledge.
Hadrat Khalifatul Masih III launched two major schemes: The
Fadl-i- 'Umar Foundation, which funded the continuation of the projects
began by his father Hadrat Musleh Ma 'iict, and the Nusrat Jah'an Scheme
to organize long-term humanitarian efforts in West Africa such as schools
and hospitals. Through this scheme, several medical centers and hundreds
of schools were set up.
During his Khilafat, Hadrat Khalifatul Masih III encouraged
students to pursue higher education, and established numerous educational
institutions. Administrative buildings and mosques were built during his
Khilafat, including Masjid Aqsa in Rabwah, and the Basharat Mosque in
Spain. It was at the occasion of laying the foundation stone of Basharat
Mosque he announced the popular Ahmadiyya motto:
"Love for All; Hatred for None "
Hadrat Khalifatul Masih III delivered his last Friday Sermon on
May 21, 1982 at Rabwah, and on May 23 he left for Islamabad. He fell ill
on May 26 and passed away during the night of June 8 and 9, 1982 at
12:45 am. His body was brought from Islamabad to Rabwah on 9th June,
and on 10 th June Hadrat Mirza Tahir Ahmad, Khalifatul Masih IV led his
funeral prayers in the grounds of Bahishti Maqbarah. He was buried in
Bahishti Maqbarah next to Hadrat Khalifatul Masih II . More than
100,000 Ahmadis took part in the funeral prayer.
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Hadrat Khalifatul Masih IV rh (1928- 2003)
(Period of KhiMat: June 10, 1982- April 19, 2003)
Hadrat Mirza Tahir Ahmad was elected Khalifah upon the demise
of Hadrat Khalifatul Masih III on June 10, 1982. As was his predecessor,
he was also a grandson of the Promised Messiah and Mahdi and a son of
Hadrat Khalifatul Masih II . However, such a relationship is not a
requirement of Khilafat.
It was in Rabwah, Pakistan, Hadrat Mirza Tahir Ahmad was
elected Khalifah. However, the Anti-Ahmadiyya ordinance imposed on
April 26, 1984 by General Zia-ul-Haq, the then dictator President of
Pakistan, made it impossible for Hadrat Khalifatul Masih IV to function
as the head of his community while remaining in that country. After due
consultation he decided to leave Pakistan immediately. Three days after
the promulgation of the ordinance, he took an aeroplane from Karachi and
came to London where he resided till his demise.
Hadrat Mirza Tahir Ahmad was born on December 18, 1928 in
Qadian, India. He was educated in India, Pakistan and in the UK, at the
London School of Oriental and African Studies. He was widely traveled
and often delivered addresses to audiences, including people from all
walks of life and widely different cultures. His addresses and other
meetings were often accompanied by "Question and Answer" sessions. He
was always ready to respond to questions agitating the minds of his
audience on any topic, religious or temporal. His deep understanding of
religion pervaded his thinking and his answers.
Hadrat Khalifatul Masih IV lead the Jania'at to new levels of
unity, zeal and progress. During the last decade of his Khilafat, more than
150 new mosques and missions were established; the Holy Qur'an
wastranslated into more than 56 languages and the Jania 'at grew rapidly.
One of the greatest achievements of his Khilafat was the development of
Muslim Television Ahmadiyya (MTA). In 1992, on the occasion of the
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inauguration of Baitul Islam Mosque, Canada, his Friday Sermon was
broadcast to every continent of the world, for the first time, via satellite
transmission. Today, the Muslim Television Ahmadiyya (MTA) has
developed to such an extent that the religious programs are broadcast daily,
24 hours a day, and a growing number of Ahmadis and non-Ahmadis are
viewing it throughout the world. Hadrat Khalifatul Masih IV had done
Urdu translation of the Holy Qur'an and had written several books both in
Urdu and English. He also wrote a comprehensive book, "Revelation,
Rationality, Knowledge, and Truth ", which covers various religious topics
of interest to modern day people. Every year, at the International
Ahmadiyya Convention held in England (In 2001, the Annual Convention
was held in Germany), Hadrat Khalifatul Masih Iv led an initiation
ceremony, where individuals who have joined the fold of Ahmadiyyat
during the year, formally participated live via satellite transmission. The
ceremony is known as the "International Bai'at (Initiation)".
International Bai' at (Initiation)
At the very early stage of his mission, Hadrat Promised Messiah
and Mahdi received the revelation from God:
"I shall cause thy message to reach the corners of the earth. "
(Tadhkirah: English translation, Muhammad Zafrulla Khan, 1976, p 184)
At that time, it appeared to his opponents an empty boast. Today, as
God Almighty has foretold the message of Ahmadiyyat has spread to the
ends of the earth, and Ahmadiyyat is spreading like a wild fire.
In 1993, the first International Bai'at, at the hands of Hadrat
Khalifatul Masih IV , took place when 204,308 persons simultaneously
accepted Ahmadiyyat via satellite transmission. Since 1993, the number of
Bai'ats have been either doubling or more than doubling each year. The
following is the number of people who entered the fold of Ahmadiyya
Movement in Islam in the last 9 years at the hands of Hadrat Khalifatul
Masih iV 1 :
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1993
204,308
1994
421,753
1995
847,725
1996
1,602,721
1997
3,004,585
1998
5,004,591
1999
10,820,226
2000
41,308,975
2001
81,006,721
2002
20,654,000
From 93 countries and 155 nations
From 96 countries and 162 nations
From 96 countries and 221 nations
From 93 countries and 223 nations
From 104 countries and 231 nations
From more than 300 nations
Total: 1993-2002 164,875,605
(The Muslim Sunrise, USA, Issue No. 3, 2002)
Translations Of the Holy Qur'an
The Ahmadiyya Muslim Community endeavors to serve humanity
by creating awareness about high morals, for instance, via publications,
sermons and other forms of media. Most notable is the publication of the
Holy Qur'an — with translation in 56 languages.
The Holy Qur'an with translation in the following 56 languages has
been published by the Jania 'at:
13.
German
1.
Albanian
14.
Greek
2.
Assamese
15.
Gujrati
3.
Bengali
16.
Gurmukhi
4.
Bulgarian
17.
Hausa
5.
Chinese
18.
Hindi
6.
Czech
19.
Igbo
7.
Danish
20.
Indonesian
8.
Dutch
21.
Italian
9.
English
22.
Japanese
(Maulwi Sher 'Ali,
23.
Jula
10.
11.
12.
Malik Ghulam Farid, 5 Vol
Commentary)
Esperanto
Fijian
French
24.
25.
26.
27.
Kashmiri
Kikamba
Kikuyu
Korean
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Welcome to Ahmadiyyat, The True Islam
28.
Luganda
29.
Malay
30.
Malayalam
31.
Manipur
32.
Marathi
33.
Mende
34.
Nepalese
35.
Norwegian
36.
Oria
37.
Pashtu
38.
Persian
39.
Polish
40.
Portuguese
41.
Punjabi
42.
Russian
43.
Saraeiki
44.
Sindhi
45.
Spanish
46.
Sudanese (In 3 Parts)
47.
Swahili
48.
Swedish
49.
Tagalog
50.
Tamil
51.
Telugu
52.
Turkish
53.
Tuvalu
54.
Urdu (Tafs'ir Saghk)
55.
Vietnamese
56.
Yoruba
Partial translation of the Holy Qur'an in the following 3 languages
has been published by the Jama 'at
1 . Javanese (Vol. l, Part 1-10)
2. Sudanese (First two parts with
commentary)
3. Thai (Vol.1, Pan 1-10)
Translations of the Holy Qur'an in the following 23 languages are
ready for printing:
1.
Afrikan (South Africa)
14.
Kiribati (Fiji)
2.
Asante Twi (Ghana)
15.
Lithunian (U.K.)
3.
Baule (Ivory Coast)
16.
Malagasy (Mauritius)
4.
Bete (Ivory Coast)
17.
Mandinka (The Gambia)
5.
Burmese (Burma)
18.
Sinhala (Sri Lanka)
6.
Catalan (Spain)
19.
Uzbek (Uzbekstan)
7.
Creole (Mauritius)
20.
Wali (Ghana)
8.
Fula (The Gambia)
21.
Wollof (The Gambia)
9.
Hungarian (Hungary)
22.
Xhosa (South Africa)
10.
Kanri (India)
23.
Yao (Tanzania)
11.
Kazakh (Kazakhistan)
12.
Kijalou (Kenya)
13.
Kikongo (Congo)
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10.
Luganda
11.
Malayalam
12.
Persian
13.
Russian
14.
Spanish
15.
Swahili
16.
Swedish
17.
Tamil
18.
Telugu
Welcome to Ahmadiyyat, The True Islam
Translations of the Holy Qur'an are being rendered in the
following languages:
1. Asante Twi (Ghana) 9. Kazakh (Kazakhistan)
2. Creole (Guinea Bissau) 10. Khmer (Cambodia)
3. Dagbani (Ghana) 11. Lingala (Congo - Zaire)
4. Dogri (India) 12. Moore (Burkina Faso)
5. Etsako (Nigeria) 13. Samoan (Fijji)
6. Fante (Ghana)
7. Hebrew (Israel)
8. Javanese (Indonesia)
Translations of the Holy Qur'an in the following languages are being
revised:
1. Albanian
2. Bengali
3. Danish
4. English
5. German
6. Gurmukhi
7. Hausa
8. Hindi
9. Italian
Translations of the Holy Qur'an in the following languages are planned
in the future. These will be published soon:
1. Batakese (Indonesia) 4. Kirghiz (Kirghistan)
2. Balanta (Guinea Bissau) 5. Kurdish
3. Bosnian (Bosnia)
Speech delivered by Maulana Munir-ud-Din Shams, Additional Vakilut Tasnif, London,
UK, International Annual Convention, 26-28 July, 2002, Islamabad, London
Hadrat Khalifatul Masih IV delivered his last Friday Sermon and
held his last Question/ Answer session on April 18, 2003 at the Fadl
Mosque, London. He passed away on April 19, 2003 at 9:30 am due to
heart failure. His body was placed at the Mahmud Hall, Fadl Mosque,
London where thousands of Ahmadis, who came from all over the world,
viewed his face. Then his funeral cortege was brought to Islamabad,
Tilford, where on 22nd April, Hadrat Mirza Masrur Ahmad, Khalifatul
Masih V led the funeral prayers of Hadrat Khalifatul Masih IV , and he
was buried. More than 40,000 Ahmadis from all over the world took part
in the funeral prayers.
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Hadrat Khalifatul Masih V aba (1950- )
(Period ofKhilafat: April 22, 2003 - )
,aba
Hadrat Mirza Masrur Ahmad was elected Khalifah upon the
demise of Hadrat Khalifatul Masih IV on April 22, 2003. Maulana Ataul
Mujeeb Rashed, Secretary, Majlis Shura has made the following
announcement regarding election of the Khalifatul Masih V * in the
Weekly International Alfadl of April 25, 2003:
"It is announced for the information of the members of the
Ahmadiyya Jama'at that a meeting of the Majlis Intikhab (Electoral
College), appointed by Hadrat Khalifatul Masih II ra , was held on Tuesday,
22nd April 2003, after Maghrib and Ish'a ' Prayers, at the Fadl Mosque,
London. The meeting was presided by Chaudhary Hameedullah Sahib. The
members of the Electoral College took an oath of allegiance to Khilafat-i-
Ahmadiyya and then elected Hadrat Mirza Masrur Ahmad as Khalifatul
Masih. All members of the Electoral College took initiation at the hands of
Hadrat Mirza Masrur Ahmad, Khalifatul Masih V * . Then permission was
granted to the general community members waiting outside the mosque to
come inside the mosque. Thus, over 10,000 members, who were waiting
outside, around the mosque, took initiation at the hands of Hadrat Mirza
Masrur Ahmad" ", Khalifatul Masih V ". May God Almighty accept and
bless this election. Amin."
Hadrat Mirza Masrur Ahmad, Khalifatul Masih V " , who was born
on September 15, 1950, is a son of Hadrat Mirza Mansur Ahmad and
Sahibzadi Nasira Begum Sahiba, a great-grandson of the Promised
Messiah and Mahdi , a paternal grandson of Hadrat Mirza Sharif Ahmad
and a maternal grandson of Hadrat Khalifatul Masih II . In 1977, he
devoted his life and worked from 1977 to 1985 in Ghana. First as Principal
of Ahmadiyya Secondary Schools and then as Manager, Ahmadiyya
Agricultural Farm. Before becoming Khalifatul Masih, he was serving the
Jama'at as Nazir A'la and Amir Muqami in Rabwah, Pakistan.
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12
ORGANIZATIONAL STRUCTURE OF
THE AHMADIYYA MUSLIM JAMA' AT
The Ahmadiyya Jama'at is a representation of True Islam. The
Jama'at's activities and projects are carried out throughout the world by
only a small staff of missionaries, who have devoted their lives, and by
volunteers who sacrifice their time, skills, wealth and property for the sake
of Allah. Today, the Ahmadiyya Muslim Community is found in 175
countries of the world and is vigorously pursuing its goal to unite the
world under one spiritual banner. The Jama 'at is active in propagation of
true Islam and serving humanity. It has built more than 5000 mosques and
several hundred Mission houses throughout the world. It has also opened
clinics and schools globally, and translated the Holy Qur'an into more than
55 languages. The organizational structure of the Jama'at includes:
1. Khalifatul Masih
2. Majlis-i-Mushawarat
3 . Sadr Anjuman Ahmadiyya
4. Tehrik-i-Jadid, Anjuman Ahmadiyya
5. Waqf-i-Jadid
6. Local Anjumans
KHALIFATUL MASIH
The Supreme Head of the Ahmadiyya Movement in Islam, duly
elected in accordance with the rules for the election of the Khalifah in the
Ahmadiyya community and whom all Ahmadis owe allegiance as
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envisaged by the teachings of Islam.
As the Supreme Head of the Jama 'at, Khalifatul Masih directs and
guides the Jama 'at's activities, and all institutions and associations within
the Jama 'at are under him.
MAJLIS-I-SHURA OR
MAJLIS-I-MUSHAWARAT
Majlis-i-Shura or Majlis-i-Mushawarat is a consultative body. Its
meeting is usually held once a year. However, Khalifatul Masih can call a
meeting of Majlis-i-Shura whenever he desires. This consultative body is
not under the Sadr Anjuman Ahmadiyya, rather, it is directly under the
Khalifatul Masih.
It is stated in the Holy Qur'an:
4111 ol ^ J* l£j^ ^> I3tfi 5-tfl Jl LoAjjLi J
olKjiAJI
wa shawir hum fil amri fa idha 'azamta fatawakkal 'alallah
innallaha yuhibbul mutawakkilin
And consult them in matters of importance; and when thou art
determined, then put thy trust in Allah, Surely, Allah loves those who put
their trust in Him. (3 : 1 60)
In 1922, the Khalifatul Masih II set up a consultative body
{Majlis-i-Shura or Majlis-i-Mushawarat) to advise the Khali fah on many
important matters related to finance, budget, education, missionary
projects and other affairs of the community. This advisory body formally
meets at least once every year to render its advice to Khalifatul Masih (At
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Welcome to Ahmadiyyat, The True Islam
the international level) or the Amir Jama 'at of a country (At the local
level). Thus, it is an advisory and Consultative Council of Jama'at
Ahmadiyya Muslimah. As an institution it ranks next after Khalifah in
sanctity.
International Majlis-i-Shura
The International Majlis Shura, which is presided by the
Khalifah of the time, and representatives from Jama 'ats all over the
world participate. Proposals for inclusion in the agenda of the
Central International Majlis-i- Shura are submitted through the
Amir of the national Jama' ats or by the Markaz (Center). Only
such proposals are included in the agenda of the International
Majlis-i-Shura as have been approved by Hadrat Khali fatul Masih.
The subsequent discussions provide a useful barometer of
prevailing trends in the opinion of members.
The International Majlis-i-Shura primarily comprises
representatives from the Sadr Anjuman Ahmadiyya, Tehrik-i-Jadid
and Waqf-i-Jadid including the Private Secretariat; all missionaries
in whatever capacity, such delegates of various national Jama 'ats,
and invited guests as have been approved by Hadrat Khalifatul
Masih.
The Khalifatul Masih presides over all the proceedings of
International Majlis-i-Shura, although routine matters of calling
speakers in turn may be left to an invited assistant.
After Tilawat (Recitation of the Holy Qur'an), silent
prayers, brief inaugural comments, implementation report of the
proposals adopted in the previous Shura and a report on rejected
proposals [e.g. a proposal already rejected in any of the past three
years or proposals of purely administrative or domestic nature, or a
proposal concerning the interpretation of Shari'ah which should be
submitted through the Mufti Silsilah (The Chief Jurist of the
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Welcome to Ahmadiyyat, The True Islam
Jama 'at) at the Center] are presented by the secretary of
Majlis-i-Shura. Then, subcommittees may be nominated to go over
the proposals or the entire general body may go over the proposals.
Delegates render their opinions freely, independent of any
partisan or vested interests and above all speaking the truth
straight-forwardly recognizing that God Almighty watches over
them and holds them accountable for the discharge of the trust
reposed in them.
The Majlis-i-Shura is not a parliament; indeed there is no
other body as unique as the Ahmadiyya Majlis-i-Shura. The
participants act with Taqwa (righteousness) and are conscious that
Allah watches over them and keeps an eye on their account.
The Khalifatul Masih comments, or issues instructions, or
announces his decision on the proposals during the course of his
observations but may reserve the matter for further reflection. He
generally accepts the advice given by the majority but if he is of the
view that the advice runs counter to some principle or is not in the
mutual interest of the Jama' at, he rejects the consensus or
announces his acceptance in a modified form which thereafter is
not open to objection in principle. The approved recommendations
become binding on all Jama 'ats.
The architect of the present shape of the International
Majlis-i-Shura is undoubtedly Hadrat Khalifatul Masih Iv who
has continued to guide and encourage all national Jama'ats and
auxiliary organizations to emulate as far as possible the standards
established by the Central International Majlis-i-Shura.
General Rules of International Majlis-i-Shura:
a) Subcommittee members are nominated by the National
Amir of each country. Although, subject to National Amir's
consent, a delegate may volunteer himself to serve in a
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Subcommittee.
b) The Jania'at proposing an item included in the Agenda
must have a delegate as a member of that subcommittee.
c) A subcommittee member cannot oppose the
recommendation of the subcommittee unless the Chairman
of the subcommittee acknowledges the dissent and registers
the member's right to oppose the recommendation during
the subcommittee's meeting.
d) The recommendations of the subcommittee supersede the
original proposal.
e) An amendment to the proposal can be presented during a
session of the Majlis-i-Shura only in writing. Verbal
amendments are not acceptable.
f) Any delegate who wishes to express an opinion on any item
under discussion must raise his hand when Hadrat
Khalifatul Masih so invites and register his full name and
the Jama 'at. Once this list has closed, delegates who did not
register their own names when so invited are then not
authorized to speak on that matter. If a previous delegate has
broadly addressed the matter he wanted to cover, a delegate
may withdraw his name.
g) When invited, delegates must be as brief as possible and
restrict themselves to the item then being discussed. This
helps save the precious time of all delegates.
h) Speakers must only address the Chair and they must never
deride any other speaker.
i) A poll is always conducted by show of hands only. There
are no secret ballots. No one is allowed to abstain. Everyone
must vote either for or against the motion.
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j) Since the proceedings are recorded and transcribed from
these proceedings, whenever one speaks he should identify
himself and the Jama 'at he represents.
k) Separate arrangements are made for ladies and a limited
number of visitors. Ladies do not participate at the
subcommittee stage, but their contributions during the full
Council (General Body) discussion are always welcomed.
Visitors participate as observers and are not allowed to
speak or vote.
1) The delegates obtain permission from the Chair before
leaving any session of the Shura.
(International Majlis-i-Shura, london, UK)
National Majlis-i-Shura
The National Shura is held under the chairmanship of
National Amir of the country. In this Shura, the national
office-bearers, the Presidents and the elected representatives of all
local Jama 'ats participate. The recommendations of the National
Shura, at the conclusion of the Shura, are sent to Khali fatul Masih
for his approval. The final decision is that of the Khali fatul Masih.
He may accept, reject or partially accept the recommendations of
the International and National Shliras. Whatever is the decision of
the Khalifatul Masih, it is accepted by the Jama 'at open-heartedly.
Jama' at believes that Khalifatul Masih, after prayers, thinking, and
under the guidance of God Almighty makes a decision regarding
acceptance or rejection of the recommendations. Jama'at
throughout its history has found that the decisions of the Khalifatul
Masih have always been blessed for the Jama 'at. The general rules
mentioned above for International Shura also apply to the National
Majlis-i-Shura.
National Majlis-i-Shura consists of the following:
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Welcome to Ahmadiyyat, The True Islam
1. Amir
2. All the Local Missionaries.
3. All the National Office-bearers of the Organization
including Sadr Khuddamul Ahmadiyya and Sadr
Ansarullah.
4. All the Presidents of the Local Jama 'ats.
5. Elected representatives from Local Jama 1 ats,
specially elected annually for this purpose and
approved by the Amir.
6. Where there is no Local Jama 1 at, the Amir may
invite by special invitation any member living in
that area to attend, but such a member shall not have
the right to vote.
7. The Amir may invite, by special invitation,
Representatives of affiliated bodies, but such
representatives shall have no right to vote.
8. Representatives of Lajna Ima'illah participate as
observers and listen to the proceedings while sitting
in a separate room. They may give their opinion
during the General Body meeting. However, they do
not vote.
THE INTERNATIONAL HEADQUARTERS
(MARKAZ)
The original Headquarters of the Community are in Qadian, India,
the birth place of the Promised Messiah and Mahdi . After the division of
the subcontinent into India and Pakistan, the Headquarters moved to
Rabwah, Pakistan. The International Headquarters of the Ahmadiyya
Jama 'at, at present are based in London, England, where Hadrat Khali fatul
Masih iV a currently resides, and in Rabwah, Pakistan. Work under the
guidance and instructions of the Khalifatul Masih and the Center may be
changed to any other place if the Khalifatul Masih so directs.
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Qadian, India
Darweshan-i-Qadian
On the partition of India and the creation of Pakistan in
August 1947, many of the Muslims living in India moved to
Pakistan. Hadrat Khalifatul Masih IT also decided to move the
administrative center of the Ahmadiyya Jama 'at from Qadian to
Pakistan. Under the directive of Hadrat Khalifatul Masih if, 313
Ahmadis stayed behind in Qadian to look after the holy sites in
Qadian, the birth place of the Promised Messiah and Mahdi , and
the starting place of Ahmadiyya Muslim Jama 'at in Islam. These
313 Ahmadis are called "Darweshan-i-Qadian" .
Miriaratul Masih
One of the signs of the advent of the Promised Messiah and
Mahdi , as described by the Holy Prophet , was that he will be
raised near a white minaret East of Damascus. The tradition of the
Holy Prophet is as follows:
I^jjjj f\ tiaJLLlI OjLLoJI JJX (Htj-° CM' ls '^ uj^it
- ( S i Ti c\ J
yanzilu 'isabnu maryama 'indal manaratil baida'i
sharqqiyyu dimashq
The Messiah will descend on the East of Damascus near a white
minaret
(Kanzul 'amal, Vol. 7)
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Although the real meaning of the minaret is symbolic, it
was the practice of the Promised Messiah and Mahdi to endeavor
to fulfill every prophecy in its literal form as well. For this reason,
and in accordance with Divine instructions, he laid the foundation
stone of Miriaratul Masih on Friday, March 13, 1903. The structure
was completed in early 1916. It has three stages, 92 steps, and total
height is 105 feet. The clock was fixed in 1933. Qadian is situated
to the East of Damascus and the white minaret is the sign of peace
and proclaims the advent of the Prince of Peace, The Promised
Messiah and Mahdi (The Miriaratul Masih is depicted on the cover
of this book).
(Darul Aman, Abdul Rashid, Architect, London, UK, p 68)
BaitulFikr
Most of the Promised Messiah and Mahdi's early literary
work was undertaken in this room (Baitul Fikr). He also wrote his
book " Bfahin-i-Ahmadiyya' 'here. Allah mentions this room in one
of the revelations to the Promised Messiah and Mahdi :
"Have We not made everything easy for you, the place of
contemplation "
The Promised Messiah and Mahdi used to enter the
Mubarak Mosque through the small window in this room.
BaitudDu'a?
-as
The Promised Messiah and Mahdi got this room built on
13 th March, 1903 so that he could pray there most intensively and
devotedly. By his ardent prayers he invoked special favor of God to
enable him to prove the superiority of Islam through arguments
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andreasoning. He prayed to God Almighty to bless this place and
make it a house of peace and security and arm him with the
arguments and reasoning necessary for establishing the glory of
Islam. He named it Baitud Du'a\
(DarulAman, Abdul Rashid, Architect, London, UK, p 58;
- - ra
Dhikr-i-Habib: Hadrat Mufti Muhammad Sadiq )
Bahishti Maqbarah
At the end of 1905, the Promised Messiah and Mahdi
started receiving a large number of revelations indicating that his
demise is near. Promised Messiah and Mahdi published a 'Will'
entitled, 'Al- Wasiyyaf and also published all of the revelations
about his demise. In this 'Will', the Promised Messiah and Mahdi ,
under Divine guidance, also proposed establishment of a special
graveyard, which he named as 'Bahishti Maqbarah' (The Heavenly
Graveyard). In fact, the Promised Messiah and Mahdi had seen a
dream regarding this graveyard several years ago in which God
Almighty had told the Promised Messiah and Mahdi that a
separate graveyard should be established for the specially sincere
and righteous people of the Jama 'at who are blessed in the sight of
God Almighty, so that it is a memorial for the new generations of
Ahmadis to refresh their faith. Promised Messiah and Mahdi had
been thinking for a long time about the land and location of the
graveyard. However, when Hadrat Maulvi 'Abdul Karim Sahib
Sialkoti passed away and at the same time he received several
revelations about his own demise, then Promised Messiah and
Mahdi took practical steps to implement the Heavenly Graveyard
proposal. Promised Messiah and Mahdi selected a piece of land
adjacent to his garden in the south of Qadian and laid foundation of
the Bahishti Maqbarah". At that time, body of Hadrat Maulvi
'Abdul Karim Sahib which was temporarily buried in a box at
another place was moved to the Bahishti Maqbarah. Thus, Bahishti
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Maqbarah (Heavenly Graveyard) was started in Qadian during the
life of the Promised Messiah and Mahdi .
Regarding Bahishti Maqbarah, the Promised Messiah and
Mahdi has stated:
".... And a place has been shown to me that this would be
my grave. I saw an angel measuring a plot of land, and reaching a
point he said to me that was the spot for my grave. Then at one
place I was shown a grave more shining than silver, and all its earth
was of silver. Then it was said to me that this was my grave. And I
was shown a spot which was named "Bahishti Maqbrah" (Heavenly
Graveyard)."
(The Will, p 35, Ruhan'i Khaza" in, Vol. 20, p. 320)
Funeral prayer of the Promised Messiah and Mahdi took
place in the grounds of the Bahishti Maqbarah and he was buried in
this graveyard. Many of the companions of the Promised Messiah
and Mahdi and other Musian are buried in this Heavenly
Graveyard. Branches of this Heavenly Graveyard have been
established in Rabwah, Pakistan and in other countries where
Musis are buried. Hadrat Nusrat Jahan Sahiba (Hadrat Amma
Jan), wife of the Promised Messiah and Mahdi , Hadrat Khalifatul
Masih II , Hadrat Khalifatul Masih III , and many other family
members and Companions of the Promised Messiah and Mahdi
are buried in the Bahishti Maqbarah at Rabwah, Pakistan.
Rabwah, Pakistan
On the creation of Pakistan in August 1947, Hadrat Khalifatul
Masih if moved the administrative center of the Jama 'at from Qadian,
initially to Lahore, and then to Rabwah. On September 20, 1948, about a
year after moving from Qadian, Hadrat Khalifatul Masih if laid
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Welcome to Ahmadiyyat, The True Islam
thefoundation of the new center at Rabwah. At the time of its
founding,Rabwah was a waste, desert land with no vegetation and frequent
dust storms. Over the past 54 years, Rabwah has grown into a large
AhmadiyyaMuslim town complete with schools, colleges, hospital,
library, institutions of religious learning and various offices of the
Ahmadiyya Jama 'at. Rabwah is also the official residence of Khalifatul
Masih. However, at present, Hadrat Khalifatul Masih IV (Hudur) resides
in London, UK.
Some of the important institutions in Rabwah are as follows:
Sadr Anjuman Ahmadiyya
Sadr Anjuman Ahmadiyya is one of Jama'at's most
important institutions, which the Promised Messiah and Mahdi
established during his life. In December 1905, the Promised
Messiah and Mahdi received a revelation that his end was near.
Thereupon he wrote a brochure called Al- Wasiyyat (The Will) and
distributed it among his followers. Until the publication of
Al- Wasiyyat' there were separate Anjumans in-charge of the
management of the school and the magazine. Al- Wasiyyat created a
new Anjuman for the management of the cemetery and of bequests.
Later on, at the insistence of some of his followers, in December
1906, he converted the last Anjuman, which was charged with the
administration of bequests into a larger one which was placed in
general control of the educational institutions - secular and
religious - the Review of Religions, the cemetery and all the other
activities; and was designated as the Sadr Anjuman. Jama 'at's
obligatory Chanda system and its implementation, Ta'limi
(educational), Tarbiyyati (Moral training), Tablighi (Preaching),
Rifahi (Social works) activities are supervised by this Anjuman.
Furthermore, the system of the local, district, and the provincial
Amarat (Offices) is run under the supervision of the Anjuman. On
January 1, 1919, various Departments (Nazarat) were set up by
Hadrat Khalifatul Masih II to streamline the working of Sadr
Anjuman Ahmadiyya. There are several different offices and
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Nazarat (Directorates) under the supervision of this Anjuman. The
head of each Nazarat (Directorate) is called a Nazir (An inspector
or in-charge). The in-charge of the Sadr Anjuman Ahmadiyya is
called Nazir A 'la (Chief Secretary) who works under the
instructions of the Hadrat Khalifatul Masih. On 31st May, 1950,
Hadrat Khalifatul Masih II laid the foundation of a grand building
for the various offices of the Anjuman in Rabwah, and on
November 19, 1957, he did the opening of the building with
prayers.
Following are the various Nazarat of Sadr Anjuman Ahmadiyya:
1. Nazarat-i- 'Ulya (Principal Directorate)
Except the Sigah Tat (Branches) which are directly under
the Sadr, Sadr Anjuman Ahmadiyya, all of the Nazarat
(Directorates) and Sigah Tat (Branches) are under the
Nazarat-i- 'Ulya. The Nazarat-i- 'Ulya itself is directly under
the Sadr, Sadr Anjuman Ahmadiyya.
2. Nazarat-i-Diwan (Directorate of Establishment
Division)
The duties of this department include appointments,
promotions, transfers, overseeing and keeping of the
records of the employees.
3. Nazarat-i-Baitul Mai Amad (Directorate of Finance,
Income)
All of the Tama'afs financial book-keeping is the
responsibility of this department. All the information
regarding Chanda paid by Jama 'at members come to this
department where a systematic record is kept. To increase
Jama 'at's income is also a responsibility of this department.
4. Nazarat-i-Baitul Mai Kharch (Directorate of
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Finance, Expenditure)
It is the responsibility of this department to make an
estimate of the expenses, and to prepare the expense budget.
The department keeps a detailed record of all the Jama 'at
expenses done anywhere and in anyway.
5. Nazarat-i-Amur 'Ama (Directorate of Internal
Affairs)
This department has been established to keep discipline in
the Jama'at, to resolve disputes between Jama'at members,
to implement the decisions made by Qada (Jama'at's
department of Justice), and to take care of various other
affairs of the Jania 'at. Fadl-i- 'Umar Hospital also comes
under this department.
6. Nazarat-i-lslahu Irshad, Markaziyya, (Directorate of
Reformation and Moral Training, Central)
Tarbiyyati (moral training), Tablighi (Preaching), and Islahi
(Reformational) affairs of the Jama 'at members in Pakistan
are handled by this department. The organizational affairs
and supervision of the Murabbiyyan (Missionaries assigned
duties in Pakistan) are also handled by this department.
7. Additional Nazarat-i-lslahu Irshad, Muqam (Local,
Directorate of Reformation and Moral Training).
In the following districts of Pakistan the work stated above
under the heading, "Nazarat-i-lslahu Irshad, Markaziyya "
is carried out by this department: Sargodha, Khushab,
Jhang, Toba Tek Singh, Faisal Abad, Shiekhupura,
Gujranwala, Narowal, and Sialkot.
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8. Additional Nazarat-i-lslahu Irsh'ad, Bra'i
Da'wat-i-ilallah (Additional Directorate of
Reformation and Moral Training, In-charge
Preaching)
This Nazarat is responsible for organizing and stimulating
the Da 1 ilallah work
9. Additional Nazarat-i-lslahu Irsh'ad, Bra'i Ta'limul
Qur'an and Waqf-i-Ardi (Additional Directorate of
Teaching of the Holy Qur'an and Temporary
Devotion)
This department is responsible for sending the members
under the Waqf-i-Ardi Scheme (Devotion for a short period
of time) to various Jama 'ats. Furthermore, the department
makes programs for religious training of the members
living in various Jama'ats. In training, the emphasis is on
Ta 'limul Qur'an.
10. Nazarat-i-Ta 'lim (Directorate of Education)
To guide Ahmadi students, boys and girls, towards higher
education so that educational level of the members of the
Jama 'at is elevated. To this end, the department provides
necessary information and facilities to the students and
supervises their educational progress. To encourage the
students towards higher education, the department gives
awards and scholarships to academically talented students.
All the arrangements regarding admissions of students in
Madrissatul Hifz (School for preparing Hafiz-i-Qur'an) are
made by Nazarat-i-Ta 'lim.
11. Nazarat-i-Zira 'at (Directorate of Agriculture)
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This department provides consultation in the field of
agriculture to the members of the Jama 'at so that they could
make advancement in the field of agriculture.
12. Nazarat-i-San 'atu Tijarat (Directorate of Trade and
Commerce)
This department gives consultation in the area of industrial
trade so that the members of the Jama 'at could excel in
industrial trade.
13. Nazarat Khidmat-i-Darweshan (Directorate of
Looking After the Interests ofQadian and Ahmadis
Living in It)
This department is responsible for taking care of the
relatives of those members of the Jama 'at who stayed in
Qadian, India at the time of creation of Pakistan
(Darweshan-i-Qadian). Furthermore, this department is
responsible for communication between the Darweshan of
Qadian and their relatives living in Pakistan.
14. Nazarat-i-Darul Diafat (Directorate of Hospitality)
This department is responsible for hospitality (i.e. running
the D'arul Diafat or Langar Ktiana (Free public kitchen) of
HadratMasih Ma W).
15. Nazarat-i-Isha'at wa Tasnif (Directorate of
Publication)
This department is responsible for publishing all sort of
literature of the Jama 'at. The department is also responsible
for publishing books of the Promised Messiah and Mahdi
and the Khulafa-i-Jama 'at Ahmadiyya.
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16. Nazarat-i-Amur Khar/ah (Directorate of External
Affairs)
This department is responsible for taking care of the legal
problems (i.e. pleading of the law suits, etc.). The
department is also responsible for establishing connections
and increasing cooperation between Ahmadis and various
states and countries.
Besides the above stated Nazarat, there are also few Nazaniat
(Department) established. The in-charge of a Nazaniat is called a Nazim.
However, in-charge of some of the Branches is called a Secretary. The
Nazim and the Secretary have the status of a Na'ib Nazir (Deputy
in-charge). Some of the Nazaniat are briefly mentioned here:
/. Nazamat-i-Tashkhis Ja'idad (Department of
Assessment of Property Value)
This Nazaniat is responsible for doing appraisal of the
properties of a Musi. Particularly, after death of a Musi, if a
problem arises concerning the will of the Musi, this
department is responsible to do full search and evaluation
of the properties of the Musi
2. Nazamat-i-Darul Iff a ' (Department Dealing with
Interpretation of Religious Laws)
This Nazaniat is responsible for finding solutions of
important and difficult present day problems with the help
of Shari'ah. Under this Nazaniat, a Majlis Iffa', consisting
of various scholars of the Jama'at, as its members, is
established. The members of the Majlis Iffa ' are appointed
with the approval of the Khalifatul Masih. Whenever the
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need arises, this Majlis, after considering the various issues
and problems relating to the religious law, presents its
report to Khalifatul Masih. Only when approved by the
Khalifatul Masih, the recommendations become applicable
to the concerned situation. About the general issues, the
Mufti Silsilah (The Chief Jurist of the Jama 'at) gives a legal
opinion. If he feels necessary, before giving a legal opinion,
the Mufti Silsilah can informally consult the scholars of the
Jama 'at.
3. Nazamat -i-Ja 'idad (Department of Properties)
Sadr Anjuman Ahmadiyya's construction projects are
managed by this Nazamat. Construction of all the new
buildings, roads and bridges, etc., essential for the Jama'at
and repair of the old buildings is done under the supervision
of this department. In-charge of the department is called
Nazim Ja 'idad (In-charge, Properties) who is responsible
for the expense accounts of the department. He is
answerable to the Nazir A 'la. All the record about the
construction and supervision of the buildings and all the
maps are kept with this department.
4. Shu 'bah Rishta Nata (Matrimonial Department)
This department guides and helps the Ahmadi families in
matrimonial affairs. It helps establish communication
between the families looking for partners for their
marriageable children. Record of the marriages is also kept
by this department. In-charge of this department is called
Secretary Rishta Nata who is answerable to Nazir Islahu
Irsh'ad Markaziyya and works under his guidance.
5. Majlis Kar Pardaz Bahishti Maqbarah (Bahishti
Maqbarah Management Body)
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All the work related to " Wills", and Bahishti Maqbarah is
carried out by this department. This body is responsible to
check the Chanda accounts of the Musis and also keeps
record concerning the graves. This body corresponds with
the Musis in connection with the Wasiyyat (Will) affairs.
Secretary of this body is called, Secretary Majlis Kar
Pardaz.
(Jama 'at Ahmadiyya Ka Ta 'araf (Urdu), Mubashshar Ahmad
Kh'alid, Department of Publications, Lajna Ima 'illah, Karachi,
Pakistan.; Rabwah: Past and Present, Raja Nasrulah Khan, The
Review of Religions, Special Centenary Number, March 23,
1989, pp 21-22,)
Tehrik-i-Jadid Anjuman Ahmadiyya
Tehrik-i-Jadid (The New Movement) was launched in 1934 by
Hadrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II , for the
purpose of delivering the message of Islam and Ahmadiyyat in the
countries outside the Indian subcontinent. Tehrik-i-Jadid Anjuman
Ahmadiyya was established to supervise the collection and use of funds
under the Tehrik-i-Jadid, to supervise the system of Waqfin-i-Zindaghi
(Life Devotees), and to supervise the system of sending missionaries to
countries outside the Indian subcontinent. Tehrik-i-Jadid Anjuman
Ahmadiyya, Pakistan, a society which was registered in 1960 under Act
XXI of 1860 of the laws of Pakistan controls and guides all the
Ahmadiyya Missions outside Pakistan (except India and Bangladesh).
Like Sadr Anjuman Ahmadiyya, under Anjuman Tehrik-i-Jadid
several departments have been established. In-charge of each department is
called, "Vakil" who is responsible for the supervision of the activities of
the department. The President of Tehrik-i-Jadid Anjuman Ahmadiyya is
called "Sadr". The Sadr is appointed by Hadrat Khalifatul Masih and
holds office at his pleasure. He presides over the meetings of the Board of
Directors.
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Following are the various Vak'alats (Departments) of
Tehrik-i-Jadid.
1. Vakalat-i-'Ulya (Principal Department)
Supervision of the various departments and their branches,
and coordination between the activities of the departments
is the responsibility of the Vakalat- i- 'Uly'a. The head of this
Vakalat is called Vakilul A'la who works under the
directions of the Khali fatul Masih. He is the chief executive
of Tehrik-i-Jadid and is responsible for all matters
concerning Tehrik-i-Jadid Anjuman Ahmadiyya. This
Vakalat supervises all the departments of Tehrik-i-Jadid.
Vakilul A 'la is responsible for holding of elections of
office-bearers of the Jama 'at at local, and national level in
accordance with the rules and regulations.
2. Vakalat-i-Ta'milu Tanildh (Department of
Compliance and Enforcement)
This Vakalat (Department) is responsible for supervising
implementation of plans and programs approved by Hadrat
Khalifatul Masih and assigned to different departments of
Tehrik-i-Jadid.
3. Vakalat-i-Diwan (Department of Revenue)
This department is headed by Vakilud Diwan who also act
as Secretary of Majlis Tehrik-i-Jadid. To organize the
meetings and to keep the record of the proceedings of the
meetings of Tehrik-i-Jadid is the responsibility of this
Vakalat (Department). Appointments, promotions and
retirement affairs of the employees of the various
department of the Tehrik-i-Jadid are handled by this
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Vak'alat. Preparation of the payrolls of the employees and
payment of the salaries is also responsibility of this Vak'alat.
Thus, this Vak'alat is responsible for implementing all the
decisions concerning the personnel of Tehrik-i-Jadid.
Furthermore, all the arrangements regarding admissions of
students in Jami'a Ahmadiyya (Missionaries Training
College) are made by this Vak'alat.
4. Vakklat-i-Tabshir (Department of Ahmadiyya
Muslim Foreign Missions)
The head of this Vak'alat is known as Vakilut Tabshir. This
Vak'alat is responsible for all the affairs concerning Tabligh
(Propagation of the message of Islam and Ahmadiyyat
throughout the world). Religious education and spiritual
training of the community members is also conducted and
supervised by this department. This department also
performs the task of religious and moral training (Tarbiyyat)
of all Jam'a'ats. Establishment and management of mosques,
mission houses and community centers is the responsibility
of this Vak'alat. This Vak'alat makes suitable arrangements
for dissemination of Khali fatul Masih's Friday Sermons
(Khutbahs) and directives to all members of the Jama 'at. All
missionaries and Mu 'allims of Tehrik-i-Jadid work under
the supervision of Vakalati Tabshir. Vakilut Tabshir in
consultation with the Vakilul A 'la submits proposals to
Hadrat Khalifatul Masih for appointment of Central
Missionaries and Missionaries' In-charge to various
countries. Thus, all the affairs of the missionaries working
in foreign countries are handled by this department. This
department trains missionaries, gets visas and makes travel
arrangements for the missionaries to the countries of their
appointment. Furthermore, the department is responsible of
taking care of the families of the missionaries.
5. Vakalati Mai Awwal (Department of Financial
Affairs I)
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The office of Vakilul Mai lis called Vak'alati Mai I. Vak'alati
Mai /keeps the Jama'ats in Pakistan informed of the aims
and objectives of Tehrik-i-Jadid, and of the worldwide
activities and achievements of Tehrik-i-Jadid. To develop
means of producing funds for running the affairs of
Tehrik-i-Jadid is the responsibility of this department. The
department fixes targets for Chanda collection and makes
arrangements to achieve these targets following the
instructions of Hadrat Khali fatul Masih.
6. Vakalat-i-Mal Th'ani (Department of Financial
Affairs II)
The office of Vakilul Mai II is called Vak'alati Mai II.
Vak'alati Mai II makes the aims and objectives of
Tehrik-i-Jadid known to the Jama 'ats outside Pakistan and
gives wide publicity to the Tehrik-i-Jadid scheme and its
demands as enunciated by Hadrat Khalifatul Masih. The
department is responsible for making assessment of
Chandas, due from members outside Pakistan, and arrange
collection of these Chandas, whether obligatory or
voluntary. This department prepares income and expense
budget of Tehrik-i-Jadid and presents the budget to Hadrat
Khalifatul Masih for his approval. After approval by Hadrat
Khalifatul Masih, the Vakalat issues the respective budgets
to various departments in Pakistan, as well as to the
concerned Jama 'ats outside Pakistan. There is a special cell
for Was'aya in this Vakalat. This cell educates members
outside Pakistan about the institution of Wasiyyat and tries
that new members continue to join this institution. The cell
is headed by a Na'ib Vakilul Mai. Furthermore, the
department keeps record of the payments of Chanda
Wasiyyat by the Musis living in countries other than
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Pakistan. The collection of Chanda Waqf-i-Jadid and its
pledges outside Pakistan is also the responsibility of this
Vak'alat.
7. Vakalat-i-Mal Thalith (Department of Financial
Affairs III)
This Vak'alat supervises the management and maintenance
of all movable and immovable property of the Jama'at,
outside Pakistan as well as that of Tehrik-i-Jadid Anjuman
Ahmadiyya Pakistan. Responsibilities of this department
also include to keep complete records of all the properties of
Tehrik-i-Jadid. Furthermore, purchasing, selling and
expansion of the Tehrik-i-Jadid properties, when necessary,
is also carried out by this department. This Vak'alat also
works as Muh'asib (Accountant General) to Tehrik-i-Jadid
Anjuman Ahmadiyya Pakistan.
8. Vakalat-i- Ta 'lim (Department of Education)
Vak'alat-i-Ta'lim attends to the educational affairs of the
Jama'at outside Pakistan. This Vak'alat oversees general
educational uplift of the Ahmadiyya Jama 'at. It manages all
the educational institutions of the Jama 'at in all countries
other than those in the African continent. Jami'a
Ahmadiyya Rabwah and all Missionary Training
institutions outside Pakistan will be supervised by this
Vak'alat. (At present the management of all the educational
institutions of the Jama 'at in Africa, with the exception of
Missionary Training Colleges, is being carried out by Majlis
Nusrat Jahan, Tehrik-i-Jadid, Rabwah.)
9. Vakalat-i- Tasnif (Department of Publication)
Preparation and publication of literature written by
Promised Messiah and Mahdi and scholars of the Jama 'at
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and translation of the literature in various languages used in
foreign countries is the responsibility of this Vak'alat. When
desired, the department provides scholarly material to
Jama 'at's in foreign countries. This Vak'alat is responsible
for preparing fresh literature at the Markaz and in Jama 'ats
abroad in order to meet new requirements. Furthermore,
this Vak'alat approves all the literature prepared in foreign
missions prior to its publication. It monitors the contents of
Ahmadiyya Periodicals published abroad to ensure that
nothing contrary to the Jama 'at's teachings and doctrine is
published therein. It keeps a record at the Markaz of all the
publications of the Jama 'at printed anywhere in the world.
It also maintains a record of all that is printed abroad
against the Jama 'at.
This Vak'alat is responsible for establishing book depots in
missions abroad wherever possible. The department takes
steps that members of the Jama 'at develop scholastic and
writing skills through writing articles and essays. The
department supervises translation and publication of the
Holy Qur'an in foreign languages.
10. Vakalat-i- WaqflNau (Department of New Devotees)
Keeping in view the five Friday sermons delivered by
Hadrat Khalifatul Masih IV , and his other directives, this
Vak'alat makes the aims and objects of Waqf-i-Nau known
to the Jama 'at. It maintains record of all Waqfin-i-Nau. The
department is also responsible for taking care of religious
training and other affairs of the Waqfin-i-Nau children.
11. Vakalat-i-San 'atu Tifarat (Department of Industry
and Trade)
Vakalat-i-San 'atu Tifarat persuades members of the Jama 'at
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to involve themselves more and more into trade and
industry. This department collects and provides information
about industries and trade to the members of the Jama 'at.
The department also develops industrial and business
connections between Ahmadi Industrialists and
Businessmen throughout the world. Thus all the industrial
and business affairs of the Jama 'at, except those of limited
companies, are handled by this department.
12. Vakalat-i-Zira 'at (Department of Agriculture)
Vakalat-i-Zira'at is responsible for the participation and
progress of the Jama'at in the field of agriculture. This
department is responsible for the supervision and
development of the agriculture properties belonging to
Tehrik-i-Jadid Anjuman Ahmadiyya and its branches. The
department keeps income and expense record of the
Jama'at's agriculture land in Sindh, Pakistan and makes
plans to improve income from these lands.
(Rules and Regulations of Tehrik-i-Jadid Anjuman
Ahmadiyya, Revised Edition 1998, Published by
Tehrik-i-Jadid Anjuman Ahmadiyya Pakistan)
Waqf-i-Jadid
Waqf-i-Jadid Scheme was initiated by Hadrat Musleh Ma 'ucP in
1957 who stated the following about the Scheme:
"... Now I would like to invite the Jama 'at members to a new type
of Waqf (Devotion). I related to you about this scheme briefly in my
earlier sermon delivered on July 9, 1957. Although, this scheme has a vast
scope, yet at this initial stage I have decided to utilize the services of 10
dedicated teachers or Waqifin."
(Al-Fadl, February 16, 1958)
Hadrat Khalifatul Masih II has explained the Scheme as follows:
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"This is the work of Almighty God, and it will certainly be done.
Since Almighty God has put this scheme into my mind, I will do this duty
even if I have to sell my house and my clothes. ... Almighty God will
separate those people who will not support me and will send angels from
Heaven for my help."
"If our Jarria'at wishes to prosper it will have to extend its
preaching activity in every quarter. There is need to amplify considerably
our efforts so that our voice may reach every house in every town."
(Al-Fadl, January 11, 1958)
"The youth should dedicate their lives for serving the Waqf-i-Jadid
Scheme and should follow the example of the Prophet Hadrat Isma'il ...
They should follaow the footsteps of the Godly men like Hadrat
Mo'inuddin Chishti , Hdrat Shahabuddin Suharwardi , Hadrat Isma'il
Shahid , may Allah have mercy on them. They should give spiritual
habitation to the barren land. They should educate the Muslims, teach
them the Holy Qur'an and the Hadith and produce their successors far and
wide, and spread the light of Islam."
(Al-Fadl, February 4, 1958)
Initial purpose of the Scheme was Tabligh and Tarbiyyat in the
rural population of Pakistan through dedicated and trained religious
teachers and initial scope of the scheme was the subcontinent
Indo-Pakistan. The first Nazim Waqf-i-Jadid was Hadrat Mirza Tahir
Ahmad who later on became Khalifatul Masih IV . Hadrat Khalifatul
Masih IV a , in 1985, expanded the scope of the Waqf-i-Jadid scheme and
made the scheme an 'International' scheme which involved world-wide
Chanda (Monetary contributions) collections.
Hadrat Khalifatul Masih IV stated the following about the
scheme:
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"Last year I expanded the horizon of Waqf-i-Jadid and made it
'Global' in nature. By the grace of Allah, this decision greatly benefited the
Jama'at. More so, it appears that there was a Divine inspiration which
instilled within me this need to internationalize the Waqf-i-Jadid scheme.
This inspiration dictated to me that the time has come to 'Globalize' this
scheme."
(Friday Sermon, Jan. 2, 1987)
The head of Waqf-i-Jadid is called Nazim Waqf-i-Jadid who is
responsible for taking care of all the affairs of the Waqf-i-Jadid. The
administrative work has been divided into two Departments:
Nizamat-i-Mal and Nizamat-i-Irshad. The in-charge of the two offices are
called: Nazim Mai and Nazim Islahu Irsh'ad, respectively.
Nizamat-i-Mal (Finance Department)
The matters concerning collection and expenses of Chanda
Waqf-i-Jadid 'are conducted by this Nizamat.
Nizamat-i-Irshad (Department of Religious Training)
This administration is responsible for religious training of
Mu'allimin (instructors), sending the Mu'allimin to the field, to
supervise their work. Furthermore, the Nizamat is responsible for
printing of the necessary literature. There are several "Mu'allimin"
and " Inspectors Mai' 'working under this scheme.
Fadl-i- 'UmarFree Homeopathic Dispensary
Under the Waqf-i-Jadid scheme, a Homeopathic dispensary
is operational in Rabwah for the past several years, which provides
free medicines to patients.
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Khilafat Library
The study of the history of Ahmadiyyat clearly suggests that
members of the Ahmadiyya Jama'at always have shown great
interest in scholarly research. Accordingly, there has been a strong
tendency towards establishment of libraries both at the individual
and the Jama 'at levels. Hadrat Khalifatul Masih II , in 1952, at the
occasion of Majlis-i-Mushawarat instructed that from now on his
libraries and the central library of the Sadr Anjuman Ahmadiyya
should be joined together into one library. Accordingly, in 1952, a
central library was started in three rooms in the Private Secretary's
office. Later on it was felt that, in Rabwah, such a library should be
established from which, besides the ordinary public of Rabwah,
students could also benefit.
To this end, on January 18, 1970, Khalifatul Masih III laid
foundation, and on October 13, 1971 he inaugurated the Khilafat
Library in Rabwah. All the expenses towards the construction of
the library, purchase of the furniture and books were borne by
Fadl-i- 'Umar Foundation. There is a committee which supervises
working of the Library. The administration of the Library works
directly under the supervision of Sadr Anjuman Ahmadiyya. This
library has more than 100,000 books and has ample space for
readers, research scholars and administrative work. There is
separate area for ladies in the library. At a time two books can be
issued for 15 days to the members of the library. There is an area
reserved for reading daily newspapers and 15 different daily
newspapers are available to the readers. On the average, about 300
people visit this area to read the daily newspapers. There is another
area in the library where almost 100 weekly and monthly
magazines, in different languages, are kept for the readers.
Furthermore, the Library has the following sections:
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Text Books Section
Hadrat Khalifatul Masih III started this section in 1981. In
this section of the library, text books to M.A., M.Sc,
Medical, and Engineering students, relevant to their courses
are provided. This section contains 2441 books and 316
students are members of this section. Four books are issued
to each student for 2 months at a time. In case the books are
not required by other students, these can be reissued for
another 2 months.
Children 's Books Section
For Children, there is a separate children's books section in
the Library. This section has 4911 books in Urdu and
English and 526 children are members of this section.
Under the directions of Hadrat Khalifatul Masih IV , a
video section has been added to the Children's book
section.
Preservation Section
i. Photostat Copying
The Library has a modern Photostat copying
machine. To date, the following have been preserved
by making Photocopies:
Manuscripts and writings of the Promised Messiah
and Mahdi (3 sets), Books of the Promised
Messiah and Mahdi , First Edition (2 complete
sets), Original Ishtiharat written by the Promised
Messiah and Mahdi", Al-Hakam (1897-1943,
complete), Al-Badr (1903-1913, complete), Review
of Religions, Urdu and English (up to 1947),
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Al-Fadl (1913-1952), Thirteen Register Riv'ay'at (2
complete sets).
ii. Lamination
Lamination work which involves preservation of
old newspapers and magazines by covering them
with plastic was started in the library in 1983. Since
then the following have been preserved:
Books of the Promised Messiah and Mahdi , First
Edition (Complete set), Original Ishtiharat
(Pamphlets) of the Promised Messiah and Mahdi ,
Al-Hakam (1897-1943, complete), Al-Badr
(1903-1913, complete), Review of Religions, Urdu
and English (Till 1947), Tash-hidhul adh-tian
(1906-1921), ,4/-/k//(1913-1940)
Hi. Bookbinding
Modern bookbinding facilities, including a machine
to affix plastic covers on the books are, available in
the Library. Recently, a Ring Binding machine has
been purchased.
iv. Microfilm
All the old newspapers of the Jama'at are being
preserved not only through Photostat and lamination
but also through microfilm system.
Rare Writings and Handwritten Manuscripts
The Library has the following rare writings and books:
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1. Original manuscripts of some of the books of the
Promised Messiah and Mahdi , the first Register
Bai'at, 1889, copy of the revelations written by the
Promised Messiah and Mahdi in his own
handwriting, Register Mutafarraq Yad dashtain
(Various memoirs) written by Promised Messiah
and Mahdi himself.
2. Bukhari Sharif and Ta'tirul an 'am on which the
Promised Messiah and Mahdi has written his notes.
3. Letters of Hadrat Promised Messiah and Mahdi
written to Hadrat Maulvi 'Abdullah Sanori (Total
letters are 66 and the 1st one was written in 1884).
4. Copies of various articles, manuscripts of important
books, and corrected manuscripts of Khutbat
(Friday sermons) written by Hadrat Musleh
Ma 'u(T.
5. One hundred fifty three rare handwritten
manuscripts, most of which were purchased by
Hadrat Maulana Nuruddin, Khalifatul Masih I with
his own funds due to his personal interest.
Rare Pictures Section
In this section, rare pictures obtained from various
sources, particularly, those of the companions of the
Promised Messiah and Mahdi , are saved. Other important
Jama '^pictures are also collected and saved in this section.
News About Jama 'at
News about Jama'at published in various
newspapers and magazines are collected and saved for the
future historians. This work is being done for the past 100
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years. Some of the newspaper cuttings saved by the
Promised Messiah and Mahdi are now saved here. In this
section, old newspapers are filed, bound and saved for
reference use in the future. Old files of rare newspapers
such as Riadul Hind, Mansliriyya Muhammadi, Ish'a'atul
Sunnah, Ahl-i- Hadith, Tarjamanul Qur'an are also available
in the library.
(Jama 'at Ahmadiyya ka Ta 'araf, Urdu, 1996, pp 201-207)
Secondary Schools and Colleges
Ta'limul Islam High School
On July 25, 1912, Hadrat Khalifatul Masih f laid the
foundation stone of Ta'limul Islam High School in Qadian. The T.I.
High School in Qadian had a good name in the Punjab for its
building, playgrounds and for its high standard and efficiency in
teaching. Even students from abroad were drawn to it and sought
admission. On the partition of India there was an exodus of
Ahmadis from Qadian. The T I. High School was first housed in
Chiniot and shifted to Rabwah in April 1952, when its building was
completed. Here also, it secured very soon a good name for its
superior organization, its excellent academic results and its leading
position in sports. Since then several hundred schools have been
established by the Jama 'at in various countries of the world. At
present, 35 Higher Secondary Schools, 44 Junior Secondary
Schools, 219 Primary Schools, and 58 Nursery Schools are being
run by Jama 'at Ahmadiyya in different countries of the world such
as The Gambia, Ghana, Liberia, Nigeria and Sierra Leone.
Ta'limul Islam College
In Qadian, Ta'limul Islam College had a very imposing
building. It was sealed on August 14, 1947 on the partition of India.
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In Lahore, after constant endeavors, the building of D.A.V. College
was allotted to it. T. I. College started its work in it and was very
soon able to revive its traditions of imparting excellent education.
The college was shifted to its new premises in Rabwah on
November 7, 1954. It was formally inaugurated on December 6 of
the same year under the enlightened guidance of its Principal,
Sahibzada Mirza Nasir Ahmad who later on became Khalifatul
Masih III . It soon won distinction in education as well as in sports.
Foreign students also obtained admission in it for higher education.
It catered for education up to the standard of M.A. and M.Sc. Its
laboratories were equipped with up-to-date instruments imported
from abroad. The foundation of its hostel in Rabwah was laid on
June 26, 1953.
Jami'a Nusrat (Nusrat Women's College )
It is the goal of the Community that no Ahmadi, male or
female should be without education. For girls, in addition to a High
School, a college (Jam! 'a Nusrat) also has been established which
was founded in 1951. Primary Schools for girls are functioning in
every ward in Rabwah. The Community, in spite of its meager
resources gives them many awards in the shape of cash and books
and thus encourages the students to work hard to try to surpass
each other in their academic performances.
Industrial School
There is an industrial school for girls where they are given
training in different trades. This school was started in 1951.
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Welcome to Ahmadiyyat, The True Islam
Jami'a Ahmadiyya
Jami'a Ahmadiyya is that great religious training institution
where the devotees are trained to serve as Murabbis and
Missionaries. Today, the students of the Jami'a Ahmadiyya are
performing great service in the cause of Islam and Ahmadiyyat in
the fields of education, religious training and preaching all over the
world. The background and the brief history of establishment of
this great institution is as follows:
Death of two prominent scholars of the Jama'at, Hadrat
Maulana 'Abdul Karim Sialkoti and Hadrat Hafiz Burhanuddin ,
made the Promised Messiah and Mahdi realize that there should
be a system whereby there are always scholars ready to bear the
scholarly responsibilities of the Jama 'at and to fill the vacuum
created with the demise of older scholars. Accordingly, in 1905 at
the occasion of the Annual Gathering, the Promised Messiah and
Mahdi made a very touching speech and stated his plan about the
necessity of an institution for producing religious scholars:
"The existing Ta'limul Islam High School does not fulfil
Jama'at's specific requirement of producing religious scholars.
Thus, there is need for establishing another institute where we
could give religious education and prepare such scholars who have
full knowledge about Islam and Ahmadiyyat. Besides being
knowledgeable about Islam and Ahmadiyyat they must be excellent
writers and speakers. They should be taught English and Sanskrit
languages. They should be given education about other religions
and be taught some science. The Promised Messiah and Mahdi
further stated that the youth of the Jama 'at should offer themselves
for the service of the religion so that after giving proper education
they could be put to service. At this time, he also stated that at
present there is a lot of need of correction and improvement in the
Jama'at members' moral training. The Promised Messiah an
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Mahdi as stated, although, keeping in mind the pledges of God
Almighty he is fully hopeful and confident that God Almighty will
take care of all the deficiencies. However, Jama'at's present
condition is like that of a child who has suckled his mother's milk
just for few days and the mother has died."
(AkhbarAl-Hakam, Jan., Feb., 1906)
After the passionate speech of the Promised Messiah and
Mahdi , a separate religious educational class was started in the
Ta'limul Islam High School in which besides Arabic and religious
education, education about other religions was also given. The
students were also taught English and Sanskrit, and some sciences.
They were also given a lot of practice in writing and speaking.
After the demise of the Promised Messiah and Mahdi in
1908, the special religious education branch of the Ta'limul Islam
High School was severed from the School and was continued by
establishing a permanent religious educational school. On May 20,
1928 Hadrat Khalifatul Masih II did opening of the Jami'a
Ahmadiyya in Qadian.
In the beginning, to meet the missionary needs of the
movement it had two institutions in Qadian: Madrissah Ahmadiyya
and Jami'a Ahmadiyya, both catering for religious education.
Parents imbued with a desire to educate their children in religion
would send their children to Qadian. Here they would be prepared
to appear in the Honor in Arabic examination of the University of
Punjab. After qualifying they would receive two years further
training and then serve the Community as full fledged misionaries.
On partition this institution was at first started in Lahore,
then in Chiniot, afterwards in Ahmadnagar. In 1949 Jami'atul
Mubashshirin was started in Rabwah and Jami'a Ahmadiyya was
incorporated in it. At present, the religious educational branch of
the Ta'limul Islam High school, started at the time of the Promised
Messiah and Mahdi , after passing through different stages, since
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1957, has evolved into the current Jami'a Ahmadiyya. On March
29, 1960, Hadrat Maulvi Ghulam Rasul Rajiki , a prominent
companion of the founder of the Ahmadiyya Movement in Islam
laid the foundation of a new building for the Jami'a Ahmadiyya.
Later on under the illuminating guidance of its Principal, Syed Mir
Da'ud Ahmad, the institution made rapid progress.
At the Jami'a Ahmadiyya, extensive religious training is
imparted in every aspect of religious matters such as: The Holy
Qur'an, Hadith, Fiqh, basic sciences, conversation, History of
Islam and Ahmadiyyat, Comparative studies of the world religions,
different languages, including English, Arabic, Urdu, and some
other foreign languages. Besides religious education, the students
are also given physical education and training in various sports
such as Football, Volley Ball, and Athletics. Students from outside
Rabwah stay in Jami'a's dormitories. Jami'a Ahmadiyya has no
association with the Educational department of Pakistan. It is
purely a national religious training institute whose objectives are to
produce scholars and trainers of the religion. Hundreds of the
graduates of Jami'a Ahmadiyya are working as missionaries and
Imams all over the world. Jami'a Ahmadiyya institutions also have
been established in Ghana, Indonesia and some other countries to
train and prepare local missionaries. Thus, by the grace of God,
Jami'a Ahmadiyya institutions are busy day and night in the
implementation of what God Almighty has stated in the Holy
Qur'an:
wal takumminkum ummatunyyad 'una Hal khairi wa
ya 'minima biltna 'ruff wa yanhauna 'anil munkar
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And let there be among you a body of men who should invite to
goodness, and enjoin equity and forbid evil. (3:105)
(Jama 'at Ahmadiyya ka Ta 'araf, Urdu, 1996, pp 222-224; Rabwah: Past and
Present, The Review of Religions, 23rd March, 1989, pp 19-21)
Fadl-i- 'Umar Hospital
The aim of the Fadl-i- 'Umar Hospital is to serve humanity
without making any distinction of color, race, religion or
nationality and to provide to everyone in need of healthcare the
best healthcare. Foundation stone of the Fadl-i- 'Umar Hospital
building was laid down by Hadrat Khalifatul Masih II on February
20, 1956. Hudur laid down the first three bricks; the first brick
which was laid by Hudur was brought from Qadian. As soon as the
first brick was laid a goat was sacrificed as Sadqa. After laying
down the foundation, Hudiir led silent prayer. The opening
ceremony for the newly constructed Hospital took place on March
21, 1958. Hadrat Khalifatul Masih II led a lengthy silent prayer for
the success of the program. The dignitaries of the town and the
Chief Medical Officer, Dr. Mirza Munawar Ahmad attended the
opening ceremony. On the same day, in the evening, Hadrat Mirza
Bashir Ahmad laid down foundation of a mosque in the Hospital
area by placing a brick brought from Qadian in the foundation.
This mosque is known as the " Yadgiri Mosque" , as this is the place
where on September 20, 1948, the first Prayer was led by Hadrat
Musleh Ma 'ucf, at the time when there was not a single building
constructed in Rabwah.
The Hospital has two Departments:
i. Administration ii. Medical Care Units
The Medical Care Units include following departments:
i. Medicine ii. Surgery
hi. ENT iv. OBGY
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BEGUM ZUBAIDAH BANI WING: A beautiM three story
building with 40,000 sq. ft. covered area has been built in the
memory of Begum Zubaidah Bani by her son, Sharif Ahmad Bani.
This is the first building in Rabwah, which has been built using the
Frame Construction system, and has an elevator. The ground floor
has a gynecology outdoor section. The upper ground floor has an
emergency room, operation theater and four labor rooms. The third
floor has patients' admission ward, which includes private rooms.
The wing was officially opened on February 20, 2003.
The Hospital also has a Clinical Lab, a Pharmacy and an
X-ray Department.
London, U.K.
In June, 1913, the first foreign mission was established in England.
On September 23, 1924, Hadrat Khalifatul Masih if attended the
Wembley Conference in England, where his article "Ahmadiyyat, the True
Islam" was read out. The Fadl Mosque, London was founded on October
19, 1924 by Hadrat Khalifatul Masih if himself. Hadrat Khalifatul Masih
IV currently resides in London close to the Fadl Mosque, from where he
carries out his duties as Khalifatul Masih.
Muslim Television Ahmadiyya (MTA)
One sign out of the many signs and prophecies mentioned
in the old religious books concerning the Iniam Mahdi is related to
the development of Satellite and Dish Antenna, and broadcasting of
the programs of Ahmadiyya Jama 'at through these inventions. It is
mentioned in the prophecies of the saints of the Ummah that a
proclaimer of the Imam Mahdi will address from one place and he
would be heard and seen all over the world.
Hadrat Shah Rafeeuddin said that at the time of initiation
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from the Heaven this voice will come and it will be heard by the
commoners and the elite of that place:
Ijilial J 4J jJLo-ujti j$±4 oJt 4111 AJllai \±&
hadha khalifatulla hilmahdi fasma'u lahu wa ati'u
This is Mahdi, vicegerent of God, so listen to what he says attentively
and submit to him
(Tarjma Qiyamat Namah, p 10)
Hadrat Imam Ja' far Sadiq said:
'In the age of Imam Mahdi, a believer in the East will be
able to see his brother in the West and a believer in the West will be
able to see his brother in the East.'
(Najamussaqib, Vol. 1, p 101)
These prophecies are clearly being fulfilled in our age.
Since 1992, Friday Sermons and speeches of the fourth Caliph of
the Promised Messiah and Mahdi , Hadrat Mirza Tahir Ahmad
are being broadcast from London throughout the world. Muslim
Television Ahmadiyya (MTA) is the first worldwide Muslim
Satellite Broadcasting Channel. It is being run by a volunteer staff.
MTA is one of the many very powerful signs of the fulfillment of
the Divine promise of God Almighty to the Promised Messiah and
Mahdf:
"I shall cause thy message to reach the corners of the
earth. "
(Tadhkirah: English translation, Muhammad Zafrulla Khan, 1976, p 184)
In 1994, Hadrat Khalifatul Masih IV*" established MTA as a
Satellite Television Station to spread the Unity of God throughout
the world with objectives to unite mankind and to educate and train
the Ahmadi Muslims who are increasing in number every year.
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Currently, MTA can be watched in all five continents with
over 150 countries utilizing this Divine blessing of Almighty Allah.
MTA is broadcast in several languages and some of its programs
are simultaneously telecast in 7 different languages.
At the direction of Hadrat Khalifatul Masih IV aa the
Canadian Jania 'at took the initiative, with mutual efforts of the
USA Jania 'at, to provide access of MTA to North America. The
Earth Station, located at the vicinity of the Baitur Rahman Mosque,
Silver Spring, MD, provides the link through three satellites, to the
North, Central and South American viewers. This signal is received
directly in the homes of Americans and Canadians using a custom
digital receiver system 24 hours a day.
LOCAL ANJUMANS
National Headquarters
In each country, where Ahmadis are present, under the supervision
of Sadr Anjuman Ahmadiyya at the local level, an Anjuman is established
with its National Headquarters at a central place. In each country, there is
an Amir or President who takes care and supervises the various activities
of the Jama 'at in the country. Furthermore, in each country, people are
elected at National level to perform the duties of the various departments
of the Sadr Anjuman. The in-charge of each department is called a
'Secretary'.
Elections/Appointment of the Office-bearers
The Majlis-i-Shiira (General Council) at its regular annual
meeting, every third year, elects office-bearers by show of hands
from among the members of the organization. Their names are
submitted by the Amir to the Khalifatul Masih who may approve
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the elected individuals to be a National office-bearer for the office
for which each one was elected.
Each National Office-bearer serves for three years or until
such time as his successor is appointed as stated above. They are
members of the National Majlis 'Amila (National Executive):
National Majlis 'Amila (National Executive)
The Amir, who is the Chairman of the Organization
The Na'ibAmir
General Secretary
Secretary Mai (Finance)
Secretary Tarbiyyat (Moral Training)
Secretary Ta 'lim (Education)
Secretary Tabligh (Preaching)
Secretary Isha 'at (Publication)
Secretary Amiir-i- 'Ama (Social Services)
Secretary Ja'idad (Properties)
Secretary Public Relations
Secretary Sami waBasri( Audio /Visual)
Secretary Wasaya (Wills)
Secretary Diyafat (Hospitality)
Secretary Tehrik-i-Jadid
Secretary Waqf-i-Jadid
Secretary WaqfiNau
Secretary Rishta Nata (Matrimonial Affairs) Appointed by the Amir.
Ahmadiyya community exists in 175 countries of the world, and
the local Jama'at in each country is organized in the same way. The
Administrative Head of the Jama 'at (In a country, region or a place) who is
appointed by Hadrat Khalifatul Masih is called an Amir. In the USA the
Jama 'at's National Headquarters are located at 15000 Good Hope Road,
Silver Spring, MD 20905, from where all the affairs of the Organization
are administered by the Amir.
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Amir
A member of the Organization who is either elected by
Majlis-i-Shiira and approved by Khalifatul Masih or appointed by
the Khalifatul Masih. The Amir is head of the Jama 'at in a country
and is responsible for administering the affairs of the Organization
in the country. The Amir heads the National 'Amila or Executive
Body, which consists of National Secretaries of various
departments.
As an administrative head, the Amir exercises supreme
authority in the Jama 'at of his country subject to his obedience to
the Khalifatul Masih, the Center and the limitations imposed upon
his authority by the rules and regulations approved by the Center.
The missionaries and other office bearers of the Organization work
under his supervision. The Amir seeks necessary guidance from the
Markaz. The Amir oversees spiritual, moral, missionary,
intellectual, economic, cultural and physical activities of the
members of his Jama'at and implements plans for the
consolidation, development and welfare of the Community. All the
secretaries and other members of the National Majlis 'Amila and
office-bearers of subordinate Jama 'ats work under his guidance and
supervision and are responsible to him for the discharge of their
duties.
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Nat ib Amir
The Na" ib Amir (Assistant to the Amir) is appointed by the
Amir with the approval of the Khalifatul Masih. The Na 'ib Amir
assists the Amir in the discharge of his duties. He may convene a
meeting of the Majlis 'Amila in the absence of the Amir and
exercises all such powers of the Amir as have been delegated to
him by the Amir.
Missionary In-charge
A missionary who is appointed by the Khalifatul Masih to
be in-charge of and to exercise administrative control over all
missionaries in a country. In some countries, the office is combined
with that of Amir.
Local Chapters or Muqami Jama 'ats
The Amir may, with the approval of the Khalifatul Masih,
establish a local branch of the Organization known as "Muqami
Jama'at, in any location, where at least three Chanda-paying
members of the Organization reside. Each Muqami Jama 'athas the
following elected office-bearers as members of the Local Majlis
'Amila: President, General Secretary and secretaries for various
other departments.
Each member of the Organization residing within the jurisdiction
of a Muqami Jama 'at becomes a member of the local Jama'at. Each such
member, who is an adult and not in arrears of Chanda for more than six
months, is entitled to vote and be elected as an office-bearer.
The National Executive (Majlisi 'Amila) directs the activities of
the Jama'at through local {Muqami) secretaries throughout the country.
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13
AUXILIARIES OF THE JAMA AT
Hadrat Khalifatul Masih if from the point of view of moral
training of the Jam'a 'at members divided the ladies, men and children of
the Jama'at into various auxiliaries. These organization are strictly
religious organizations and are not involved in politics in any way. These
organizations are basically responsible for educational and moral training
of their members and to try to stimulate the religious, spiritual and mental
capacities of their members. It is compulsory for each member of the
Jam'a 'at to become a member of the auxiliary to which one belongs based
on the age and gender of the person. The following is a brief description of
the various auxiliaries of the Jama'at
During his Friday Sermon on November 3, 1989 in the Fadl
Mosque, London, Hadrat Khalifatul Masih iV " had announced the
following:
"In future he will himself supervise all the Auxiliary Organizations
viz. Majlis Ansarullah, Majlis Khuddamul Ahmadiyya andLajna Im'a 'illah,
all over the world. All these organizations will be responsible to Khalifatul
Masih and will invariably obtain instructions directly from him. The sphere
of Central Auxiliary Organizations at Rabwah shall henceforth be
restricted to Pakistan only. At the National level the Heads of these
Organizations shall in the future be designated as Sadr (President)."
(Constitution of Majlis Ansarullah, Hameedullah, VakilulA'la, 1992)
Until this announcement, the auxiliary organizations viz. Majalis
Ansarullah, Majlis Khuddamul Ahmadiyya and Lajna Ima 'illah,
throughout the world, worked under the sphere of the Central Auxiliary
Organizations whose Head-offices were in Rabwah, Pakistan. The heads of
these central organizations were called Sadr (President)."
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LAJNA IMA'ILLAH AND NASIRATUL
AHMADIYYA
LAJNA IMA'ILLAH
This is a spiritual organization of the lady members of the Jama 'at.
This organization was established on December 25, 1922. Every woman of
the age 15 and above is member of the Lajna Ima'illah, while the girls
younger than the age 15 years are the member of the organization called
Nasiratul Ahmadiyya. Nasiratul Ahmadiyya is a branch of Lajna Ima'illah
Ahmadiyya. Wherever there are three or more Ahmadi ladies they are
required to start a branch of Lajna Ima'illah. Lajna Ima'illah makes
programs for educational and moral training of its members. They also do
social work and preaching to non-Ahmadis. They have their own offices
and office-holders on the pattern of Jama 'at's offices. Lajna Im'a 'illah also
has a Chanda payment system and funds collected are used to carry out
various activities of the organization.
Hadrat Khalifatul Masih II defined the primary objectives of
Lajna Im'a 'illah as:
1. To educate Ahmadi women and reinforce the necessity of
living their lives according to Islamic teachings.
2. To prepare them to serve their fellow beings lovingly and to
preach Islam in the best manner possible.
3. To encourage them to instruct, guide and train their children
in the precept and practices of Islam.
4. To promote in Ahmadi women such a spirit of sacrifice as
to keep them ever ready for offering their lives, properties
and their children in the cause of Islam and for the
preservation of the Ahmadiyya Khilafat.
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The progress made by Ahmadi women during the leadership of
Hadrat Khalifatul Masih II is very dramatic, which started with the
establishment of the Lajna Im'a 'illah organization. Educational institutions
for women were established. Arrangement were made for higher education
of Ahmadi women, particularly, through the establishment of Jami'a
Nusrat (Women's College) where beside the worldly education religious
education is also given. This has encouraged women to get higher
education. Furthermore, through these educational institutions it has been
made sure that even the poor girls can get higher education, or at least the
basic education. Through Lajna Im'a 'illah, women have been given
training in handicrafts, encouraged to become speakers and to participate
in debates. Furthermore, they have been encouraged to have women's only
games and to take part in these games. Women's magazines have been
published through which the women are developing the art of writing.
Women hold their own monthly, yearly meetings and various other
Jama 'at functions, which has encouraged women to become excellent
organizers of meetings and speakers. Lajna Im'a 'illah, Pakistan, publishes a
monthly magazine called "Misbah" for Ahmadi women.
Once, during the last days of the Khilafat of Hadrat Fadli 'Umar ,
the founder of the Lajna Ima 'illah organization, a survey of Rabwah's
population was done. The results of the survey was astonishing in the
sense that although there were certain percentage of men who were
illiterate, 100% of the women were literate. Furthermore, several women
had passed the "Maulvi FadiT examinations and one of the women had
stood first in the exam in all of the Punjab province. Women not only made
incredible progress in education through the Lajna Im'a 'illah organization,
they also developed a great sense of monitory sacrifice. Several mosques
in various countries of the world have been built through monetary
contributions of the members of Lajna Im'a 'illah. There are innumerable
examples that Ahmadi women gave all of their jewelry towards Mosque
Funds whenever an appeal for donations of funds was made by Khalifatul
Masih.
Lajna Ima 'illah is a spiritual organization of Ahmadi
women. Every Ahmadi lady who is more than 15 years old
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is required to become a member of the organization.
Lajna Im'a 'illah organization can be established in a Jania 'at
having at least three Ahmadi women.
Where there are less than three women, Lajna can not be
established. However, the ladies can become member of
Lajna Ima 'illah through registration with the central
organization.
The in-charge of Lajna wherever the Lajna Ima 'illah
chapter is established is called Sadr Lajna (President,
Lajna) and a member of the Sadr's 'Amila (Executive
Body) is called a Secretary.
At the National level, the in-charge of the organization is
called Sadr Lajna Markaziyya (National Lajna President)
and her Majlis Amila includes the following:
i.
Na'ib Sadr
X.
Secretary Isha'at
ii.
General Secretary
xi.
Secretary Islahu Irshad
iii.
Na'ib Gen. Secretary
xii.
Secretary Tajnid (Census)
iv.
Secretary Ta'lim xiii.
Secretary Diafat
v.
Secretary Tarbiyyat
xiv.
Secretary Tehrik-i-Jadid
vi.
Secretary Khidmati Khalc
1 XV.
Secretary Waqf-i-Jadid
vii.
Secretary Mai
xvi.
Secretary Sihat-i-Jismani
viii.
Secretary Nasirat xvii.
Nazim Jalsa Salana
ix.
Secretary Dastkari
xviii.
Honorary Members
The local President is elected through elections. The
President appoints the various members of her Majlis
Amila, which are approved by the National Lajna
President.
The National President of Lajna is elected through voting
and the election is approved by Khali fatul Masih.
National Sadr Lajna is elected for a two year term. National
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Sadr Lajna can not be elected for more than three
consecutive terms unless a special permission is granted by
Khali fatul Masih.
National Sadr Lajna is responsible for submitting, regularly,
Lajna activities report to Khali fatul Masih.
LAJNA IMA'ILLAH PLEDGE
^1 J-frxu I j 4J diij-Ji V til^ j 4ill VI 4JI V Jj I ,.* j '" I
ash hadu alia ila ha illalla hu wahdahu la sharikalahu wa ash
hadu anna muhammadan 'abduhu wa rasuluh
I bear witness that there is none worthy of worship except Allah. He is
One and has no partner. And I bear witness that Muhammad is His
Servant and Messenger.
I affirm that I shall always be ready to sacrifice my life, property,
time and children for the cause of faith and the community. I shall always
adhere to truth and shall always be prepared to make every sacrifice for the
perpetuation of the Ahmadiyya Khilafat.
NASIRATUL AHMADIYYA
In 1928 an organization was started for the training of small girls
which was later on named by Hadrat Khalifatul Masih II (Hadrat Fadli
'Umar ) as Nasiratul Ahmadiyya.
Nasiratul Ahmadiyya is a Lajna's subsidiary organization.
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Seven to fifteen years old girls are members of this
organization.
The Nasiratul Ahmadiyya, under the supervision of Lajna
Ima'illah, conduct their own religious and intellectual
affairs, and also organize their own Ijtima'at. There are
three standards:
Standard I: Fourteen and fifteen years old girls.
Standard II: Eleven to thirteen years old girls.
Standard III: Seven to ten years old girls.
The person in-charge of the Nasiratul Ahmadiyya is called
Secretary Nasiratul Ahmadiyya and she is a member of the
executive of the Lajna Im'a 'illah.
Nasirat have their own religious training programs, which
are conducted and supervised by the Secretary Nasiratul
Ahmadiyya. The secretary sends report of her activities to
the President, Lajna Im'a 'illah.
Nasirat, like Lajna, also pay a fixed amount as Chanda
Nasirat.
NASIRATUL AHMADIYYA PLEDGE
e ' t ° ' t ' ' ' ' J" 1 " (5 ) J2 .- o--
ash hadu alia ila ha illalla hu wahdahu la sharikalahu wa ash
hadu anna muhammadan 'abduhu warasuluh
I bear witness that there is none worthy of worship except Allah. He is
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One and has no partner. And I bear witness that Muhammad is His
Servant and Messenger.
I solemnly promise that I shall always keep myself ready to serve
Islam, my nation and my country and shall always adhere to truth.
MAJLIS KHUDDAMUL AHMADIYYA
This is a spiritual organization for the youth of the Jama 'at. This
organization was established on January 31, 1938 and was named Majlis
Khuddamul Ahmadiyya by Hadrat Khalifatul Masih II on February 4,
1938. Every Ahmadi between the ages of 15 and 40 years must become a
member of the Majlis Khuddamul Ahmadiyya. A member of this
organization is called a "Kh'adim". The Motto of Majlis Khuddamul
Ahmadiyya is:
"Reformation (Moral training) of the nations cannot be
done without the training of their youth. "
Like the other auxiliary organizations, in Majlis Khuddamul
Ahmadiyya also there are various offices and office-bearers for the
educational, moral, and mental training, of the youth and also to inculcate
in them love of social work.
Sadr Khuddamul Ahmadiyya is elected by voting by the members
of the Majlis-i-Shura, Majlis Khuddamul Ahmadiyya. After voting at the
Majlis-i-Shura, Majlis Khuddamul Ahmadiyya, the results of the voting
are sent to Khalifatul Masih for approval. The Sadr Khuddamul
Ahmadiyya prepares his Majlis 'Amila and gets approval of the Majlis
Amila from the Khalifatul Masih
The term of service for the Sadr and the Majlis Amila is two
years. The ,SWr can not be elected for more than three consecutive terms,
unless Khalifatul Masih grants special permission for the fourth term.
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Each Majlis Khuddamul Ahmadiyya makes a Majlis 'Amila by
appointing suitable Khuddam as the following:
Secretary Tehrik-i-Jadid
Secretary Waqari 'Amal
Secretary Sehati Jismani
Secretary Khidmat Khalq
Secretary San'at Tijarat
Secretary Isha'at
Khuddam pay Chanda to their organization according to fixed
rates. The financial year is from November 1 to October 31st of the next
year.
Majlis Khuddamul Ahmadiyya, Pakistan, publishes a monthly
magazine called "Khalid' for the Khuddam.
KHUDDAMUL AHMADIYYA PLEDGE
i.
Na'ib Qa'id viii.
ii.
Secretary Umumi ix.
iii.
Secretary Tajnid x.
iv.
Secretary Tarbiyyat xi.
v.
Secretary Ta'lim xii.
vi.
Secretary Mai xiii.
vii.
Secretary Waqf-i-Jadid
S ) s
£jl XQjJj I j <J dL»j-Jj i CslzZ J 4111 i[ 4JI i ^1 XQJUt I
ash hadu alia ila ha illalla hu wahdahu la sharikalahu wa ash
hadu anna muhammadan 'abduhu wa rasuluh
I bear witness that there is none worthy of worship except Allah. He is
One and has no partner. And I bear witness that Muhammad is His
Servant and Messenger.
I solemnly pledge that I shall always be ready to sacrifice my life,
wealth, time and honor for the sake of my Faith, Country and Nation.
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Likewise, I shall be ready to offer any sacrifice for guarding the Institution
of Khilafat-i-Ahmadiyya. Moreover, I shall deem it essential to abide by
any "Ma 'ruf decision made by Khalifatul Masih. Insha 'Allah.
ATFALUL AHMADIYYA
A separate organization of the children between the ages of 7 and
15 years is established which is supervised by Majlis Khuddamul
Ahmadiyya. However, they have their own 'modus operandi'. A member of
this children's organization is called a "Till".
When there are more than two children in a Jama 'at, it is required
that a Majlis Atfalul Ahmadiyya be established.
Each Majlis should have a Nazim Atfal. Moreover, a
knowledgeable Khuddam or a Nasir acts as in-charge of Atfal and is
called, Murabbi Atfal'. Murabbi Atfal sees to it that Atfalul Ahmadiyya
carries out their programs according to the 'modus operandi'. Each Majlis
Atfalul Ahmadiyya makes a Majlis Amila by appointing suitable Atfal as
the following:
i. Secretary Umumi vii. Secretary Waqari ' Amal
ii. Secretary Tajnid viii. Secretary Sehati Jismani
iii. Secretary Tarbiyyat ix. Secretary Khidmat Khalq
iv. Secretary Ta'lim x. Secretary San' at Tijarat
v. Secretary Mai xi. Secretary Isha' at
vi. Secretary Waqf-i-Jadid
Atfal pay Chanda to their organization according to fixed rates.
Like Khuddamul Ahmadiyya, the financial year is from November 1 to
October 31st of the next year.
Majlis Khuddamul Ahmadiyya, Pakistan, publishes a monthly
magazine called " Tash-hidhul adh-han" for the Atfal.
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ATFALUL AHMADIYYA PLEDGE
S ) s
asfi Aacfc/ a/£? i£i i?a ///a/£z Aw wahdahu la sharikalahu wa
ash-hadu anna muhammadan 'abduhu wa rasuluh
I bear witness that there is none worthy of worship except Allah. He is
One and has no partner. And I bear witness that Muhammad is His
Servant and Messenger.
I solemnly pledge that I shall always be ready to serve Islam,
Ahmadiyyat the Nation and the Country. I shall always speak the truth. I
shall not abuse anybody. And I shall strive to obey all the commandments
of Khali fatul Masih. Insh'a' Allah.
MAJLIS ANSARULLAH
This is an organization of the elders of the Jama 'at. Ahmadis 40
years and over in age are the members of this organization. Hadrat Musleh
Ma'ucP, laid foundation of this organization on July 26, 1940. The
members of this organization are called Ansar. Majlis Ansarullah also has
its Chanda system. Every Ahmadi above the age of 40 years is required to
become a member of Majlis Ansarullah. A member of Majlis Ansarullah is
called a 'Nasir. Every Nasir pays 1% of his monthly income as Chanda
Ansar for the whole year. They also pay Chanda Ijtinia' (1.5% of the
monthly income once a year) and Chanda Publication ($10/year).
Ansarullah's financial year is from January 1st to December 3 1st of a year.
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Majlis Ansarullah, USA, publishes a quarterly magazine called
"Al-Nahf and Majlis Ansarullah, Pakistan, publishes a monthly magazine
called "Ansarullah' for the Ansar.
Ansar are divided into two categories based on the age:
i. Saf-i-Awwai. Ansar above the age of 55 years belong to this
category.
ii. Saf-i-Doem: Ansar between the ages 40 and 55 years
belong to this category.
Sadr Ansarullah and Na'ib Sadr Sail Doem are elected by voting by
the members of the Majlis-i-Shura, Majlis Ansarullah. Before that all the
local Majalis are asked to nominate Ansar for the posts of 5Wrand Na'ib
Sadr Sail Doem, Majlis Ansarullah by holding a meeting of the Ansar in
their Majlis. These nominations are considered by National Majlis 'Amila,
Majlis Ansarullah. The names recommended by the National Majlis
'Amila are sent to Khali fatul Masih through Amir for his approval before
being presented to Majlis-i-Shura, Majlis Ansarullah for voting. After
voting at the Majlis-i-Shura, Majlis Ansarullah, the results of the voting
are sent to Khali fatul Masih for the approval of the Sadr and Na'ib Sadr
Sail Doem, Majlis Ansarullah
The Sadr Ansarullah prepares his Majlis 'Amila and gets approval
of the Majlis 'Amila from the Khali fatul Masih
The term of service for the Sadr, Na'ib Sadr Sail Doem and the
Majlis 'Amila is two years. The 5Wrand the Na'ib Sadr Sail Doem can
not be elected for more than three consecutive terms, unless Khalifatul
Masih grants special permission for the fourth term.
Na' ib Sadr Safi Doem can not be more than 47 years old.
At the local level the in-charge of the Majlis is called a
Za 'im.
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A member of the National Majlis 'Amila, Majlis Ansarullah is
called a Qs? id, while, a member of the local Majlis 'Amila is called a
Muntazim.
The Majlis 'Amila, Majlis Ansarullah consists of the following
office-bearers:
i.
Sadr
ix.
Qa'id Mai
ii.
Na'ib Sadr Awwal x.
Qa'id
Tajnid
iii.
Na'ib Sadr Saf-i-Doem
xi.
Qa'id Waqf-i-Jadid
iv.
Qa'id 'Umumi
xii.
Qa'id Tehrik-i-Jadid
v.
Qa'id Ta'lim
xiii.
Qa'id Isha'at
vi.
Qa'id Tarbiyyat
xiv.
Qa'id Dhihanat wa Sihati Jismani
vii.
Qa'id ithar
XV.
Auditor
viii.
Qa'id Tabligh
XV.
Arakin Khususi
(Members nominated by the Sadr).
ANSARULLAH PLEDGE
asfi Aadw a/^ /£? ha illallk hu wahdahu la sharikalahu wa ash
hadu anna muhammadan 'abduhu wa rasuluh
I bear witness that there is none worthy of worship except Allah. He is
One and has no partner. And I bear witness that Muhammad is His
Servant and Messenger.
I solemnly pledge that I shall endeavor throughout my life for the
propagation and consolidation of Ahmadiyyat in Islam and I shall stand
guard in defense of institution of Khilafat. I shall not hesitate to offer any
sacrifice in this regard. Moreover, I shall exhort my children to always
remain dedicated and devoted to Khilafat. Insha Allah.
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14
INSTITUTIONS AND VARIOUS
SCHEMES OF THE JAMA'AT
DARUL QADA
In order to resolve the internal disputes of the members of the
Ahmadiyya community, Hadrat Khalifatul Masih II , in 1925, established
a Qada (The Islamic Judicial System) Section under the Sadr Anjuman
Ahmadiyya. In D'arul Qada, Hadrat Khalifatul Masih II appointed
knowledgeable and righteous persons as Q'adis (Judges). He also
established a board within the D'arul Qada to which the decisions of the
judges could be appealed. Furthermore, the last appeal can be made to the
Khalifatul Masih. The main advantage of this system is that Jama'at
members can solve their disputes internally (Within the Jama 'at system)
and do not have to waste a lot of time and money by going through the
Government's legal system. The two characteristics of Jama 'at's judicial
system are:
i. All disputes are resolved according to the Shari'ah of Islam.
ii. There is no fee charged to the disputing parties. All the
expenses are borne by the Jama 'at.
The Qada deals with only civil disputes of such matters of a
disciplinary nature as are not required by the laws of the Country to be
dealt with by the ordinary courts. No member of the Community may
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commence or prosecute a proceeding of a civil nature against another
member, save in the Qada. If for some reason it is found necessary to have
recourse to the ordinary civil courts, this may only be done with
permission obtained from the appropriate department of the Community.
One special feature of the Judicial system established in the Community is
that while the Judges occupy themselves with the decision of cases,
machinery for execution of decrees is not attached to the Qada but is a part
of the department of Nazir 'Umuri Ama. The whole system, of course,
works on a voluntary basis, and the only ultimate sanction behind its
successful and efficient working is the moral and spiritual value that every
member attaches to its membership of the Community. Apart from the
moral and spiritual gain, the actual working of the department saves the
Community the heavy expenses of litigation, which are a sad feature of the
administration of justice in the ordinary courts. No court fees are levied by
the Qada. The rules of procedure and evidence followed are simple and
free from many of the technicalities that often operate to defeat justice
under more formal systems.
(Ahmadiyyat Today, Ataul Mujeeb Kashed, Review of Religions, Vol.
LXXX, No. 2, February 1985, pp 20-21)
FADL-I-'UMAR FOUNDATION
In 1965, Khalifatul Masih Ilf established the Fadl-i-'Umar
Foundation in the memory of Hadrat Khalifatul Masih II , who was named
Fadl-i-'Umar in one of the revelation of the Promised Messiah and
Mahdi . Establishment of the foundation was proposed by Hadrat Zafrulla
Khan Sahib. The purpose of this Foundation was to carry on all the works
in which Hadrat Khalifatul Masih II had taken particular interest. An
appeal was made to the community to raise 2.5 million Rupees as the
capital of the Foundation. The community participated in this venture
overwhelmingly, and the actual contributions far exceeded the initial
target, which was then raised to 5.2 million rupees.
The main objectives of the foundation are:
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Welcome to Ahmadiyyat, The True Islam
To assist in research work.
To assist in new missionary ventures.
To assist in new educational effort.
To assist in economic welfare.
The major goal of the Foundation is to compile and publish Friday
Sermons and speeches of Hadrat Fadl-i- 'Umar , Khalifatul Masih II. To
run the Foundation, there is a Board of Directors whose members are
appointed by Khalifatul Masih. The official work of the Foundation is
carried out by the Secretary, Fadl-i- 'Umar Foundation.
The Foundation has published the following 33 books by 2002:
1. Khutbat-i-Mahmud Thirteen volumes have been published.
ra ra
2. Sawanih Fadl-i-'Umar Life History of Fadl-i-'Umar : Four
volumes have been published and
compilation of the fifth volume is near
completion.
ra ra
3. Ro 'ya wa Kashuf Fadl-i- 'Umar Visions and revelations of Fadl-i-'Umar
from 1895 to 1960.
4. Siratim-Nabi Character of the Holy Prophet .
ra
5. Fada 'ilul Qur *~an A collection of speeches of Fadl-i-'Umar
about the excellences of the Holy Qur'an.
ra
6. Anwarul 'ulum A set of twenty books of Fadl-i-'Umar :
Twelve volumes to-date have been
published.
The Foundation also encourages scholars of the Jama 'at to write
research articles on various religious topics and compete for the following
five monetary awards given by the Foundation.
1st Prize: Basic Islamic beliefs such as, God Almighty;
Attributes of God; Necessity of Prophethood; The
standards for the recognition of a Prophet; Prayer;
Divine decree; Miracles; Life after death; Heaven
and Hell, Necessity of Shari'ah, etc.
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2nd Prize: Islamic worships or any aspect of Islamic Morals.
3rd Prize: History of the religions, History of the earlier
Prophets, History of Islam, History of the spread of
Islam in any country. History of Ahmadiyyat,
History and character of a Companion of the Holy
Prophet or a prominent Muslim, etc.
4th Prize: Islamic economics such as Banking and interest,
Insurance system, Labor and related sources, the
system of trade companies, Industry, International
trade. These articles should compare the prevalent
systems with the systems run by applying Islamic
principles. Contributions of Muslim scholars'
research and developmental work towards the
progress of any worldly knowledge.
5th Prize: Any scholarly subject outside the subjects belonging
to the above four categories.
The articles can be written in Urdu, other languages of Pakistan and
other foreign languages. The Foundation has received more than 120
articles and has given 33 prizes, which include three articles from America
and Germany.
Besides the prizes towards academic work, the Fadl-i-'Umar
Foundation funds are used for construction of buildings, which are
required by Jama'at for public use. The buildings constructed by these
funds are as follows:
Sara-ai Fadl-i-'Umar (Fadl-i-'Umar Guest House)
This beautiful building, located in the south corner of the
compounds of Tehrik-i-Jadidm Rabwah, is a unique Guest House.
Foundation of this Guest House was laid down on February 20,
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1974, that is on Musleh Ma'ud Day. Foundation spent 1.1 million
rupees towards construction of the building, which is mainly used
as a Guest House for foreign delegates. The building is furnished
with the best quality furniture and has all the modern facilities .
Khilafat Library Building
All the funds needed for the construction of the Khilafat
Library building and purchase of the Library furniture and other
modern amenities were provided by the Foundation. Later on the
Foundation spent another 800,000 Rupees towards construction of
an extension block of the Library which doubled the capacity of the
Library.
DARUL DIAFAT (LANGAR KHANA; FREE
PUBLIC KITCHEN)
While describing the five branches for the propagation of Islam in
his book, Fateh Islam, the founder of the Ahmadiyya Muslim Jama'at
writes about the third branch as follows:
"The third branch of this movement is those people who travel and
visit in search of truth and other different reasons, and those who after
getting the news of this Heavenly movement come to meet me. This
branch is also continuously developing. Although on some days less, but
on the other days a large number of people start coming. For example,
during the past seven years, slightly more than 60,000 guests may have
come. How many of these active people may have spiritually benefited
from the speeches, and how many of them may have found solution for
difficulties and may have overcome their weaknesses; only God knows."
(Ruhani Khaza'in Vol. 3, Fateh Islam, p 11-15)
Thus, the great object for which "LangarKhana Masih Ma 'ii<f was
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established was that there is a proper boarding and lodging arrangement
for those who travel in search of truth and the others who visit the center
due to some other reasons, and they do not feel uncomfortable in any way.
The Promised Messiah and Mahdi had a great love for hospitality.
Accordingly, he laid down the foundation of the Langar Kh'ana Masih
Ma'u<f . At present, in the Langar Kh'ana in Rabwah, 500 guests can be
accommodated under normal circumstances and more than 3,000 under
extraordinary circumstances. Daily around 1,500 guests eat food, and at
the same time free food is provided to a large number of poor people. At
the occasion of various Jama'at functions, boarding and lodging
arrangements of the guests are carried out under the supervision of D'arul
Diafat administration. Besides hospitality, various other departments are
associated with the D'arul Dm fat. These include the following:
Baitul Karamah
Baitul Karamah is an institution where such old and weak
people who can not take care of themselves, and there is no one to
take care of them are provided permanent residence. Baitul
Karamah is a part of D'arul Diafat.
Kafalat-i- Yafama
Another section being run by the department of D'arul
Diafat is Kafalat-i-Yafama. There is a committee which runs the
Kafalat-i-Yat'ama scheme, and its secretary is the Afsar (In-charge)
D'arul Diafat. Through the Afsar D'arul Diafat decisions of the
committee are implemented. At present, 1,500 orphans belonging
to 650 families and 650 widows are being provided stipends
permanently. The organization also financially helps orphan girls
towards their marriage expenses.
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NUSRAT JAHAN SCHEME
,rh
In 1967, Hadrat Khalifatul Masih III visited several European
countries and in Copenhagen, Denmark announced the scheme of "Nusrat
Jah'an Reserve Fund". The funds collected under the scheme were to be
used in establishing medical centers and educational institutions in Africa.
After touring the West African countries in 1970, Hadrat Khalifatul Masih
III announced in Gambia a scheme to expand the activities of the
Movement in West Africa through the establishment of a number of
schools and hospitals.
On May 24, 1970, Hadrat Khalifatul Masih III* at the Fadl
Mosque, London, UK, announced the Nusrat Jah'an Scheme in these
words:
"In Gambia God Almighty forcefully inspired me that this is the
time when I should spend at least 100,000 Pounds in the West African
countries. If I do so, God Almighty will bless the scheme and will produce
excellent results."
(Al-Fadl, My 15, 1970, p 7)
The new scheme was named Nusrat Jah'an Scheme and Hadrat
Khalifatul Masih III appealed to the Community to raise 100,000 pound
sterling over the next three years. Furthermore, he appealed to the Ahmadi
teachers and doctors to volunteer themselves for service in these African
countries. The response of the community in making financial donations
as well as volunteering their services was overwhelming. By the grace of
God the members donated 200,000 pounds towards the scheme. Very
soon, schools and hospitals started to be established in Nigeria, Ghana,
Liberia, Gambia and Sierra Leone. Just six months after announcement of
the scheme, in September 1970 Nusrat Jah'an Academy was established in
Ghana. On November 1, 1970 the first hospital under this scheme was
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established at Kokofu in Ghana. In Just two year from the beginning of the
scheme, by December 1972, by the grace of God, 14 Hospitals and 9
Higher Secondary Schools were established in West Africa. Thus, the
results of this scheme have been most gratifying. The effort of the
Movement has not only provided educational and medical services in
remote regions, which were completely devoid of any such facility, but,
more importantly, the close contact of Ahmadi doctors and other workers
with the local population has forged strong bonds of international
brotherhood. The detail of the Ahmadiyya medical centers and educational
institutions started under this scheme is as follows:
Educational Institutions and Medical Centers Established Under
the Nusrat Jahan Scheme
NO.
COUNTRY
NO.
OF HIGH SCHOOLS
NO.
OF HOSPITALS
1.
Gambia
3
5
2.
Ghana
7
6
3.
Nigeria
5
9
4.
Uganda
1
2
5.
Sierra Leone
20
4
6.
Liberia
1
1
7.
Ivory Coast
1
1
TOTAL 38 28
Majlis Nusrat Jahan is a part of Tehrik-i-Jadid Anjuman
Ahmadiyya, Rabwah. Its affairs are managed by the Nusrat Jahan
Committee whose Chairman is the Vakil A 'la Tehrik-i-Jadid. The
Committee, works under the supervision of Hadrat Khalifatul Masih. Its
day to day business is conducted by Secretary, Majlis Nusrat Jahan.
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CENTENARY JUBILEE SCHEME
On the last day of Jalsa Salana 1973 (December 28, 1973), Hadrat
Khalifatul Masih III announced this grand scheme, not only to mark the
100 years of existence of Ahmadiyya Muslim Jama'at on March 23, 1989,
but also to plan an intensive program to be undertaken during the next
century for spreading Islam.
Under this scheme, Hadrat Khalifatul Masih III appealed to raise
a fund of 25 million rupees in sixteen years (1974-1989) to expand
projects of foreign missions and translations of the Holy Qur'an, and to
install printing presses and broadcasting systems.
By the grace of God Almighty, Jania 'at from more than fifty-four
countries paticipated in this grand scheme, which in addition to other
projects, resulted in the construction of a mosque in Berg, Sweden and
another in Oslo, Norway. Also, five new Jama 'at centers were opened in
the UK.
(Basics of Religious Knowledge, Third Edition, Sheikh Abdul Hadi, p241)
BUYUTUL HAMD SCHEME
On returning from Spain, after performing opening ceremony of
the first mosque built in Spain at Pedro Abad in the last 700 years, Hadrat
Khalifatul Masih IV on October 24, 1982, in his Friday sermon delivered
at Aqsa Mosque in Rabwah, announced the Buyutul Hamd Scheme as
follows:
"In this regard (Buyutul Hamd Scheme^ God Almighty has inspired
me to start a project which I am going to announce at this occasion. The
project is that to offer thanks for building a House of God at Pedro Abad,
Spain we should concentrate towards building houses for the poor. This
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will be a practical way of thanking God almighty."
At another occasion, Hadrat Khalifatul Masih IV announced:
"I would like to spend 10 million Rupees, before the Jubilee,
towards building and distribution of houses to the poor."
This scheme by the grace of God was very successful. A Buyutul
Hamd colony, consisting of 100 houses (90 houses have been constructed
and 10 houses are under construction), has been established in Rabwah.
Ninety families are living in the colony. The colony has its own primary
school and dispensary. Each house was built at the cost of more than
500,000 Rupees. At the same time, millions of Rupees have been
distributed among the deserving poor people. Furthermore, 300 families
have been given financial assistance. A huge Hostel called, " D'arul Ikram"
has been established to provide accommodation to the orphans.
(Jama 'at Ahmadiyya ka Ta 'araf, Urdu, 1996, p 302)
WAQF-I-'ARDI scheme
Waqfi Ardi means temporary donation of one's time for a short
period of time. Hadrat Khalifatul Masih III instituted this scheme early in
his Khilafat, under which Ahmadi Muslims would spend at least two
weeks of their time at a designated place in the country and teach the local
community the Holy Qur'an and explain to them the religion of Islam.
WAQF-I-NAU SCHEME
In his Friday sermon delivered on April 3, 1987 at the Fadl
Mosque, London, under Divine guidance Hadrat Khalifatul Masih IV
announced the blessed scheme of Waqf-i-Nau. At this occasion, while
stating the aims and objectives of the scheme, he stated the following:
" While we are making efforts to get an increased number of
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spiritual children through preaching before entering into the next Century,
we should also devote in the way of Allah, our children who will be born
during the next two years. ... I am presenting this scheme so that a great
army of devoted children may be entering the next Century free of the
worldly desires but as slaves of the Holy Prophet Muhammad Mustafa .
So that we are presenting young children as a present to God Almighty.
There is a great need of such a devotion, because, during the next 100
years Islam and Ahmadiyyat will spread so much everywhere in the world
that we need thousands of trained servants for that. We need such devotees
who for the sake of God Almighty will become slaves of Muhammad
Rasulullah . We need devotees in large numbers from all sections of the
life and from all countries. ... As I have mentioned there is great need for a
large number of devotees in the next Century of Ahmadiyyat. From all
walks of life, the devotees should come so that we could present them to
God Almighty with the intention that these are the devotees from whose
abilities the people of the next Century have to benefit. So this is a present
which we have to give to the people of the next Century. Thus, whosoever
has the ability to do so, should get ready to present this gift. ... God
Almighty has directed me to present to you this scheme that you should
promise that whosoever gets a child during the next two years he will
present it to the Jama 'at for the sake of Allah. ... If people, while praying,
will devote their children, which will be born during the next two years,
then a beautiful and well trained Waqfin (Devotees) will get ready to
sacrifice their lives for the sake of God in a short period of time. May God
Almighty Divinely help us to do so."
(Khutbah Jumu'ah, April 3, 1987)
Initially, this scheme was for children born during two years after
the announcement. However, at the request of a large number of Ahmadis,
this period was extended to another two years. Hudur has stated in one of
his speeches at the Annual Convention at London, UK in 2000:
"He had desired of getting 15,000 devotees in this Scheme.
However, to date there are 20,515 Waqfin-i-Nau children. There are
14,259 boys and 6,256 girls. The children are devoted towards Waqf-i-Nau
Scheme before their birth and it is not known to the parents whether the
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newborn will be a boy or a girl. This 2 to 1 ratio of boys compared to girls
is a natural phenomenon created by God Almighty. Boys are more useful
to Jama 'at as they can be easily spread all around the world for Jama 'at
work."
(Speech by Hadrat Khafifatul Masih IV , UK Convention, 2000)
VARIOUS JAMA AT ASSOCIATIONS
All professional societies within the Ahmadiyya Movement in
Islam have the status of Affiliated Entities. Each entity functions in
accordance with its organizing structure and constitution as approved by
the Khali fatul Masih, or his appointed representative. Any proposed action
not authorized by the organizing structure and constitution of the
professional societies will be subject to prior approval of the Khalifatul
Masih. Following are some of the professional associations of the
Ahmadiyya Muslim Jama 'at.
1 . Ahmadiyya Muslim Medical Association
2. Association of Ahmadi Muslim Scientists
3. Association of Ahmadi Muslim Architects and Engineers
4. Association of Ahmadi Computer Professionalists
5. Association of Ahmadi Muslim Students
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15
MAGAZINES AND NEWSPAPERS OF
THE AHMADIYYA JAMA' AT
AL-HAKAM AND AL-B ADR
The very first newspaper of the Ahmadiyya Movement was called
Al-Hakam and was published for the first time on October 8, 1897. Hadrat
Sheikh Ya'qub 'Ali 'Irfani was its Editor. The paper was initially
published from Amritsar, but later on it was transferred to Qadian. Five
years later, in 1902, another newspaper called Al-Badr was started from
Qadian. The first Editor of Al-Badr was Hadrat Mufti Muhammad Sadiq
and the paper continues to be published from Qadian to this very day. Both
newspapers played a historical role in recording the speeches, revelations,
addresses and conversations of the Promised Messiah and Mahdi and in
preserving the early history of the Ahmadiyya Movement in Islam.
THE DAILY AL-FADL AND THE AL-FADL
INTERNATIONAL WEEKLY
On June 19, 1913, the newspaper y Al-Fadl' was published for the
first time. In 1935, the 'Al-Fadl', which was started as a bi-weekly Urdu
newspaper became a daily publication. At present, the daily Al-Fadl is
being published from Rabwah, Pakistan. The Al-Fadl International
Weekly', which was first published in January 1994, is being published
from London, UK. Its editor is Maulana Naseer Ahmad Qamar.
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REVIEW OF RELIGIONS AND TASH-HIDHUL
ADH-HAN
On January 15, 1901, Hadrat Promised Messiah and Mahdi
announced the publication of the magazine, 'Review of Religions'.
Currently, the magazine is published monthly from London, UK. The
Tash-hidhul Adh-h'an magazine was started as a quarterly magazine on
March 1, 1906 from Qadian by Hadrat Khalifatul Masih II . The magazine
was named by the Promised Messiah and Mahdi . Currently, the magazine
is being published by Majlis Khuddamul Ahmadiyy a, Pakistan in Rabwah,
Pakistan.
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16
CHAND A (SUBSCRIPTION) SYSTEM
OF THE JAMA'AT
SPENDING IN THE CAUSE OF ALLAH
All religions seem to promote giving alms and other philanthropic
spending in one way or another. In some religions spending in the cause of
Allah is institutionalized by levying a well defined tithe. In others, the
method is left to the free will of the individual as to how and how much to
spend. In Islam, we find both an institutionalized mode of spending as
well as non-institutionalized modes of spending, with their respective
spheres well defined. Furthermore, Islam instructs man to spend in the
cause of Allah, keeping in view all the do's and don'ts mentioned in the
Qur'an. The Holy Qur'an is very clear on which spending in the cause of
Allah will find favor with Him and which will be rejected. Islam also
clearly defines the areas of spending of the prescribed religious tithes,
leaving no ambiguity whatsoever.
(An Elementary Study of Islam, HadratMirza Tahir Ahmad, pp 36-37)
God Almighty in the Holy Qur'an says regarding spending in the
way of God:
wa mimma razaqnahum yunfiqim
And spend out of what We have provided for them. (2:4)
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o i 'It -
pLlUJ| jJ-oJ ' SJLj^lJ 4lllj AAA 4jLo Ailj I " (JS ?_i (JjLLuj « t I II
mathalulladhina yunfiquna amwalahum fi sabilillahi
kamathali habbatin ambatatt sab 'a sanabila fi kulli
sumbulatimmi'atu habbah wallahu yuda'ifu li mafiyyasha
wallahu wasi'un 'alim
The similitude of those who spend their wealth for the cause of Allah is
like the similitude of a grain of corn which grows seven ears, in each ear
a hundred grains. And Allah multiplies it further for whomsoever He
pleases; and Allah is Bountiful, All-Knowing. (2:262)
A tradition of the Holy Prophet is:
- ■ a< ,^ 4j Lo « 1 1 it 4J C_uS 4iJI J*; 1 •• °_fl 4iL£j Jjijl ^>-o
man anfaqa nafaqatan fi sabilillahi kutiba lahu sab'u mi'ati
di'fin
He who spends in the cause of Allah has his reward seven hundred times.
(Tirmidhi Bab Fadlun nafaqata fi sabilillah)
Hadrat Promised Messiah and Mahdi states regarding the
importance of financial sacrifices:
"Take note of the fact that there is not a single movement in the
World which can run without subscription. The subscriptions were
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collected during the periods of the Holy Prophet , Hadrat Moses and
Hadrat 'Isa and all other Messengers. Hence it is essential for the people
of our Jama 'at to be watchful in this respect. ... Let every member of our
Jama 'at make a pledge that he would regularly pay a certain amount as
subscription. Allah the Exalted blesses the sustenance of the person who
makes a pledge for His sake. "This time, when a big journey is undertaken
for preaching, a register should be maintained. Whoever takes Bai'at, his
name and promise for Chanda should be entered in it. Everyone should
pledge what he will give for the school and how much for the Langar
Kh'ana (Public Kitchen).
There are many who are unaware of the collection of Chandas.
Such people must be advised that if they have a true relationship, they
should make a covenant with God, the Exalted, that they will pay regularly
a certain amount as Chanda. ... If they can not make even this pledge then
what is the use of their calling themselves the members of this Jama 'at? If
a scrooge pays a quarter penny a day, he can contribute a considerable
amount. Oceans are formed from drops. If someone eats four loaves, he
should spare one for the Movement and make it a habit to contribute in
this way. It is not our Movement alone, which has introduced Chanda. It
was collected in times of need in the days of the past Prophets also. There
was the time when Chanda was merely mentioned once and the full
household was brought and presented as such. Once the Holy Prophet""
said that people should offer whatever they can, and he wanted to see how
much they contributed. Hearing this, Hadrat Abu Bakr brought all he had
in his house, and Hadrat 'Umar presented half of what he had. The Holy
Prophet told the people, 'This is the difference in your standards'.
These are the times when people do not even know that
contribution is also necessary. They themselves are living in affluence. On
the other hand, look at Hindus, etc., they collect millions, start businesses,
build huge religious buildings and spend on other such occasions.
Whereas our Chandas are quite meager. Therefore, if someone does not
make a pledge, he should be excommunicated. He is a hypocrite and has a
darkened heart. We do not say that it should be paid every month in
Rupees, but we only say to make a pledge and pay regularly, and the
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pledge should not be violated. Sahaba (Companions of the Holy Prophet"")
were taught in the very beginning:
I » \=i'ii t , s j. - oi i \i \ = t.n is $ it | » t r; » »
f? L c JjL> £y* J "'J * .1x3'"^' '-^-° i jasjj »-^ jjj I I jj lii ^>J
OLcvlic' <b 4ill £j\l
Ian tarialul birra hatta timfiqu minima tuhibbun wa ma tunfiqu
min shai'in fa innallaha bihi 'alim
Never shall you attain to righteousness unless you spend out of that
which you love; and whatever you spend, Allah surely knows it well.
(3:93)
This verse of the Holy Qur'an exhorts for monetary contributions
(Chandas) and encourages the people to spend for the sake of religion.
This is a covenant with Allah and must be fulfilled. If it is not
fulfilled, it is a breach of trust. One can not face a petty official if he
breaks his pledge with him, then how will he face the Omnipotent God. A
single man's aid means nothing; and it is collective help that counts, and it
has blessings. Mighty kingdoms also run on Chanda. The only difference
is that worldly governments levy taxes and receive them with force, while
we leave it to each individual to pay voluntarily. By giving Chanda, 'im'an
increases, and it is done with love and sincerity. Therefore, thousands of
people, who do Bai'at, should be told to pledge some amount and pay
regularly without an exception."
"What can we expect from a person who does not assist this
movement according to his capability with a few cents, and how does the
movement benefit from his membership. An ordinary man, however
impoverished he might be when he goes to the market, takes something for
himself and his children in accordance with his financial position. Then
what about this Movement, which has been established by God the exalted
with magnificent objectives. Is it not worthy enough of expenditure of a
few cents? ... There are some who make a pledge of allegiance and
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solemnly promise that they would give precedence to the religion over
worldly affairs. Yet when the need arises they maintain a tight grip on their
pockets. Can anyone achieve any religious objectives with such ardent
love of the world? Can the membership of these people ever benefit the
Movement? Never, never. ... Hence, I stress upon everyone of you whether
present here or not to keep your brethren informed of subscription. Urge
even those who lack in resources to pay subscription. Such an opportunity
will never come again. What a blessed period is this that none is asked to
sacrifice his life. This is an age, not of sacrificing lives, but only of
spending wealth in accordance with one's capacity. ... The person who
pays a modest amount but does so regularly is better than the one who
offers more but only occasionally."
(Al-Badr 17 July 1903; Malfuzat, Vol. 6, pp 38-43)
Hadrat Promised Messiah and Mahdi further states:
"Anyone who helps me during my life in my religious needs
according to my instructions, will Insha 'Allah be with me in the Hereafter.
I do not believe that anyone who spends on these vital religious
requirements will experience any reduction in his wealth; rather it will be
blessed with abundance. With full trust in Allah, you should act with
courage and fortitude. This is the time of serving the faith. A time will later
come when even a mountain of gold will not equal a penny spent now.
What a blessed time it is! The one appointed by God, whom
millions had awaited for centuries, is among you. ... The revelations from
Almighty Allah have made it abundantly clear that only they will be
counted as members of the community who spend their money.
Do not imagine that you earn your wealth by your own power; it is
a blessing of God. Do not imagine that by spending a part of it you are
doing a favor to God; rather it is God's favor on you that He has called you
to serve His faith.
In truth, if all of you leave me He will raise a new nation to
undertake this service. Keep in mind that this is a Heavenly task; your
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contribution is only for your betterment. Lest any of you feel pride that
you have done such a sacrifice. I tell you repeatedly that God does not
depend on your sacrifice. Nay, it is His blessing upon you that He has
given you an opportunity to serve."
-as
(Collections of Advertisements, The Promised Messiah and Mahdi , Vol. 3, pp
497-498)
"It is obvious that you cannot love two things; it is not possible for
you to love your wealth and love God. You can only love one. Therefore,
fortunate is the person who loves God. If anyone of you will love God and
then spends wealth in His cause, I firmly believe that his wealth will also
be blessed more than others' because wealth does not come by itself. It
comes with the Will of God.
Therefore, anyone who gives up a part of his wealth for the sake of
Allah will certainly receive it back. But anyone, who does not serve the
cause of Allah because of his love of his wealth, will certainly lose that
wealth."
CHANDA (MONETARY DONATIONS)
Chandas are the contributions that every Ahmadi is obliged to pay,
according to the principles laid down by the Promised Messiah and
Mahdi and his successors, to the Organization.
Some Chandas are obligatory, while others are voluntary. The
obligatory Chandas have a fixed rate and must be paid at the prescribed
rate. However, those members who are facing financial hardship may give
the obligatory Chandas at a reduced rate, but only after obtaining the
permission of the Khali fatul Masih.
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Obligatory Chandas
Obligatory Chandas are of two type. A brief explanation and rates
of various obligatory Chandas are as follows:
a) The Main Obligatory Chandas (Subscriptions)
Zakat (Mentioned in the Holy Qur'an).
Fitrana (Initiated by Holy Prophet ).
Chanda 'Am, Chanda Wasiyyat, Chanda Jalsa Salana,
(Started by Promised Messiah andMahdT).
Sadr Anjuman Ahmadiyya's financial year begins on July 1st and
ends on June 30th of the next year.
Zakat
In the Holy Qur'an God has repeatedly urged the believers
to pay Zakat for the purification of their souls:
^jji-auJa-oJ I Ijk dLJjti 4JJI <L^j (jjjJjJ SjSj ^o °-^„ La
wa /n«a ataitummirriballi yarbu wa fi amwalinhasi falk yarbu
'indallah wa ma ataitummin zakatin turidima wajhallahi fa
'ula 'ika humul mud 'i fun
Whatever you pay as interest that it may increase the wealth of the
people, it does not increase in the sight of Allah; but whatever you give in
Zakat seeking the favor of Allah — it is these who will increase their
wealth manifold. (30:40)
Those who have capital in the form of cash, jewelry,
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bullion, etc. which stays with them for one full year are required to
pay Zakat at the rate of one fortieth (\/40th) of the value of the
goods. Jama 'at Chandas are different from Zakat. Ahmadis paying
Chanda Am or Chanda Wasiyyat (Will Subscription) are not
exempt from payment of Zakat. They are also required to pay Zakat
according to the prescribed rates.
Zakat is payable on the following:
1. Silver, gold, household animals (camels, cows, goats,
lambs, etc.), all the valuable commodities such as dates,
grapes, etc.
2. In the Shari'ah, there is a limit fixed for all the goods on
which Zakat is to be paid. When the quantity of the goods
becomes equal or more than the fixed limit then payment of
Zakat on those goods becomes compulsory. The limit at
which the payment of Zakat becomes compulsory is called
"Nisab".
3. On grains, payment of Zakat becomes compulsory only
when the crops are ready and have been harvested by the
owner. However, on the rest of the commodities payment of
Zakat becomes compulsory when the goods have been with
its owner for one year. On grains, only one time Zakat has
to be paid even if the grains have been with the owner for
more than one year. However, on the rest of the items on
which Zakat is payable, Zakat is to be paid every year when
the quantity of the items reaches the fixed amount in the
Shari'ah, i.e., the Nisab.
4. The Nisab for the grains is 781 Kilograms and 870 grams.
If the quantity of the grains one owns is less than this fixed
amount {Nisab), then one does not have to pay Zakat. If the
grains have been produced without spending money
towards purchase or production of water for irrigation then
one has to pay 1/10 th of the Nisab as Zakat, if water has
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been purchased or produced to grow the grains then one has
to pay 1 120 th of the Nisab as Zak'at.
5. Nisab for silver and silver jewelry is 612 grams and 351
milligrams and the rate of Zakat is 1 / '40 th of the Nisab.
6. The Nisab and the rate of payment of Zak'at for gold and
gold jewelry is also the same as mentioned above for silver
and silver jewelry. The payment of Zak'at ovl both gold and
silver jewelry will be based on the weight of the jewelry
and not on the total cost of the jewelry, which includes the
cost of making the jewelry.
7. The gold and silver jewelry, which are frequently used
(Worn) and given to the poor on loan, there is no Zak'at
payment on such jewelry. Some Muslim Jurists have stated
the Nisab for gold to be 97 grams and 200 milligrams.
However, this is not the gold Nisab. It is the amount of gold
jewelry, which is exempt from Zak'at due to frequent use of
the jewelry.
8. The Nisab for currency, whether it is silver currency, any
other metal currency, or paper currency, is like that of
silver. Thus, if any one has currency (Dollars, Pounds or
any other currency, which is equivalent to the price of 612
grams and 351 milligrams silver, then such a person has to
pay 1/40/A of the currency or 2.5% as Zak'at.
9. The Nisab for camels is five camels; for cows/bulls the
Nisab is three cows/bulls; and for goats, sheep, and lambs
the Nisab is forty heads. If someone has less than five
camels, three cows/bulls or forty heads of goats, sheep or
lambs, then Zakatpayment is not obligatory.
10. If the farmer has rented the farmland, then payment of Zakat
on the produce is his responsibility. However, if the farmer
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is sharing the produce with the landowner, then both the
owner of the land and the farmer jointly have to pay the
Zak'at on the produce, and after payment of Zak'at, the
produce will be divided between the landowner and the
farmer.
(Dini Syllabus for the Training of 'Nou Muba'in', (in Urdu),
Nazarat Nashru Isha 'at, Qadian, pp 35-36)
Fitrana
Fitrana is paid during the month of Ramadan and should be
paid before Id. The Holy Prophet has made it compulsory on
those who can afford to give one "sa " of flour (Two and a half
Kilos of flour), which is to be distributed among the poor.
Presently, an equivalent in cash is paid. It must be paid for every
member of the household, including new born babies and servants.
The current suggested rate is $5 per person. Fitrana is spent on the
poor and needy so that they, too, can join in the festivities of Id.
Chanda 'Am (Regular Subscription)
Chanda 'Am is a regular subscription to be paid by every
earning member, male or female, according to the principles laid
down by the Promised Messiah and Mahdi or his successors. This
basic donation was established by the Promised Messiah and
Mahdi himself and is compulsory for every earning member of the
Ahmadiyya community. The payment rate is 1/1 6 th of one's
income from all sources, after payment of taxes and compulsory
insurance. However, the rate of Chanda 'Am may be reduced with
the approval of the Khali fatul Masih under certain circumstances.
The Chanda 'Am year starts on July Island ends on June 30 th of
the next year.
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Chanda Wasiyyat and the Nizam-i-Wasiyyat (The
Will System)
Chanda Wasiyyat is the contribution made by the one who
makes a 'Will' (Wasiyyat) and becomes a Musi (Testator), in the
terms of the Promised Messiah and Mahdi's book Al- Wasiyyat, at
the rate ranging between 1/10//? to 1/3/*/ of the total income from
salary/remuneration/business, etc. However, only Chanda 'Am will
be payable by a Musi on his income from bequeathed immovable
property. The rate of Chanda Wasiyyat can in no case be reduced to
less than \/\0th of the Musi's total income. Wasiyyatis the making
of a Will, in the favor of the Community, pledging 1/10//? to 1/3 rd
of one's total assets (Movable or immovable) to the Jama 'at at the
time of one's death. A person who has pledged Wasiyyat is known
as Musi. He or she must donate 1/10/56 to 1/3/*/ of his earnings
yearly instead of Chanda 'Am. This scheme was set up by the
Promised Messiah and Mahdi under Divine revelation. This is a
voluntary pledge and carries other conditions with it. Legacies of
deceased Musi according to his or her 'Will' will go to the Wasiyyat
Fund. Like Chanda 'Am, the Chanda Wasiyyat year also starts on
July 1st and ends on June 30 th of the next year.
Nizam-i-Wasiyyat
The Promised Messiah and Mahdi wrote on December 20.
1905 about the Nizam-i-Wasiyyat.
"God has told me about the time of my demise. Speaking to
me in regard to my life span, He said that very few days were left.
Also, He said that after all occurrences and wonders had been
shown, shall come the time of my death. The implication is that the
coming of certain tribulations for this world had to be before the
time of my death, and some wonderful things should come to pass,
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so that the world should grow into a frame of mind fit for accepting
a revolution, and that my death should follow these things. And a
place has been shown to me that this would be my grave. I saw an
angel measuring a plot of land, and reaching a point he said to me
that was the spot for my grave. Then at one place, I was shown a
grave more shining than silver, and all its earth was of silver. Then
it was said to me that this was my grave. And I was shown a spot
which was named "Bahishti Maqbarah" (Heavenly Graveyard). ...
.... In regard to this graveyard, glad tidings of great
immensity have been conveyed to me; not only has He said that
this indeed shall be a graveyard in Heaven itself, but He also said:
y^j J£ Lfli J jit
unzila fiha kullu rahmatin
i.e. blessings of all kinds have been sent down on it, and there is no
blessing of which those buried therein will not partake. Therefore,
with a subtle and delicate revelation, God has turned my mind in
the direction that conditions should be imposed on burial here as
would ensure that only those shall gain admission, who from the
sincerity and truthful purity of their hearts really fulfill all the
conditions requisite for the purpose. These conditions are three, all
equally binding:
1 . The present plot of land for this Cemetery, I have donated
as a contribution from myself; but to complete the plan in
this behalf some more land shall be purchased of which the
price shall be about 1,000 Rupees; and trees and shrubs
shall be planted to beautify it, and there shall be a well for
irrigation.
.... So the first condition is that whosoever desires to find
burial in it, according to his means he shall contribute
towards the fund for meeting these expenses. And
contributions for this purpose is being invited from them
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alone who desire to be buried in this Cemetery, not from
others. For the present, these contributions should come to
our respected brother, Hakim Maulvi Nuruddin. But, God
Willing, this Cemetery and its affairs shall last after we
have all passed away. In that case there should be an
Anjuman (Association) to administer the funds received in
this behalf and to expend them properly on proclaiming to
the world the message of Islam, and in propagating belief in
the Unity of God.
The second condition is that, out of all the Ahmadiyya
Community, only he shall be eligible for burial in it who
leaves a 'Will' and testament in his life that following his
death one tenth of all property left by him shall go into this
fund, to be spent for the two purposes mentioned above.
And everyone endowed with strength and fullness of faith
shall be free to donate more should he desire to do so. But,
the willed portion shall in no case be less than one tenth.
Funds so collected shall be entrusted to an Anjuman
consisting of honest people of learning, who by mutual
consultation will spend these funds on the propagation of
Islam, on spreading knowledge of the Holy Qur'an and
other religious scriptures, and on preachers appointed to
administer to the spiritual needs of the Movement and
Mankind in general. And Allah has promised that He shall
make this movement thrive fully. There is therefore
confident hope that the requisite funds shall be forthcoming
in any case. In addition, everything necessary in the
interests of the propagation of Islam, of which a detailed
account at this stage would be premature, all those affairs
shall be conducted with these funds. And when one party
that shouldered this responsibility shall have passed away,
the same shall be the duty of those who would succeed
them, namely, that they transact all this business in
accordance with the instructions of the Ahmadiyya Jama 'at.
In these funds there shall also be a share for the orphans, the
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needy, and the new converts who may not have adequate
means of livelihood while they are members of the
Movement. And it shall be permissible that the funds should
be strengthened by investing them in some profitable
enterprise.
Do not think that this is only an idle talk about things still in
the remote future. This is the resolute purpose and Will of
the All-Powerful Allah Who is Master of the earth and the
Heavens. I have no idea how and where from these funds
shall come and how a community of people shall come,
who in their zeal for their Faith shall accomplish all these
heroic things. To speak the truth, my anxiety rather lies on
the score that after us the people may not stumble who shall
come to be entrusted with the care of this wealth, and lest
they should take to the love of this world. So I offer a
prayer that the Movement may remain always blessed with
honest people who shall labor only for the sake of their love
of God. Of course such of them as might happen not to
have means of sustenance of their own, it would be lawful
for them to receive something by way of aid in expenses.
3. The third condition is that he who aspires burial in this
Cemetery shall be one who went through life with care,
who kept away from what is forbidden, did not commit
Shirk (Setting up of equals with Allah), nor any harmful
innovation, and he shall be a simple and straightforward
Muslim.
A righteous person who possesses no property, so that he cannot
render any financial help to the Movement, if it can be shown that he lived
a life devoted to the cause of Islam, and was a good man, he shall be
eligible for burial in this Cemetery."
(The Will pp 34-44)
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Chanda Jalsa Salana (Annual Convention Subscription)
Chanda Jalsa Salana is the contribution for the Annual Gathering at
the Markaz (Center) paid at the rate of 1/1 20 th of one's annual income
from all sources of an earning member, male or female, once a year. This
donation is compulsory and is used exclusively for the expenses of the
Annual Convention held at the National level. Chanda Jalsa Salana year
starts on July Island ends on June 30 th of the next year. This Chanda also
was initiated by the Promised Messiah and Mahdi .
Jalsa Salana (Annual Convention)
In 1891, the Promised Messiah and Mahdi laid foundation
of the Jalsa Salana system in the Jama 'at. The first Jalsa Salana was
held in 1891 at Masjid Aqsa in Qadian. In this Jalsa only 75
members participated. The second Jalsa Salana was held on
December 27, 1892 and the total attendance of this convention was
around 500.
The Promised Messiah and Mahdi said about the first
Jalsa Salana:
"All friends should make it a point to reach on this date for
the sake of God to listen to His words and to participate in prayer.
Such truths and words of wisdom shall be heard as are essential for
the increase of faith, conviction, and knowledge. Such friends will
also be entitled to special prayers and special attention. Efforts will
be made before the most Merciful Lord that He may draw them
towards Himself and accept them and grant them a change for the
better. A secondary advantage of such gathering will be that every
year when they come to Qadian on the appointed dates, they will
see and meet newcomers into the fold and this personal
acquaintance will continually develop into close friendship and
love. ... And effort will be made through prayers to create a bond of
spiritual union between all and remove every barrier of
estrangement, aloofness and difference."
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It was during the first Jalsa Salana that the objectives of this
gathering were defined which among others were:
1 . To Propagate Islam.
2. To think out ways and means of promoting the
welfare of new converts to Islam in Europe and
America.
3. To further the cause of righteousness, goodwill,
purity, piety and moral excellence throughout the
world.
4. To eradicate evil habits and customs.
The Promised Messiah and Mahdi further said about the
Jalsa Salana:
"I should like to repeat that this Convention must not be
taken like other ordinary gatherings, for unlike them, it has been
based on the succor of God."
This Jalsa Salana became the beginning of a World-wide
system of holding Jalsa Salana every year. Today, these Jalsa
Salanas are held all over the world. The Jalsa Salana held at a place
where the Khali fall resides becomes an international Jalsa Salana as
Ahmadis from all over the world come to attend that Jalsa. In
Pakistan, the first Annual Convention (Jalsa Salana) was held in
Lahore on December 27-28, 1947. In Rabwah, the first Jalsa Salana
was held on April 15-17, 1949. In the last Jalsa Salana held at
Rabwah Pakistan in 1984, more than 250,000 Ahmadis and
non-Ahmadi guests participated.
These are signs of the everlasting success of the institution
founded by the very Hand of Allah. The Convention will no doubt
grow to even greater dimensions in the future, and all those who
attend will have the good fortune of being the recipients of the
following prayer of the Promised Messiah and Mahdi :
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"May God Almighty be with everyone who sets out to
attend this gathering which is held for the sake of Allah alone. May
He bestow upon them a great reward and have mercy on them and
resolve their difficulties and remove their anxieties and griefs and
sorrows, and may He deliver them from every misfortune and open
the way of success for their endeavors. May He, on the Day of
Judgement, raise them among such of His servants who are
recipients of His Grace and Mercy and may He be the Guardian of
their dependents in their absence.
'O God! Lord of Honor and Beneficence, Merciful
Deliverer from trials, do Thou accept all these supplications and
bestow Supremacy upon us with Thy bright signs, for Thou
possesseth all Power and Strength.' Amin."
(Review of Religions, Vol. LXXXVI, No. 7, My 1991, pp
8-10; The Ahmadiyya Gazette, Canada, June 1991, p 60))
b) Some Other Obligatory Chandas (Subscriptions)
Tehrik-i-Jadid, Waqf-i-Jadid and Auxiliaries' Chanda, (Started by
Hadrat Khalifatul Masih if)
Chanda Tehrik-i-Jadid
Chanda Tehrik-i-Jadid is the contribution for the
propagation of Islam throughout the world. In 1934, Hadrat Musleh
Ma'ud, Khalifatul Masih II introduced a scheme called
Tehrik-i-Jadid (New Scheme), which he described as a stepping
stone to the establishment of New World Order. Thus,
Tehrik-i-Jadid is a Divine scheme which Hadrat Musleh Ma 'ud
initiated for a special purpose under Divine guidance. This was a
revolutionary scheme through which solid foundations for the
establishment of Oneness of God and spreading of the religion of
Islam throughout the world have been laid down. The scheme is
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responsible for the opening of new Missions and construction of
mosques throughout the world. This scheme was launched by
Hadrat Khalifatul Masih II on November 23, 1934, at a very
critical period in the turbulent history of Ahmadiyya Jama'at.
There was a storm of opposition brewing against Ahmadiyyat, and
intrigues and mischief-making of the enemies of the Jama 'at had
increased extraordinarily. The Ahrar were bent upon to annihilate
Ahmadiyyat and were claiming that they will eliminate
Ahmadiyyat from the surface of the earth. The Ahrar movement
was on its height of growth at that time, and some senior officers of
the government were also supporting it and were equal partners in
the conspiracy.
Hadrat Musleh Ma'ucT, at the time of announcing the
Tehrik-i-Jadid Scheme stated the following:
"The purpose of starting Tehrik-i-Jadid is that funds are
made available to the Jama 'at so that it could easily spread the
message of Oneness of God and the true religion to the corners of
the earth. Furthermore, the scheme has been initiated so that
Jama 'at has available to it a number of such persons who are life
devotees and spend their whole life towards spreading the message
of Islam. The scheme also has been started to develop that
determination and resolve in the Jama 'at, which is the hallmark of
the progressive Jama 'ats."
i. Objectives of Tehrik-i-Jadid
Preaching and education/training are two very important
functions. They both are the only objectives vouchsafed in
the Tehrik-i-Jadid. Hadrat Musleh Ma'tict presented 19
demands from the members of the Jama'at under the
scheme of Tehrik-i-Jadid. These demands were covered in
three Khutbat of November 23, 30, and December 7, 1934.
Later on, these demands were increased to 25 demands in
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December, 1937 by Hadrat Musleh Ma'uct. The objective
of these demands was that the members lead a simple life,
cut down even on their meals so that they could donate as
much as possible for propagation of Islam outside of the
Indian subcontinent. The suggested rate of Chanda is 1/5 th
of one's monthly income once year, which is from 1st
November to October 3 1st of the next year.
ii. List of Demands ofTehrik-i-Jadid
1 . Lead a simple life.
2. Participate in spreading the message of Islam
world-wide.
3 . Dedicate leave periods for the service of Jama 'at.
4. Members to dedicate their lives to serve Islam.
5. Dedicate during seasonal vacation period for the
service of Jama 'at.
6. Offer your children for life-time ^(//(Devotion).
7. Pensioners (Retirees) to offer themselves for service
of Jama 'at.
8. Dedicate part of your income and property.
9. Influential and learned Ahmadis should give
lectures.
1 0. Prepare rebuttal of adverse propaganda.
11. Deposit your surplus money in Tehrik-i-Jadid
AmanatFund.
12. Tehrik-i-Jadid to establish a permanent reserve
fund.
13. Send your children to Markaz for education and
Tarbiyyat.
14. Seek advice from the Jama'at when deciding about
higher education and future of your children.
15. Develop the habit of working with your own hands
(Instead of depending on others).
16. The unemployed, if possible, may proceed abroad.
There they can make a living and also spread the
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message of Islam and Ahmadiyyat.
17. Jobless persons should not hesitate to take up
evenpettyjobs.
18. Promote Islamic culture.
19. Promote honesty in the society.
20. Keep the paths clean.
2 1 . Protect women's rights .
22. Make associations like Hilful FuduT.
23. Establish Ahmadiyya D'arul Qada and obey its
decisions.
24. Offer special prayers in order to succeed in these
undertakings.
25. If possible members may build houses in the
Markaz.
(Tehrik-i-Jadid, An Introduction, Jama 'at Ahmadiyya, USA, 1998)
Hadrat Musleh Ma 'uct said about Tehrik-i-Jadid.
"All demands of Tehrik-i-Jadid 'have been introduced for the reason
that you could become a manifestation of Allah's attributes. No man can
ever deceive a wise person, then how do you consider that you would be
able to deceive God, Knower of the secrets of the hearts. That was the
feeling in my mind when I launched this project of Tehrik-i-Jadid."
(Daily Al-Fadl, Vol. 25, No. 283)
Hi. Permanent Waqf
On December 17, 1937, Hadrat Musleh Ma'iict
announced the scheme of permanent Waqf (Lifetime
Devotion). Hadrat Musleh Ma'ucP expressed his desire to
have 100 devotees ready for the service of Islam, who not
only would get education in religion but also in worldly
affairs.
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iv. Foreign Missions under Tehrik-i-Jadid
In February 1945, Hadrat Musleh Ma'ucT handed
over the responsibility of all foreign missions to
Tehrik-i-Jadid. At the end of World War II, sixteen
missionaries were sent to various countries. Included in
them were nine missionaries who were sent to London
Mission for a short training and then were assigned to
various European countries. They became the pioneer
missionaries for the introduction of Islam through Europe.
This scheme was the forerunner of opening of new
Missions and construction of new mosques throughout the
world.
Missionaries are appointed by Tehrik-i-Jadid to
propagate the truth about Islam by preaching, publishing
literature and such other lawful means as may be deemed
appropriate. A missionary may be Central or Local. The
Central missionaries are subject to the rules and regulations
of the Vakalat-i-Tabshir Department of the Tehrik-i-Jadid,
while the Local Missionaries work in Pakistan and are
under Sadr Anjuman-i-Ahmadiyya. The following is a brief
history of establishment of various Ahmadiyya missions
outside the Indo-Pakistan subcontinent:
In 1913, the first foreign mission was established in
England under the supervision of Chaudhry Fateh
Muhammad Siyal.
In 1915, first mission was established in Ceylon and
Mauritius. In 1960, a religious newspaper, 'The
Message', was started in Mauritius.
In 1920, the first mission was opened in the United
States of America.
In 1921, the first missionary was sent to the West
African countries. Missions were opened in Ghana,
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Nigeria, Sierra Leone.
In 1924, the foundation of the Fadl Mosque in
London was laid by Khalifatul Masih II , himself.
In 1925, the first mission was set up in Indonesia.
In 1928, a mission was established in Haifa,
Palestine (Israel).
In 1934, missions were opened in Kenya, Tanzania,
Uganda and Burma .
In 1935, a mission was established in Japan.
However, the mission in Japan had to be closed at
the outbreak of the second World War. It was
re-established in 1969.
In the period 1935-38, missions were opened in
many East European countries such as Poland,
Hungary, Yugoslavia and Albania. At the outbreak
of the second World War, these missions had to be
closed. After the war, these countries came under
Communist rule, and the missions, therefore, could
not be revived for many years. However, the
missions were re-opened later on.
In 1935, missions were established in Burma and
Singapore.
In 1936, the mission in Spain was established. The
Mission was closed in 1937 and re-established in
1946
In 1946, a mission was opened in France, but was
closed down after a few years. The mission was
re-established in 1982.
In 1946, missions were opened in Switzerland,
South Africa and Aden.
In 1947, the first mission was established in
Holland, and the first mosque was built in 1963.
In 1947, the first mission was established in
Malaysia.
In 1949, a mission was established in Hamburg,
Germany and a mosque was built there in 1957. A
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second mosque was built in Frankfurt in 1959.
In 1952, the first South American mission was
opened in Trinidad. Mission was also established in
Tobago.
In 1956, mission were opened in Sweden, Suriname
and in Liberia.
In 1957, the first mission was established in the
Philippines.
In 1958, the first mission in Norway was
established.
In 1960, missions were established in Guyana,
Togo, Ivory Coast and Fiji Islands.
In 1961, the first mission was opened in
Copenhagen, Denmark. A mission was also
established in The Gambia.
In 1 968, the Mission in Canada was established.
In 1971, the Mission in Zambia was established.
In 1976, the Mission in Niger was established.
In 1981, missions were established in Belgium,
Benin and Comoros.
In 1982, Missions were established in Zimbabwe
and Mali.
In 1983, Hadrat Khalifatul Masih IV*"" visited
Australia and laid foundation of a mosque in
Australia. The first Missionary, Mr. Shakeel Munir
arrived In Australia on July 5, 1985. However, it
was in 1903, Hadrat Musa Khan wrote a letter to
Hadrat Promised Messiah and Mahdi to take
initiation and thus, became the first Ahmadi in
Australia. The same year, missions were established
in Burkina Faso, Mauritania Zambia and Guinea
Bissau.
In 1984, the Mission in Republic of Congo (Zaire)
was established.
In 1985, missions were established in Brazil,
Thailand, Malawi, Rwanda, Brundi and Tuvalu.
In 1986, missions were established in New Zealand,
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Ireland, Kiribati, Nepal, Bhutan and Guinea. The
mission in Yugoslavia was re-established in 1986.
In 1987, mission was established in Papua New
Guinea.
In 1988, the mission was established in Portugal
and Tonga.
In 1989, mission was established in Guatemala.
In 1991, mission was re-established in Poland.
In 1993, mission was re-established in Hungary.
In 1994, mission was re-established in Albania.
In 2001, missions were established in Azar Bijan,
Cyprus, Malta and Venezuela.
(Source: Abdul Majid Tahir, Additional Vakilut Tabshir,
London, UK)
v. Dafters or Phases of Tehrik-i-Jadid
a. First Dafter (Phase 1) of Tehrik-i-Jadid began in
1934 and was closed in 1944. The members who
participated in those years were recorded as the
Mujahidin of Dafter 1.
b. Dafter 2 began in 1944 and was closed in 1965.
c. Dafter 3 was established by Hadrat Khalifatul Masih
III in 1965 and was closed in 1985.
d. Hadrat Khalifatul Masih IV opened Dafter 4 in
1985, and all members who start paying
Tehrik-i-Jadid Chanda now are added to Dafter 4.
(Tehrik-i-Jadid, An Introduction, Published by Jama'at
Ahmadiyya, USA, 1998)
Chanda Waqf-i-Jadid
Waqf-i-Jadid scheme was also initiated by Hadrat
Khalifatul Masih II , in 1957, primarily to protect the public of
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Pakistan from Christian Missionaries' efforts to convert them to
Christianity, to train villagers as missionaries for the propagation of
Islam, and for the religious training of new converts in the Indian
subcontinent. Its work now has been extended to cover Africa and
Russia.
Hadrat Khalifatul Masih II at the time of initiating the
scheme stated:
" ... Now I would like to exalt the Jama 'at members to a
new type of Waqf I related to you about this scheme briefly in my
earlier sermon delivered on July 19, 1957. Although, this scheme
has vast scope, yet, at this initial stage I have decided to utilize the
services of 10 dedicated teachers or Waqifin."
(Al-Fadl, Feb. 16, 1957)
rh
Hadrat Khalifatul Masih III said:
" ... I expressed my sincere desire that if our boys and girls,
15 years or under, would shoulder the entire financial responsibility
of Waqf-i-Jadid scheme, it would be a pleasant display of the
esteemed status of our Jania 'at ... that our children are prepared to
offer such a sacrifice ... It would also be an immense blessing for
them and will provide an excellent opportunity to prepare them for
future tasks in order to win the pleasure of Allah."
(Friday Sermon, November 4, 1966)
In 1986, Hadrat Khalifatul Masih IV*"" extended the
Scheme to the whole world:
"Last year I expanded the horizon of Waqf-i-Jadid and
made it 'Global' in nature. By the grace of Allah, the decision has
greatly benefited the Jama 'at. More so, it appears that there was a
Divine inspiration which instilled within me this need to
internationalize the Waqf-i-Jadid scheme. This inspiration dictated
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to me that the time has come to 'Globalize' this scheme."
(Friday Sermon, January 2, 1987)
He further said:
"Do not consider the Waqf-i-Jadid scheme as an ordinary
scheme; indeed, this scheme has a deep and pervasive relationship
with the spiritual future of India. Try to have your children
participate in this scheme for themselves, as it would have a lasting
impact on their future as well."
(Friday Sermon, December 25, 1987)
The suggested rate is $2 minimum, once a year, from each
member of the family. The Waqf-i- Jadid year is from January 1 st
to December 31 st.
'Id Fund
This voluntary donation was started by the Promised Messiah and
Mahdi and is to ensure that poor and needy are able to have a joyful id.
The Voluntary Chandas
Sadqa (Charity)
Sadqa is a voluntary donation given by believers for the poor and
needy. God has commanded Muslims to ward off calamities and privations
by helping those who are less fortunate and require assistance. It can be
made at any time. A tradition of the Holy Prophet regarding charity is:
ittaqunnara wa lau bi shiqqi tamratin
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Shield yourselves against the Fire even if it be only with half a date
(Given in alms)
(Bukhari Kitabuzzakat)
Some Other Voluntary Chandas
Mosque Fund: For construction of mosques.
Satellite Fund: For Muslim Television Ahmadiyya (MTA).
Africa- India Fund: For helping the needy in Africa and India.
Darul Yatama Fund: For the caring of orphans.
Centenary Jubilee Fund: Contributions for this special fund.
Other Funds: The funds that are initiated by Khali fatul Masih as
the need arises.
Maryam Marriage Fund: In his Friday sermon on February
21, 2003, Hadrat Khalifatul Masih IV - " stated that his mother
always helped the poor and the needy. She, particularly, used to
help the poor and orphan girls in providing a reasonable dowry at
the occasion of their marriages. So, in the memory of his mother
and to elevate her spiritual status, Hudur states that he will help
those parents who due to poverty can not give a reasonable dowry
to their daughters at their wedding. Parents of such girls can write
to him. If he can not help them, then the Jama' at will help. God
Almighty has bestowed a lot of money to the Jama'at.
Later on, in the Friday sermon on February 28, 2003,
Hadrat Khalifatul Masih IV stated that in response to the scheme
he announced in the previous Friday sermon to help the poor and
orphan girls towards their dowry, the Jama'ats and individuals have
responded wholeheartedly. Various Jama'ats have either sent or
pledged 95,803 Pounds towards the fund. While various
individuals have either sent or pledged 13,530 Pounds, as well.
Some ladies also have given their jewelry. The committee that was
established to run the scheme has proposed the name 'Maryam
Marriage Fund' for the scheme, which he has accepted.
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17
MUSLIM FESTIVALS AND
CEREMONIES
MUSLIM FESTIVALS:
TDUL FITR (FESTIVAL OF RAMADAN)
The end of the Holy month of Ramadan is marked by the festival of
Idul fitr. This joyous day is celebrated to give thanks for the blessings of
Ramadan. Muslims attend the congregational 'Id Prayer service, which is
held in the morning, and then spend rest of the day exchanging greetings
and gifts with family and friends. They wear new clothes, cook delicious
food and invite friends and neighbors to celebrate with them. Fasting
during Ramadan inspires sympathy for the hungry and needy, and
encourages Muslims to donate generously to the poor.
TDUL ADHIYYA (FESTIVAL OF SACRIFICE)
This festival comes about ten weeks after Idul fitr, and marks the
completion of Hajj (Holy Pilgrimage of "Kh'anah Ka'bah" in Mecca). It is
the festival of sacrifice commemorating the time when the Prophet
Abraham was ready to sacrifice his son, Ishmael — for the sake of Allah.
As a result of Abraham's willing obedience, Allah did not permit Ishmael
to be sacrificed, and an animal was substituted instead. It is their
obedience to Allah that is celebrated by Muslims the world over. On this
Id, which is called Idul adhiyya, those that can afford it, sacrifice an
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animal and share the meat among families, neighbors and the poor.
(Pathways to Paradise, A Publication of the Lajna Irria 'illah, USA, p 63)
It is stated in the Holy Qur'an:
^ 4 * t
Zl* csj^iJI <dlii b^Jj UjUj Vj Ifi^Ll aii JliJ y
lanyyana lallaha luhumuha wa la dima'uha wa Iakinyyanalu
huttaqwa minkum
Their flesh reaches not Allah, nor does their blood, but it is your
righteousness that reaches Him. (22:38)
idul adhiyya is celebrated on the 10 th of the month of Dhul Hijjah.
Muslims who gather in Mecca for Hajj, offer their sacrifices on the
occasion of 'Idul adhiyya, following the example of Prophet Abraham .
This act of sacrificing animals is repeated by Muslims all over the word.
All Muslims, men, women, and children, join in the congregational
two Rak'at Prayer, held in the open, outside a village or town, if possible,
on both 'Idul Utr and 'Idul adhiyya occasions.
Early in the morning, on an id day, after taking a bath, Muslims,
young and old, put on their best clothes. Children, specially, wear new
garments. Perfume is worn, as it was the practice of the Holy Prophet to
wear perfume on such occasions. Special dishes are prepared on id days
in Muslim homes.
On the occasion of Idul fitr, one should pay Fitfana and Id Fund
before the id Prayer. One should have a full breakfast before proceeding
to the Idgah, the place where Id Prayer is to be offered. On the occasion
of idul adhiyya, however, Muslims are expected to keep fast until after
the Id Prayer. It is preferable for those who offer animals for sacrifice that
they break their fast with the meals prepared from the meat of those
animals.
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As was the practice of the Holy Prophet , Muslims generally go to
the 'Idgah by one route and return by another route.
The time of Id Prayer is before noon. Like Friday Prayer, Id
Prayer is always offered in congregation. No Adh'an or Iqamat is called for
Id Prayers. In the first Rak'at oi Id Prayer, after reciting Takbiri Tahrima
and Than'a, but before reciting Atta'awwudh, the Imam raises his hand to
his earlobes seven times saying Allahu akbar each time in a loud voice and
then drops his arms to his side each time until after the seventh Takbir
when he folds his arms in the normal fashion and proceeds with the
Prayer. The followers also raise their hands to their earlobes saying Allahu
akbar but in an inaudible voice and then leave their hands hanging to their
sides as done by the Imam. In the second Rak'at there are five Takblrat,
i.e., the Imam and the followers raise their hands to their ears five times
saying Allahu akbar and then leave them hanging on their sides each time.
At the end of second Rak'at, after the recitation of Attashshahud,
and Duriid and some of the prescribed Prayers, the Imam turns his face
towards the right saying Assalmu 'alaikum wa rahmatullah and then turns
his face to the left saying the same, to mark the end of the Prayer.
After the Id Prayer, the Imam delivers a sermon. Like for Friday
Prayer, 'Id sermon consists of two parts. It should be noted that the sermon
for the Friday Prayer precedes the Prayer, while on the occasion of Id, the
sermon follows the Prayer.
After performing the two Rak'at of Idul adhiyya and Idul fitr
Prayers, the Imam and the congregation recite the following words of
glorification of God in an audible voice:
j y& t <Ut 31s t <iit j ' <Ut i\ <Jt i ' y& t <li t y& t <ii t
allahu akbar, allahu akbar, la ilaha illallahu wallahu akbar
allahu akbar wa lillahil hamd
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Allah is the Greatest; Allah is the Greatest. There is none worthy of
worship except Allah; Allah is the Greatest and all Praise belongs to Him
(Kifabus-Salat, Writer: IbniAbi Shaibah)
Similarly, from the time of Fajr Prayer on the 9 th Dhul Hijjah till
the 'Asr time of the 13 th of Dhul Hijjah, loud recitations of the above
verses are made after each congregational FardVrayer service.
(Mustadrik Hakim, Vol 1, p 299, Published in Bairut)
To recite the above mentioned verses while going to the Idgah and
while coming back, is to follow the practice of the Holy Prophet .
MUSLIM CEREMONIES:
MARRIAGE
Marriage is a sacred institution in Islam. The family is the basic
unit of human society. The foundation of a family is laid through marriage.
One of the principal consideration to be kept in mind in the choice of a
spouse is set out in one of the verses that the Holy Prophet , always recited
on the occasion of the celebration of a marriage.
jjj °"» A.ta Ll IjuAJ j_Uli]j 4111 Ijlil Ijiil ^>iiJI Ifjli
yk ayyuhalladhina amanuttaqullaha waltanzur nafsumma
qaddamat li ghad
O ye who believe! fear Allah; and let every soul look to what it sends
forth for the morrow. (59:19)
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This means that the choice should be determined not only with
reference to obvious and immediate considerations, but also with reference
to the more lasting consequences of the contemplated union, both in this
life and in the next.
The Holy Prophet said:
Ij-oJI £jjs (J-Jail i- ° i u Lli jJI f- U_o i yjd ^j"»l j f- ULo Lli jJl LoJI
innamaddunya mata'un wa laisa min mata'iddunya shai'un
afdalu minalmar'a tiss alihati
"Surely, the world is but a provision and none of the provisions of the
world is better than a pious wife."
(Ibn Majah Abwabunnikah)
- dJIii ^HjJ Cjl^ ddjj jiJati
tunkahul mar atu li arba'in li maliha wa li hasabiha wa li
jamaliha wa li diniha fazfur bi dhatiddini taribat yadaka
"Women are married for four reasons: For the sake of wealth, for the sake
of connections, for the sake of beauty, and for the sake of religion.
However, your choice should be determined by Faith or religion as this is
the source of lasting happiness."
(Bukhari Kitabunnikah)
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Prohibitions Concerning Marriage
Allah has laid down prohibitions concerning marriage, and
other aspects of relations between men and women:
1. According to the Holy Qur'an, a Muslim is not permitted to
marry the following relatives: mother, father, sister, brother,
aunts and uncles, nephews and nieces. However, Muslims
are permitted to marry cousins. There are still other
prohibited marriage relationships. For example, a man
cannot marry his stepdaughter if he has cohabited with her
biological mother. Nor can he have two sisters in marriage
at the same time (See Holy Qur'an, 4:23-24).
2. Islam also makes clear to whom a Muslim is allowed to
marry as far as his/her religion is concerned. Marriage with
an idolater is totally forbidden for both sexes (See Holy
Qur'an, 2:222). However, men are allowed to marry women
of the 'people of the Book' (i.e., those who follow a
Revealed Scripture), although it is not considered
preferable.
The Promised Messiah and Mahdi has limited the category
of the 'people of the Book to Jewish and Christian women.
He has also prohibited Ahmadi women from marrying
non-Ahmadi men. The reasoning behind this is very sound.
A woman is not permitted to marry outside her faith
because when she is in her husband's home environment,
she and her children are exposed to non-Muslim and
non-Ahmadi culture and practices. This makes it very
difficult for her to remain steadfast in her own faith and
bring up her children as Muslims. A man, on the other hand
can more easily influence his wife and bring her into the
Islamic way of life.
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3. Islam does not allow free mixing of grown-up boys and
girls, nor does it allow sex outside marriage. Even
preliminary acts of physical love, outside the marriage are
prohibited. To remain sexually inactive and chaste before
marriage is an extremely important injunction in the Holy
Qur'an. Adultery, fornication and having secret
relationships with the opposite sex is a heinous moral lapse
which is categorically condemned in the strongest terms by
Islam. This prohibition includes dating, secret paramours
and experimental living together. As these are regarded as
heavy sins, they carry severe penalties {See Holy Qur'an,
24:3-4). The Islamic way of life does not approve mixed
parties of grown-ups.
(Pathways to Paradise, Lajna Ima 'illah, USA, pp 41, 44-45)
Nikah (Announcement of Marriage)
At marriages, Nikah and Walima functions are celebrated.
Nikah
Nikah is a Sunnah of the Holy Prophet . A person who,
despite having the ability and means to do Nikah, does not do
Nikah, he disobeys the clear orders of God Almighty and the Holy
Prophet . The Holy Prophet , has very forcefully instructed his
followers to do so. He has said about marriage:
wa ata zawwajunnisa-'a faman raghiba 'an sunnati fa
laisaminni
"Marriage is my precept and my practice. Those who do not follow my
practice are not of me."
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(Bukhari Kitabunnikah Bab Targhib Finnikah)
By doing Nikah, one develops new relationships, is saved
from various sins and dangerous diseases, and lives a peaceful life.
However, if one cannot afford monetarily to do Nikah or cannot
find a partner to marry, then the person is ordered to keep fasts.
The Nikah Sermon
The following is the Arabic sermon which the Holy
Prophet used to deliver on occasion of the solemnization of a
marriage. This sermon may be followed by another in one's own
language. The ceremony is completed by the public declaration by
the groom, and the bride's Wall (Father or Guardian), of their
consent of marriage.
JAJ La I <UjjJij J 6Jl£. I J ^^ a Jjl '|| UU J <U CUj-Ui 21 iJ-^.J
alhamdu lillahi nahmaduhu wa nasta 'inuhu wanastaghfiruhu
wa nu'minu bihi wa natawakkalu 'alaih wa na'udhu billahi
min shururi anfusina wa min sayyiati a'maliria manyyahdi
hillahu fala mudilla lahu wa mahyyudlilhu fala h'adiya lah wa
nash hadu alia ilaha illallahu wahdahu la sharikalahu wa nash
hadu anna muhammadan 'abduhu wa rasuluh amma ba 'du fa
a 'udhu billahi mi nashshaiia nirrajimbismilla hirramia nirrahim
All praise is due to Allah, we laud Him, we beseech help from Him and
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ask His forgiveness. We believe in Him, and we put our trust in Him, and
we seek Allah's protection against the evils and mischiefs of our souls
and from the bad results of our deeds. Whomsoever Allah guides on the
right path, none can misguide him, and whomsoever He declares misled,
none can guide him to the right path. And we bear witness that none
deserves to be worshipped, except Allah. He is Alone, and has no partner.
We bear witness that Muhammad is His Servant and Messenger. After
this, I seek refuge with Allah from Satan, the rejected, and I begin with
the name of Allah, the Gracious, the Merciful
(_£JJI 4lll Ijijlj pLuti J 'jl ^L^j Lo-4^-0 ^MJ $ 7 '3 J V °
oiissj • Ask &\k ill! £1 iujvtj <j o^j iuis
_ya ayyuhanriasuttaqu rabbaku mulladhi khalaka
kunrniinnafsinwwahida tinwwa khalaqa minha zaujaha wa
baththa minhunia rijalan kathiranwwa nis'a' wattaqulla
halladhi tasa'alima bihi wal arham innallaha kana 'alaikwn
raqiba
O Ye people! fear your Lord, Who created you from a single being and
created therefrom its mate, and from the two spread many men and
women; and fear Allah, in Whose name you appeal to one another, and
fear Him particularly respecting ties of relationship. Verily, Allah
watches over you. (4:2)
Ijijlj jJlI °-* oji U IjjjAj jUntj 4JJI IjUl Ijiil ^>JiJI t^jtl
_ya ajyw halladhina amanutta qullaha waltanzur nafsunwia
qaddamat li ghad wattaqullah innallaha khabirum binia
ta 'malim
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O ye who believe! fear Allah; and let every soul look to what it sends
forth for the morrow. And fear Allah; verily Allah is Well-Aware of what
you do. (59:19).
Loil y«^ OlaJa-ui Vji tjJj-SJ 4llt Ij&t tji*t CH^ ^^
ouik^ ijji jti
_ya aj^u halladhina amanuttaqullaha wa qulu qaulan
sadidanyyuslih lakum a'anialakum wa yaghfirlakum dhunu
bakum wa manyyuti 'illaha wa rasulahu faqad faza fauzan
'azima
O ye who believe! fear Allah, and say the right word. He will reform your
conduct for you and forgive you your sins. And whoso obeys Allah and
His Messenger, shall surely attain a mighty success. (33:71-72)
(Musnadul ImamulA 'zam Kifabunnikah, Timidhi and ibni Majah Kitabunnik'ah )
Some of the requirements which should be met before
Nikah is performed:
1. Both the man and the woman whose Nikah is to be
performed should be asked whether they agree to marry
each other or not. If any one of the two refuses to marry the
other, then Nikah cannot be performed.
2. For the woman, her near relation such as her father or
brother must agree to the Nikah, because, the Shari'ah had
made it compulsory that the woman has a guardian. Thus,
in Islamic Shari'ah, a woman cannot marry someone till her
guardian does not give her permission to do so.
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'an abi musa™ 'aninnabiyyi sa qala la nikaha ilia bi
waliyyin
ra sa
Abu Musa reports: The Prophet said: 'No marriage is (Legal)
without the (Permission of the) guardian.'
(Ibn M~ajah)
3. Haq Mehr (The money the husband either gives or promises
to give to his wife) must be fixed. Without fixing Haq
Mehr, Nikah cannot take place. Shari'ah has not fixed any
limit for the Haq Mehr. Man can fix any amount as Haq
Mehr according to his monetary status and the amount must
be agreed upon by both parties.
Hadrat Khalifatul Masih II has stated that if someone asks
him how much Haq Mehr should be? He will suggest that
the Haq Mehr should range from 6 months to a year's salary
of the bridegroom.
(Al-Fadl, December 12, 1940)
4. The Nikah must be announced in the presence of as many
people as possible. Nikah performed secretly is invalid in
the eyes of the Shari'ah. Nikah is established by the offer
and acceptance of the marriage proposal. The offer and
acceptance must be in the same gathering and must be
widely publicized. The following is a brief explanation of
the requirements as stated in the Fiqh Ahmadiyya:
A. Offer and acceptance means that one of the parties
proposes marriage in accordance with specified
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terms and the other party accepts it.
In the marriage contract the offer is from the side of
the woman and acceptance from the man. But this is
not essential. Either side may initiate the offer; it
will be considered valid acceptance.
If a single person is acting as the Guardian and
Legal Representative from both sides, he may
announce both the offer and the acceptance.
There are no specified words to express the offer
and acceptance. Whatever the words, they must be
clear and unambiguous. They should clearly indicate
the agreement of both parties to the marital bond
and should not be susceptible to any other
interpretation.
B. The offer and acceptance can be in person or
through a representative. It is not necessary that the
woman should appear in person. Her representative
can express her consent. This is indeed a preferred
way.
If the man is not present in the gathering, his
agreement can be expressed by his representative.
However, in such a case, authentic and reliable
documentation must be submitted indicating his
agreement. Furthermore, there must be available
firm proof of his appointment of the representative.
Announcement of the Nikah is an essential
requirement. Nikah should be announced in a
manner that it becomes generally known. The Holy
Prophet has commanded that the publicity be
given to Nikah. The words of the Hadith are:
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' •* ... ' | . ■«. 4
* a jJLi 4j1c
a'linu hadhannikaha waj'aluhu fil masajidi
wadribu 'alaihi biddaffi
Announce the Nikah, perform it in the mosques, play
upon Duff {A musical instrument) to make it widely
known.
(Tirmidhi Kitabun Nikah Bab Tlannunnikah wa Ibni Majah , p
136/1)
D. Secret Nikah is undesirable, even if the witnesses
are present. The Holy Prophet has said about
secret Nikah:
kpUl IjliiJt j^Ju VI ' c Kj V . iilii VI j-tli V
^4H J4*» (3 '" a > [ t>^^
la nikaha ilia bi bayyinatin la nikaha ilia bi
shahudin albaghayallati yankihna anfusa hunna
bi ghairi bayyinatin.
There is no Nikah except if it is widely known and the
witnesses are present. Women who marry themselves
without satisfying the rule of wide knowledge as
required by Shari'ah, are of evil character.
(Tirmidhi Kitabun Nikah Bab 'la nikah ilia bi bayyinatin'
p. 130/1; Article 7 ofFiqh Ahmadiyya Relating to the Conduct
of a Nikah, The Ahmadiyya Gazette, June 2000, p 18)
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The marriage ceremony {Nikah) is performed by a lawful Islamic
authority, perhaps a missionary or the President of the Jama'at. The
procedure of the religious ceremony itself is simple. Once the Nikah forms
are filled out and signed by the authorized persons as directed in the Nikah
form, and the Nikah is publicly announced and witnessed, the contract is
legal. The person officiating recites the Nikah sermon which was recited
by the Holy Prophet and asks for the consent of both parties. This is
followed by prayer.
Couples must get a legal marriage license and whatever else is
required by the law of the land. In some US states, the law requires that the
person performing the Nikah must be civilly licensed. If so qualified his
solemnizing of the rituals is sufficient to legalize the marriage. If he is not
licensed, the couple must precede their religion ceremony with civil
ceremony, usually performed by the City Hall. The guardian of the bride
should ensure that these steps are followed so that the bride's rights as a
wife are legally and civilly protected.
Walima
After the marriage has been solemnized, the bridegroom
gives a reception which is called Walima. To give a reception
(Walima) is a Sunnah of the Holy Prophet , and it is required that
the poor and orphans are also invited to the reception. As far as the
reception feasts and other related expressions of joy are concerned,
the rich are very firmly warned that any feast to which the poor
have not been invited is cursed in the sight of God. Thus, amongst
the most well dressed richest members of the society, one finds the
most poorly dressed poor people mixing freely with the rich.
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Divorce
Divorce is allowed in Islam, but is regarded as one of the
most displeasing act of all the lawful acts in the sight of Allah. The
tradition of the Holy Prophet regarding divorce is:
- j^kli *J4 j j£ Jilt J\ jk^ii j±&
abghadul halali ilallahi 'azza wa jallattalaqu
Divorce is least desirable of all the lawful acts
(Abu Da 'ud Kitabunnik'ah wa Ibni Majah)
Therefore, the divorce procedure is so designed to allow
every chance of conciliation. Under Islamic law, divorce must be
pronounced three times, with an interval of a month between each
pronouncement. During this time, the wife stays in the family
home (Unless she has committed adultery), and reconciliation is
encouraged. If the divorce does become final, the husband is
instructed to "send her away in kindness." He is financially
responsible for his children until they come of age, and is
responsible for his wife for a period ( 'Iddai) after the divorce.
Divorce may be initiated by either husband or wife. If the husband
seeks the divorce, it is called 'Talaq' and he may not ask the return
of any gifts he made to the wife. If the wife wants the divorce, it is
called Khul'a, and she should return her dower. If the husband does
not divorce, then the woman can apply to the court that she may be
separated from her husband. Both divorced men and women are
permitted to remarry (Other mates).
The Promised Messiah and Mahdi writes:
"The law of Islam has not left the matter of divorce entirely in the
hands of the husband, but has also authorized the wife to obtain divorce
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through the court. Such divorce is designated in Islamic jurisprudence as
Khul'a. In case a husband should ill treat his wife, or should no longer be
capable of discharging his obligations towards her, or should change his
religion, or it should become difficult for the wife to continue to live with
him on account of some incompatibility, she or her guardian can have
recourse to the judge for dissolution of the marriage. In such case the
judge should call upon the husband to show cause why the marriage
should not be dissolved, and if he finds that the wife's complaint is
justified he would decree dissolution of the marriage. As in the case of
marriage the Islamic law requires the consent of not only the wife but also
that of her guardian, namely her father, or brother, or other near male
relative, so also it does not approve of a wife departing from her husband
of her own free will. It is obligatory upon her to have recourse to the judge
for that purpose so that she should not come to harm on account of her
lack of understanding."
(Chashma'i Ma'rifat, Ruhani Khaza'in, Vol. 23, pp. 276-291)
POLYGAMY
This is a subject that generates more misconceptions about Islam
than any other subject. Islam does allow polygamy, i.e., having more than
one wife at the same time. However, it does not encourage it. Islam also
makes it obligatory for Muslims to obey the laws of marriage of the
country they reside in.
The Promised Messiah and Mahdi writes about the permission of
polygamy in Islam:
"Some critics object that polygamy involves intemperance and that
monogamy is the ideal system. This amounts to unwarranted interference
in other people's affairs. It is well known that Islam permits marriage with
as many as four women at the same time, but there is no compulsion. All
men and women are aware of this. It is permissible for a woman at the
time of her marriage to obtain an assurance from her husband that he
would not marry another wife during the currency of the marriage, in
which case the husband would be bound to give effect to the assurance and
is content with the law as it is, it does not behove any one else to raise an
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objection.
Every sensible person can understand that plurality of wives is not
obligatory in Islam, but is permissible. If a husband desires, for some valid
reason to take advantage of this permission, and his wife is not happy over
it, she can ask for divorce, and need not reconcile herself to the situation
proposed by the husband. If a woman receives an offer of marriage from a
man who is already married it is open to her to decline the offer. But if the
both women are agreeable to the husband's proposal, no one else has the
right to intervene in the matter. God Almighty having permitted plurality
of wives in case of valid need and the women concerned being agreeable
to the proposed situation, no one has any business to interfere. This is a
matter of human rights. It effects both the first wife and the second wife. If
the first wife is not agreeable and feels that her rights as a wife will be
placed in jeopardy by the second marriage of her husband, she can seek
deliverance from the situation by demanding a divorce, and should the
husband be unwilling to comply with her demand she can enforce it
through a court. If the proposed second wife is unwilling to face the
situation, she need not consent to it.
It is idle to object that justice cannot be maintained in such a
situation. Nevertheless God Almighty in the Holy Qur'an has directed that
a husband who has more wives than one should deal equitably with each,
and if he should be apprehensive that he would not be able to do so he
should confine himself to only one wife:
~ ' ' i •* * * ' ' ' ' * , ' * - & ' f '
o iji^ it
fa in khiftum alia ta'dilu fa wahidatan au ma malakat
ainianukum dhalika adria alia ta 'ulu
And if you fear you will not deal justly, then marry only one or what your
right hands possess. That is the nearest way for you to avoid injustice.
(4:4)
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It is mere bigotry to suggest that polygamy is resorted to out of a
desire for sexual indulgence. I have known cases in which a person
inclined towards such indulgence has been able to safeguard himself
against it and against sexual misconduct by recourse to the blessed system
of polygamy, and this device helps such a one to lead a virtuous and pious
life. Failing this many are carried by the fierce storm of passion to the
doors of women of ill fame, and they become afflicted with venereal and
other dangerous diseases. They indulge openly and covertly in such evil
practices to which those who are happily married to two or three wives
never succumb. Such people restrain themselves for a short while and then
yield suddenly to the fierce onslaught of their passions like the bursting of
a dam, whereby vast areas are flooded and ruined.
The truth is everything depends on motive. Those who feel that
through a second marriage they would be able to live righteously or that
they would be able to procreate righteous progeny should certainly have
recourse to this blessed system. In Divine estimation misconduct and evil
looks are such heinous sins as destroy all good actions and earn physical
torment in this very life. Therefore, if a person marries more women than
one with motive of making himself secure in the citadel of righteousness,
it is not only permissible for him but becomes a source of spiritual merit."
(Chashma 'i Ma 'rifat, Ruhan'i Khaz'a 'in, Vol 23, pp. 245-248)
'AQIQA
Islam requires that when a child is born, Adh'an in the right ear and
Iq'amat in the left ear of the child should be recited. Thus, from the very
beginning the child is subconsciously attracted to the Truth and Beauty of
the Creator. Furthermore, a pious person should give "Ghutti" [first-ever
dose of food (crushed dates or honey) to new born infant] to the baby. The
child should be given a Muslim name.
On being asked about the significance of the Adhan called in the
ear of a newborn baby, the Promised Messiah and Mahdi said:
"The words which are uttered into the ears of the baby at that time
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have a great effect on his morals. It is, therefore, a very good practice."
(The Badr, 28, 3, 1907)
The birth of a child is celebrated by sacrificing an animal and
inviting relatives, friends and the poor to a feast called the 'Aqiqa. 'Aqiqa
ceremony is usually done on the seventh day of the birth of a child.
However, it also can be done on either \Ath or 21st day of the birth of the
child. Some scholars say that parents can do 'Aqiqa of their child till the
time the child becomes an adult. Similarly, the child can do his own
'Aqiqa when he is an adult. Two goats or lambs are sacrificed for a boy,
and one goat or lamb is sacrificed for a girl. Child's head is also shaved on
seventh day of the birth. It is preferred that circumcision in the boys is
done on or by 1th day of birth. However, if the circumcision is not done in
the infancy it must be done before the child becomes an adult.
(Dini Syllabus for the Training of 'Nou Muba'in', (in Urdu), Nazarat
Nashru Ish'a 'at, Qadian, p 38)
AmIn
When a child finishes the Holy Qur'an for the first time, his
parents celebrate with an "Amin ". The child recites a portion of the Holy
Qur'an in the presence of his or her family members, family friends and
other people present at the occasion. After listening to the recitation of a
portion of the Holy Qur'an by the child, the audience joins in prayer for
the child, and sweets are distributed.
JAMA' ATS VARIOUS OTHER FUNCTIONS
The Ahmadiyya Movement holds many functions, on the national,
regional, and local level. These are called Ijtim'a ' and Jalsa. These provide
great moral and spiritual uplift. They also give members the opportunity to
meet old and new friends.
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Some days that are specially celebrated are:
Siratun NabiDay.
Masih Ma 'udDay
Celebration of the exemplary
character of the Holy Prophet .
Celebration of the coming of the
Promised Messiah and Mahdi as
foretold by the Holy Prophet of
Islam . The Day is celebrated on
March 23rd.
Musleh Ma e udDay
Khilafat Day:
Celebration of the fulfillment of the
prophecy of the Promised Messiah
and Mahdi concerning birth of a son
(The Promised Reformer). The Day
is celebrated on February 20th.
To celebrate Allah's mercy in
providing the blessings of Khilafat.
The Day is celebrated on May 27th.
Religious Founders' Day. People of other faiths are invited to
talk about their religion and its
founder.
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18
STATUS OF WOMEN IN ISLAM
It is misunderstood that Islam neglects women and does not give
them any rights, or women are considered inferior to men. It is due to a
lack of Islamic knowledge. If the Holy Qur'an and sayings of the Holy
Prophet of Islam are studied, it becomes very clear that it is Islam which
has really elevated the status of women. Before Islam, women were sold as
personal commodities. Female children were buried alive because they
were considered as a curse for the family. But it is Islam which gave every
respect and honor to women and brought them at the level of men;
otherwise women were mistreated in every sphere of life. In Islam, a
woman enjoys equal status with a man. The object of her creation, her duty
to God and her duty to fellow human beings, is the same as that of a man.
Islam has not only made women heirs to property, but has given
them equal rights with men, but not in a manner that would disregard the
distinctive features of their anatomy and their exclusive responsibilities in
the rearing and nursing of children.
In the time of the Holy Prophet and his successors, Muslim
women went to mosques, performed pilgrimage, observed fast and gave
charity in the cause of God out of their personal property and income.
They accompanied men to the battlefield and provided water and tended
the wounded, some even took part in actual combat. All this was done
more than fourteen hundred years ago when not a single woman in any
part of the world had raised a voice against her plight. Islam has always
provided equal rights and equal opportunities for men and women, as the
Holy Qur'an says:
1° 10° 0° ° a *
" "-'ZM - _• < * \\ ' " •• < * \\ - _ > t • •» ft ' ' ' I • Ml 'I
■jJLLLflJ I 4 ' U a \ O 1 1 .*) 1 1 Og-oJ I 4 ' l " 1 " 1 " 1 la /M f> I t ttt\\ I Jj I
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0Ulk£ (5^1 j Sjiil 141 <i)t jL't
innal muslimina wal muslimati wal mu'minina wal mu'minati
walqanitina walqanitati wassadiqina wassadiqati wassabirina
wassabirati walkhashi'ina walkhashi'ati walmutasaddiqina
walmutasaddiqati wsssa'imina wassa'imati walhafizina furuja
hum walhafizati wadhdhakirinallaha kathirafiwwadhdhakirati
a-'addallahu lahummaghfira taiiwwa ajran 'azima
Surely, men who submit themselves to God and women who submit
themselves to Him, and believing men and believing women, and
obedient men and obedient women, and truthful men and truthful women,
and men steadfast in their faith and steadfast women, and men who are
humble and women who are humble, and men who give alms and women
who give alms, and men who fast and women who fast, and men who
guard their chastity and women who guard their chastity, and men who
remember Allah much and women who remember Him — Allah has
prepared for all of them forgiveness and a great reward. (33:36)
It is misunderstood that Islam does not permit equal opportunities
to women to seek knowledge, with men. It is entirely wrong; such a
concept is never presented by Islam.
The Holy Prophet says in this regard:
. 4 f> t mi e\j » \ t°tt e\ (JS t^ S^sJjl *Jjut ■ ^t I U
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talabul 'ilmi faridatun 'ala kulli musliminwwa muslimatin
It is the duty of every Muslim man and Muslim woman to seek
knowledge.
(Ibni Majah Bab Fadlul 'ulam'a ' walhath 'ala talabul 'ilm musnad al
itnamul a 'zam - kifabul 'ilm, p 20)
Then again, the Holy Qur'an says:
^jS Mill l^=kjj I j't n J-*^ J SJ-=klj| ^jJiii ^j-o L^N^I-^ (^i-lt jjb
O^JjSjluJI ^j_o ^jijSil LiJL^a liiljt ^jjj lf>(j;j <llt
hu walladhi khlaqakumminnafsinwwahidatinwwa ja'ala
minha zaujaha li yaskuna ilaiha falamma tagashshaha hamalat
hamlan khafifan famarrat bihi falamma athqaladda 'awallaha
rabbahuma la' in ataitana salihalla nakunanna minashshakirin
He it is Who has created you from a single being and made from that its
mate, that he might find comfort in her. And when he covered her she
conceived and carried a light burden and walked about with it. And when
she grew heavy, they both prayed to Allah: 'If You give us a healthy
righteous child we shall surely be of those who are grateful' (7:190)
The greatest objection about the treatment of women in Islam is
based upon the following verse of the Holy Qur'an:
0-*"i o' D4^ u"^i Xj t3J^ ^-^ C>$ ' "°**^ Cj ''^.3*1 cxLLLa^Jtj
javi ^jiitj 511^ 141 *Jl 6! J*^i >: 4il» jk U
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jjj£ 4iltj 4^jj ^ilc Jl^jJU J ^-fljJyliJtj ^IIc C£ill
wal mutallaqatu yatarabbasna bi anfusihinna thalathata quru'
wa la ya hillu lahunna anyyaktumna ma khalaqallahu fi
arhamihinna in kunna yu'minna billahi wal yaumil akhir wa
bu'ulatuhunna a-haqqu bi raddi hinna fi dhalika in aradu
islaha walahunna mithlulladhi 'alaihinna bil ma'rufi wa
lirrijali 'alaihinna darajah wallahu 'azizun hakim.
And the divorced women shall wait concerning themselves for three
courses; and it is not lawful for them that they conceal what Allah has
created in their wombs, if they believe in Allah and the Last Day; and
their husbands have the greater right to take them back during that period,
provided they desire reconciliation. And they (The women) have rights
similar to those (Of men) over them in equity; but men have a rank above
them. And Allah is Mighty, Wise. (2:229)
This verse is very clear, there should not be any problem to
understand it, because this verse is not talking about any pre-eminence of
men over the women. Rather, men are given more responsibilities about
taking care of the women and to give them every possible protection. It
must be noted that the Holy Qur'an is not saying that the men are rulers
over the women. Rather, they are guardians or protectors. So it gives even
more importance to the women.
Women have different roles in society. Sometimes she appears as a
mother, sometimes as a wife and sometimes as a daughter. All these roles
are respected and dignified in Islam.
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Woman as Mother
In connection with respect, honor and status of woman as a mother,
the Holy Prophet says:
cul$_a VI A.liil QLaJ 4JaJI
al jannatu tahta aqdamil ummahati
Paradise lies under the feet of your mothers.
(Nisa 'i and Baihaqi)
The status described in the tradition of the Holy Prophet is a great
credit for women. No religion other than Islam presents such a status for
women. There is not even a remote chance to reach to the nearness of these
teachings of Islam.
The strain of caring for one's parents in their old age, the most
difficult time of their lives, is considered an honor and blessing, and an
opportunity for great spiritual growth. God asks that we not only pray for
our parents, but act with limitless compassion, remembering that when we
were helpless children they preferred us to themselves. Mothers are
particularly honored. In Islam, serving one's parents is one of the greatest
duties. It is considered despicable to express any irritation when, through
no fault of there own, old age becomes difficult for them. The Holy Qur'an
says:
j»t»> Lil Lit-Loa. ! ^iJI j-ltjj alii VI Ijai-ju VI dljj .'^Sj
J Ujkj^ii V J ^_al t<v|l Jij ^i I ^15 J' LIaj^I ji^il dJiic.
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*" $ , ' o o ' ' s i » ji
4ft-s°jJI ^>_o Jill rti^ t<v|l ^^a-^lj OUJj^ Vji t<v|t Ji)
°tji*-^ Is&J ^ U^a^jI yj Jij
wa qada rabbuka alia ta'budu ilia iyyahu wa bil walidaini
ihsana imma yablughanna 'indakal kibara ahada huma au
kilahuma fala taqulla huma uffinwwa la tanhar huma wa qulla
huma qaulan karima wakhfid la huma jana-hadhdhalli
minarrahmati wa qurrabbir hamhuma kama rabbayani saghira
Thy Lord has commanded, "Worship none but Him, and show kindness
to parents. If one of them or both of them attain old age with thee, never
say unto them any word expressive of disgust nor reproach them, but
address them with kind words. And lower to them the wing of humility
out of tenderness. And say, 'My Lord, have mercy on them even as they
nourished me in my childhood.'" (17:24-25)
Once a companion of the Holy Prophet of Islam asked, 'O,
Apostle of Allah! To whom should I show kindness?' He replied:
*** ' ""' ' ' 9- a ft ^ ' '
4-LH J>^j <J\ &4 J^ <**■ ^ Is^J s j-t> Isi} b^
j^jA* ^ulilt jpJ ^ kill Jj-uij LJ JUi ^
_ dill : Jti ^J^Uuua
-Al\: Jti^fi jti
_ alt : Jti 5^ p jti
_ dJjii : Jti %>£ p Jti
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.* * ..* *
dJtiJl p _ dJjil p _ alt p _ dlil p _ dlil : Jti
_dJtiJI
'an abi Hurairata" qala ja'a rajulan ila rasulillahi sa faqala ya
rasiilallahf! man a-haqqunnasi bi husni sahabati? qala:
"Ummuka. qala thumma man? qala: ummuka. qala thumma
man? qala: ummuka. qala: thumma man? qala: abuka." wa fi
riwayatin, ya rasulallahi sa ! man a-haqqu bi husnissuhbati?
qala: "ummuka, thumma ummuka, thumma ummuka, thumma
abuka, thumma adnaka adnaka."
ra sa
Abu Huraira relates that a man came to the Holy Prophet and enquired:
sa
'Messenger of Allah ! Which of all the people is best entitled to kind
treatment and the good companionship from me?'
He replied: 'Your mother.'
sa
And after her? The Holy Prophet !replied: 'Your mother.'
sa
And after her? The Holy Prophet Ireplied: Your mother.'
And after her? He replied: Your father.'
sa
Another version is: The man asked: 'Prophet of Allah ! Who is best
entitled to my kind treatment?' He replied: Your mother, then your
mother, then your mother, then your father, and then your relatives, your
near relatives in order of rank wise.'
(Bukhari Kitabul adab Bab min a-haqqunnasi bihusnassuhbati wa Muslim)
Woman as Wife
Woman as a wife, has also a very great status in Islam as it
is described in the teachings of the Holy Qur'an and sayings of the
Holy Prophet of Islam .
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The Holy Qur'an says:
*. >c
L^juI t s jlS Lull L^ljjl °_^\ i Mail ^^ °_a\I J) £)l 4iil <J-°J
wa min ayatihi an khalaqa lakummin anfusikum azwajalli
taskunu ilaiha wa ja'ala bainakumma waddatanwwa rahmah
inna fi dhalika la ayatilli qauminyyata fakkarun
And one of His Signs is this, that He has created wives for you from
among yourselves that you may find peace of mind in them, and He has
put love and tenderness between you. In that, surely, are Signs for a
people who reflect. (30:22)
The Holy Prophet of Islam says:
khairukum khairukum li ahlihi wa 'ana khairukum li
ahli
The best among you are those who are good to their families and
I am the best of those who are good to their families.
(AbuD'a'ud)
Woman as Daughter
As a daughter, woman also has a great status in Islam. It is
mentioned in the sayings of the Holy Prophet of Islam :
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U-flJLo S,i^.lj J^ Cl t->f°la culj-oJ CJ^J LflLoitlati L^I ^ « * * « t
CtLi ui LA tilt I LflLaiLki i '°la LJlStll ZjJLj L^ii Jt -"*<aj J Sj-oJ
L^jLi_u ° it-^f°la l^fl>>> Lji^LI £>l jjjj dlit^ °jJI OjA'tll
aa 4ill 51 : J^ ffi§ '^ Jj-^3! °~ > **' '^ c£^t ^j^^
_ jtUI ^_o L^j L^ii^l Jl 414JI L4J l$J Cyi a^Jt
'an 'A'ishata* qalat: ja'atni miskinatun tahmilubnataini laha
fa at'amtuha thalatha tamaratin fa a'tat kulla wahidatin
minhuma tamratanwwa rafa'at ila fiha tamratalli ta'kulaha fas
tat'amat habnataha fa shaqqa tittamratallati kanat turidu an
ta'kulaha bainahuma fa a'jabani sha'nuha fa dhakartulladhi
sana'at li rasulillahf faqala: innallaha qad aujaba laha bihal
jannata au a'taqaha biha mi nannar
- ra
Hadrat 'A'isha relates that a woman came to me with her two little
daughters. I gave three dates to her. She gave one date to each of her two
daughters. She was about to put the third date in her mouth when her
daughters asked her for the last date. At this, she divided the date into two
parts and gave one part to each of her daughters. I was very much
astonished to see her maternal love for the children, and I mentioned it to
sa _ sa
the Holy Prophet . The Prophet of Islam said: 'On account of this act,
God Almighty has granted her a place in the Heaven or he said that God
Almighty has saved her from fire of Hell due to the love shown by her
towards her daughters.'
(Bukhari Kifabuz Zakat Bab ittaqunnara wa lau bi shaqqi tamratin)
To sum up, a Muslim woman's primary duty is her duty to
Allah, and then comes her duty to her fellow beings. Islam reminds her
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that her foremost responsibility is to her husband and children. However, it
does not restrict her to that role; she has the right to go out and work if she
needs to, but she is not obliged to shoulder the financial responsibility for
the household. She is encouraged to seek higher education for her own
improvement, and subsequently for her offspring. The institution of
Purdah (Veil) provides her with an environment of respect and dignity. In
no way does it limit her pursuit of a professional career, a business or other
kind of profitable activity.
Some misconceptions concerning the role of women in society are
prevalent because, unfortunately, some "Muslim" countries do not practice
the teachings of the Holy Qur'an. In these societies, the education and
training of Muslim women is very much neglected. This may be due to
political reasons; or to the fact that some of these societies live in abject
poverty, where women are deprived of their right to education. Lacking
this tool, they are unaware of the status Islam has given them and are still
submitting to conditions similar to the time before Islam was born.
However, Within the Ahmadiyya Muslim Jarria'at, one will find
that women are well aware of the rights that were brought to them by the
Holy Prophet of Islam . Most Ahmadi women are well-educated, and
active in many spheres of life, while maintaining their dignity through
Islam. One of the beautiful aspects of Islamic teaching is that by defining
the role of women in society, and then by giving dignity to that role,
Muslim women feel fulfilled in themselves. This is a great blessing from
God Almighty.
(The Ahmadiyya Gazette, January 2002, pp 17-19; Pathway to Paradise, Lajna
Ima'iirah, USA, pp. 37-38)
Segregation of the Sexes
People in the West grossly misunderstand the Islamic social system
of 'Purdah' (Lit. Veil), which is seen as the segregation between the two
sexes. The misunderstanding partly arises out of a misapplication of the
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true teachings of Islam in many parts of the Muslim world and the
negative role of the Western media. It has become a rule with the Western
media to associate the ugliness of behavior, wherever it occurs with Islam,
and to refrain from associating Jewish, Christian, Buddhist or Hindu
behavior to their respective religions.
The Islamic injunction of segregation is certainly not born out of a
narrow-minded attitude of the past dark ages. In fact, the question of
promiscuousness or otherwise in a society, has no relationship whatsoever
to the advancement or backwardness of time. Societies throughout history
have either ridden along the crest or descended to the troughs of social or
religious waves.
The concept of women's liberation is not at all a progressive trend
of human society. There is strong evidence that both in the remote past, as
well as in the closer period of human history, women as a class have held a
very powerful and dominant position in human society in different parts of
the world.
Free and uninhibited intercourse between the male and female
section of the society is nothing new and novel. Civilizations came and
went. Behavior patterns kept oscillating between one style and another.
The myriads of social tendencies have been falling and settling down into
different patterns, only to go through new experimentation and formation
at each twist of the kaleidoscope. Yet, no trend has ever been fixed by
which we could conclude with certainty that throughout history, society
traveled from segregation to promiscuity or from confinement to
comparative emancipation and liberation of women. ...
... Before Islam, in Arabia, women were treated as chattels and
were deprived the right to oppose their husbands, fathers or other members
of the family. However, there were exceptions to the rule. Occasionally, a
woman of outstanding leadership quality would play a significant role in
the affairs of the tribe.
Islam changed all that, not as a natural progressive outcome of
social tensions but as an arbiter of values. A social system was dictated
from on high which was unrelated to the normal forces which shape a
society.
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Through the teachings of segregation, sexual anarchy was brought
to a sudden halt. Order between male and female relationship was
established on the basis of deep moral principles. The status of women
was simultaneously raised to such high standards that they could no longer
be treated as helpless commodities. They were given an equal share in the
affairs of life. Whereas previously, they were distributed as chattels of
inheritance, now they could inherit not only the estate of their fathers but
also of their husbands, children and next of kin. They could now stand up
to their husbands and talk back to them. They could reason with them and,
of course, had the full right to disagree. They could not only be divorced
but they had equal rights to divorce their husbands if they so pleased. ...
... The teaching of segregation should be understood in this
context. It was not the outcome of any male superiority, but was designed
to establish the sanctity of the home; to create greater trust between man
and wife; bring temperance to basic human urges; and to harness and
discipline them so that, instead of being released as powerful demons in
society, they play a constructive role, just as harnessed forces play a role in
nature.
The Islamic concept of segregation is only to be understood in the
context of measures to protect the sanctity of female chastity and the honor
of women in society so that the dangers of violating these objectives are
minimized. ...
... According to Islam, women must be emancipated from
exploitation and playing a role of being mere instruments of pleasure.
They must have more time to themselves to discharge their responsibilities
towards homes and the future generation of mankind.
(Islam's Response to Contemporary Issues, HadratMirza Tahir Ahmad, 1 992, pp 78-81)
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19
SOME OF THE ISLAMIC MANNERS
AND ETIQUETTE
ISLAMIC DIETARY LAWS
As with all matters concerning a Muslim's life, Islam provides
guidance for a pure and healthy life.
The Holy Qur'an says:
ill! li\ %U ^i %* ^M 1 J l^ & ^* ] c& PJ 1 j$
* -
OS o i 5 o • .
innama harrama 'alaikumul maitata waddama wa
lahmalkhinziri wa ma 'uhilla bihi li ghairfflah famanidturra
ghaira bagJiinwwa la 'adin fala ithma 'alaih innallaha
ghamrurrahim
He has made unlawful to you only that which dies of itself, and blood
and the flesh of swine, and that on which the name of any other than
Allah has been invoked. But he who is driven by necessity, being neither
disobedient nor exceeding the limit, it shall be no sin for him. Surely,
Allah is Most Forgiving, Merciful (2-174)
The first three categories are prohibited because they are harmful to
the body, and that which is harmful to the body is harmful to the spirit.
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The last prohibition relates to something which is directly harmful morally
and spiritually, and it amounts to association with God. Allah has made the
provision that a believer may use prohibited food if absolutely necessary,
i.e., if it is a matter of life and death.
The Holy Qur'an further says:
tiiL ik ill i iM jj tto iji£ j
wa £«/« mimiria razaqakumullahu halalan tayyiban
And eat of that which Allah has provided for you of what is lawful and
good. (5:89)
The term "HaFal" means "that which is lawful for you"; thus HaFal
meat is which has been slaughtered in the name of Allah, and has the
blood drained out from it. The term "Haram" means that which is unlawful
for you, and includes blood, pork, and alcohol. Allah has further
commanded that you eat only what is "Tayyab", that is, food that is good
and wholesome. Something, may be "HaFal", but it may not be "Tayyab",
and thus should be avoided.
There is no good reason for not eating meat of HaFal animals,
properly slaughtered according to the Islamic way, unless you are
somewhere where HaFal animals are not slaughtered in an Islamic way.
However, if it is totally unavailable, then it is permissible to eat meat of
HaFal animals from regular markets, and invoke the name of Allah over it
before cooking and eating it.
(Pathways to Paradise, A Publication of the Lajna Inia 'illah, USA, pp. 56-57)
Islam forbids eating the meat of the following:
1. Dead animals and birds (i.e., those which died
'naturally').
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ii. Animals slain without in voking Allah 's name.
Hi. Animals strangled to death.
iv. Pigs
v. Carnivorous animals.
vi. Animals devoured by wild beasts.
PRAYERS BEFORE EATING AND ON
FINISHING A MEAL
Holy Prophet has said:
When you begin to eat, pronounce the name of Allah the Exalted:
4JJI "k'y, J^ j^Ilt f^i
bismillahi wa 'ala barakatillah
In the name of Allah, and with the blessings of Allah
(Tirmidhi Kitabud Da 'w'atBab Ma Yaqulu Idh'a Faragha Minattu ''am)
When you finish eating recite the prayer:
0^ a
ryi i\\ °tte\ 1 > 1 a -^ j tiU 1 it J LLojLlat (^iJI 4JJ J-LaJt
alhamdu lillahilladhi at'amana wa saqana wa ja'alana
muslimin
All praise be to Allah who has given us food and drink and made us
Muslims.
(Tirmidhi Kifabul at 'amah Bab Ala Yaqulu Idh'a Farigha min 'al attu 'am)
According to a tradition of the Holy Prophet , if someone forgets
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to say bismillah hirrahma nirrahim in the beginning of eating, he
should say the following when he remembers:
i / i
bismillahi fi awwalihi wa akhirih
In the name of Allah, its first and its last
(Tinnidhi Kifabul at 'amah Bab Ma Ja ' fissamita 'alattu 'am)
PRAYERS AT VARIOUS OTHER OCCASIONS
In general, when Muslims undertake any activity, they always start
it with the name of Allah, saying:
p-Li.jJI jl^jl] 4111 --LUi
bismilla hirrahma nirrahim
With the name of Allah, the Gracious, the Merciful
(Al-Mmi'al Saghir Lilsayuuti HarafKaf)
When Muslims terminate an activity, they say:
Jj iuit
alhamdu lillhh Praise be to Allah
(Muslim Kifabudhdhikr)
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This phrase is said to express gratitude to God Almighty.
When a Muslim talks about carrying out some activity in the
future, he always adds the phrase:
ill! £Luit
insha allhh God Willing
When a Muslim receives a favor or a gift he thanks the person by
saying:
jazakallahu ahsanaljaza '
May God reward you, the best reward
(Tirtnidhi Kitabul Bir)
PRAYERS AT THE TIME OF SNEEZING
When a person sneezes, he says:
alhamdu lfflah (Praise be to Allah).
The other person who hears him sneeze, says:
ill I dU^ 3;
yarhamu kallah (May God have mercy on you).
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The person who had sneezed hearing someone say:
4JJI Ak< yl yar hamu kallah
^l; yjj j iJJt ji; j^'
yahdi kumullahu wayuslihu balakum
May Allah guide you and improve your condition
(Abu Da 'ud Kifabul Adab)
USING RIGHT HAND
The Holy Prophet always used his right hand for eating, drinking
and putting on his clothes, and the left for the purpose of other than these.
i * «*
§ 4ill Jj-ujj <jt^ oJ^S Lfrifc 4111 r_ liaj A-LuaLc ^c
'an 'A'ishata ra qalat kana rasulullahf yuhibbutta yammuna
mastata'a fi sha'nihi kullihi fi tuhurihi wa tarajjulihi wa
na'lihi
- ra sa
Hadrat 'A'isha narrates that the Holy Prophet (as far as possible)
likedto do every thing with his right hand even such common chores as
doing wudu', taking bath, combing his hair and wearing shoes.
(Abu Da 'ud Kifabul Libas Bab fil anta 'hi)
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GREETING EACH OTHER
When you meet each other say:
'<G \k jjj <JJf h^j j °, <*U £ Siaji
assalamu 'alaikum wa rahmatullahi wa barakatuhu
Peace be upon you and the Mercy of Allah and blessings of Allah
(Tirmidhi A bwabul 1st 'dhan fi Fadlul Islam)
Holy Prophet has said:
a j f lu U^Ilj cxIL^ <jti . <Il£ * 1 '"< ■ * t a al~J L^J^I rJLl tit
- 4ik fr jn. tU *4iaJ p 54^' jt jtia. jt
idha laqiya ahadukum akhahu fal yusallim 'alaihi, fa in
halatbaina huma shajaratun au jidarun au hajarun thumma
laqiyahu fal yusallim 'alaihi
When one of you meets a brother he should offer him salam. Then if they
are separated by a tree or a wall or a rock, he should offer him salam
again when they meet.
(Abu Da 'ud Kitabul-adab)
ISLAMIC PROHIBITIONS
PROHIBITION OF EATING PORK
Eating of pork meat is prohibited in Islam. It is a well known fact
that swine flesh is a source of trichinosis and induces
shamelessness.
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The Promised Messiah and Mahdi writes about "Why
Eating the Flesh of Swine is Prohibited":
"One matter to be kept in mind in this context is that in the
very name of the animal, God has indicated the reason for the
prohibition of its flesh. The Arabic word for swine is Khinzir which
is compound of Khanz and Ara, which means: I see it very foul.
Thus the very name that God Almighty gave to this animal at the
beginning points to its uncleanliness. It is a curious coincidence that
in Hindi this animal is called Suar, which is a compound of Su and
Ara. This also means: I see it very foul. ... Everyone knows that it
eats filth and is utterly shameless. Thus, the reason for the
prohibition of its flesh is obvious, as by the law of nature its flesh
would have a foul effect on the body, and the soul of one who eats
it Even in pre-Islamic times, Greek physicians had opined that
the flesh of this animal particularly damages the faculty of modesty
and fosters shamelessness.
(The Philosophy of the Teachings of Islam,
pp 129-130, Published: 1996)
ALCOHOL
Drinking is an addiction to which societies of the world
have fallen prey. Muslims are prohibited to consume alcohol and
other intoxicants, for these are key to every vice. God Almighty
says in the Holy Qur'an:
£jl (jiajLullI SjjJ Loil fl > jj^ LflJ °_ />N I « I *j»l".-N°ta jj U. , T,\\ Jivr ^j-o
£j£. ' a\ \ . **."> j j 1 nt r»llj j ^-^ II ,-i ^LiaJliJlj SjIjJlII ^aSili t'-^i
fjj (j "t t r\ Lalil J^i 9 J I 1 /-i II ^j£ J <ltl J^i
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y'a ayyuhalladhina amanu innamal khamru wal maisiru wal
ansabu wal azlamu rijsummin 'amalishshaitani fajtanibuhu la
'allakum tuflihim innania yuridushshaitanu anyyuqi'a
bainakumul 'adawata wal baghda 'a filkhamh walmaisiri wa
yasuddakum 'an dhikrillahi wa 'anissalati fahal antum
muntahun
O ye who believe! Intoxicants and games of chance and idols and
divining arrows are only an abomination of Satan's handiwork. So shun
each one of them that you may prosper. Satan desires only to create
enmity and hatred among you by means of intoxicants and games of
chance, and to keep you back from the remembrance of Allah and from
Prayer. But will you keep back? (5:91-92)
The Holy Prophet has declared Alcohol as:
r
Ummul khaba'is 'The mother of all evils".
Alcoholism has serious economic and social consequences.
Apart from domestic violence, there is child abuse, incest and rape
due to the removal of inhibitions under the influence of alcohol and
fetal alcohol syndrome. Furthermore, alcohol, apart from its
physical dangers, leads to loss of religious faith .
GAMBLING
Gambling is institutionalized in almost all advanced countries of
the world. But even in some Third World countries, where it is not
institutionalized on such a large scale, gambling is found almost at
every level as small-time individual occupation. In gambling,
money changes hands without participating in the process of
economic development and production of wealth. Furthermore, in
the poor section of the society, the daily needs of family members
have to be sacrificed at the altar of gambling. The Holy Qur'an,
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while prohibiting drinking and gambling, acknowledges that there
is, of course, some partial benefit to be derived from them, but
most certainly their harm always outweighs their advantage:
lf>^»jt ^_o j4^l t fv (j All j ^juiii I
yas'alimaka 'anil khamri wal maisir qui fi hinia ithmun
kabirunwwa manafi'u linriasi wa ithmu hutria akbaru minnaf
'ihima
They ask thee concerning wine and the game of hazard. Say: 'In both
there is a great sin and also some advantages for men; but their sin is
greater than their advantage.' (2:220)
(Islam's Response to Contemporary Issues, Hadrat Mirz'a Tahir Ahmad, pp 130-132)
INTEREST
God Almighty says in the Holy Qur'an:
» . * *
b-ij-lt Laj^j yilf <dlt JaJ j
wa a-hallalla hulbai'a wa harra marriba
Whereas Allah has made trade lawful and interest unlawful (2:276)
The word used in the Holy Qur'an is "Riba", the
connotation of which is not identical with the word "interest". Islam
condemns the institution of interest in all its forms and strongly
urges its total elimination. However, if someone has money in the
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bank and he must get interest on the deposits, then the income from
interest should be used for the propagation of Islam. One should
not use income from interest on himself or his family as it is
prohibited in Islam, i.e., it is Har'am (Unlawful).
Rib'a is prohibited because it tends to draw wealth into the
hands of a small circle and to restrict the exercise of beneficence
towards one's fellow beings. In the case of loans, which bear
interest, the lender in effect takes advantage of, and makes a profit
from, the need or distress of another. Islam urges the making of
loans, but says they should be beneficent loans, meaning, without
interest. If the debtor finds himself in straitened circumstances
when the time for payment of a loan arrives, he should be granted
respite till he finds himself in easier circumstances, but "if you
remit it as charity shall be the better for you, if only you knew. "
(Holy Qur 'an, 2:281)
Islam has forbidden usury and interest. The main reason
being that it gives way to perversion, which gradually eliminates
the sense of human kindness and brotherhood. Lending on interest
results in wealth accumulating with a few people and the rest of the
society is totally dependent on their mercy in matters of economics.
Although a few amass great wealth due to this system, on the other
hand, thousands remain penniless and indigent. The Islamic view
point is that wealth should not amass among one group of people
but should circulate among as many people as possible. Those who
have the capacity and ability to increase the wealth may do so, and
it can be divided all over again. The Holy Qur 'an predicts that
interest and usury can lead to wars. An observation of history
shows that if usury were not in custom, certain wars in history
would not have prolonged as they did. In the current age, endless
arrangements are being made for a fierce war. Its causes lie mostly
in interest and usury as well. If this custom did not prevail, various
nations could only prepare for warfare on a very small scale. This
would not put so much financial burden on them and there would
not be such a danger of destruction.
Islam considers taking and giving of loan, without interest,
admissible. Islam directs to put all such dealings in writing
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regardless of the amount under consideration. The said document
should then be witnessed and a prepayment period should be fixed.
The person taking the loan should formulate this document. If they
are under age, etc., then someone should act on their behalf. There
are similar instructions about all pacts and contracts.
It is directed that there should be no interest involved in all
pacts and partnerships. "Interest" means, one party lays a clause,
that in return of the usage of their money or goods, they would
receive a fixed amount of money or goods or would receive the
money or goods loaned on a fixed rate. Indeed, a partnership based
on the principles of business whereby both or all parties are equally
responsible and have equal rights to receive profit and loss on a
fixed rate, is admissible and is not objectionable.
(Letter to a Dear One, Muhammad Zafrulla Khan, pp 99-100)
PLACING FLOWERS ON GRAVES
Placing flowers on the graves of deceased relatives is
considered as an expression of love for them. However, this is not
in line with the teachings of Islam. This imitation of non-Muslim
practice is an undesirable innovation (Bid' at) in religion. It is
against the spirit of Islam. Love for the deceased relatives can best
be expressed in the form of prayers to Allah for forgiveness of the
departed soul and elevation of his/her spiritual station.
BIRTHDAYS
Muslims, especially Ahmadis, do not celebrate birthdays in
the same fashion as they are celebrated in Western society. A
birthday is seen as the decrease of the life span by a year, thus a
cause for prayer rather than a celebration. Muslims take part in
national holidays, such as Independence day and Thanksgiving day,
but do not celebrate Christmas, Easter, Halloween and Valentine's
day.
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WEDDING CEREMONIES
A wedding is a very personal, happy, emotional, and
memorable experience for families and friend. It consists of mostly
family functions, but also some public functions.
A typical Ahmadi Muslim wedding should be a reflection of
the Ahmadiyya community's sincere adherence to true Islamic
principles and practices of modesty (moderation, simplicity and
purdah). The following guidelines will help in the planning and
setup of proper Ahmadiyya Muslim wedding ceremonies:
1. There should be a conspicuous separation of men and
women.
2. If non- Ahmadi guest's families prefer to stay together
during these ceremonies, they may stay in the men's side.
3. There should be no video or photography in the women's
side, unless the non-family guests have departed.
4. The bridegroom and his party should not go in the women's
side unless the non-family guests have departed.
5. During various wedding ceremonies kike Mehndi, men
should not go in the women's side. The women, however,
may entertain themselves through dignified, clean and
wholesome activities, like singing wedding songs, etc.
Dancing should be avoided. All such functions should be
conducted with minimal formality.
6. Gifts at the weddings are voluntary and optional. The
practice of gift-registry is to be avoided so as not to create
any sense of obligation to subscribe.
(The Ahmadiyya Gazette, USA, January/February 2003, p 34)
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20
ISLAMIC CONCEPT OF:
DIVINE REVELATION
One of the attributes of Allah is that He 'Speaks'. These days, apart
from the Ahmadiyya Movement in Islam, almost the whole world rejects
this concept. Most people consider that although in times gone by Allah
spoke to His servants. He does not do it anymore and is not going to do so
in the future either. It is, as if they consider this attribute of Allah has been
suspended. Then there is another section of people who were not
convinced of this attribute at all. In any case, according to both these
schools of thought, this attribute of Allah is not prevalent in the present
age. Such a supposition about Allah's Being is extreme distrust. The truth
of the matter is that those who consider that Allah does not speak to His
servants, even if they formally agreed that He once did have this attribute,
they could never truly believe this factor. It is not possible that one who
has true knowledge of the Divine attributes would ever believe that Allah
once had this attribute, but it is now suspended. How could a Muslim
consider that Allah once spoke to His servants but is now so displeased
with the people of Muhammad that not even the spiritually accomplished
people among them can have this honor. Such a conjecture is not only a
mistrust of Allah, but it also puts the idea of man's spiritual development in
doubt. The Promised Messiah and Mahdi said if it were to be true that the
mode of Divine discourse had stopped, then those who loved Allah would
lose their lives, and their faith in Allah would not reach the stage of being a
'certain' truth.
Therefore, rest assured, that Allah still speaks to His loved ones as
He did before. Just as man's connection with Allah increases, according to
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his capacity and ingenuity, he sees manifestation of this Divine attribute,
be it imperceptible, be it evident; whether it is in the form like that of
dew drops or whether it be like pelting rain.
(Letter to a Dear One, Muhammad Zafrulla Khan, pp 27-28)
The Promised Messiah and Mahdi writes about Revelation:
"It is the living and powerful converse of the Holy and Mighty God
with a chosen servant of His, or with one whom He designs to make His
elect. When this converse starts in an adequate and satisfactory manner,
being altogether free from the darkness of false concepts, and is not
composed merely of a few inadequate and meaningless words, and is full
of delight and wisdom and grandeur, then it surely is the Word of God with
which He designs to comfort His servant and to manifest Himself to him.
Sometimes, revelation is vouchsafed to a person by way of trial and is not
equipped with full blessings. In such a case, the recipient is put on a trial at
this elementary stage so that having tasted somewhat of revelation he
should order his life along the lines of those who are true recipients of
revelation, in default of which he would encounter frustration. If he does
not adopt the ways of the truly righteous, he is deprived of the fullness of
this bounty and is left only with vain boasting.
Millions of the virtuous have been recipient of revelation, but they
were not of equal standing in the estimation of God. Indeed, even the Holy
Prophets of God, who are recipients of Divine revelation at the highest
level, are not equal in rank, as God Almighty has said:
j'-^«; if* °_^d <^«* lit i la a (J_ujjJl tilu
tilkarrusulu faddalna ba'dahum 'ala ba'dim
These Messengers have We exalted, some of them above
others. (2:254)
This shows that revelation is pure Divine Grace and is not evidence
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of exaltation. Exaltation is according to the degree of truth, sincerity, and
faithfulness of the recipient, which is known only to God. If revelation
possesses all its blessed conditions, it is also one of the fruits of such
qualities. There is no doubt that if revelation takes the form that the
recipient submits a question and God responds to it, and there is a
sequence between question and answer, and the revelation is characterized
by Divine Majesty and light, and comprehends knowledge of the unseen
and true understanding, it is truly the Word of God. It is necessary that
Divine revelation should be like a dialog between two friends. When the
servant submits a question he should receive a delicious and eloquent
response from God Almighty in which his own self thinking and reflection
should have no part. If such a dialogue is bestowed as a bounty upon a
person, it is the Word of God and its recipient is held dear by God. That
revelation should be bestowed as a bounty, and a living and holy series of
revelations should be bestowed upon a servant by God, clearly, and in a
pure form, is not the portion of anyone except of those who attain a high
level of faith and sincerity and righteous action, and of that which we
cannot here disclose. True and holy revelation displays many wonders of
the Godhead. Very often a brilliant light is generated, and along with a
majestic and shining revelation is vouchsafed. What could be a greater
bounty than that a recipient of revelation should hold converse with the
Being Who is the Creator of the Heavens and the earth. God can be seen in
this world only through converse with Him."
(The Philosophy of the Teachings of Islam, pp 129-130, Published: 1996)
Characteristics of True Revelation
The Promised Messiah and Mahdi have stated the following
characteristics of a true revelation:
1. It is revealed at a time when the heart of the recipient, being melted
through its ache for truth, flows towards God Almighty like clear
water. This is indicated in the Hadith that the Holy Qur'an was
revealed in sorrow and should be studied with a sorrowful heart.
2. True revelation is accompanied by delight and conveys certainty in
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an unknown manner and penetrates into the heart like an iron nail.
Its words are eloquent and free from error.
3. True revelation possesses a certain majesty and strikes the heart
with power and descends upon it in an awesome voice. False
revelation is conveyed in a low voice like the voice of thieves and
eunuchs and women inasmuch as Satan is a thief and an eunuch
and a woman.
4. The revelation is charged with the power of God Almighty and
contains prophecies which are fulfilled.
5. True revelation fosters the recipient's goodness and purifies him of
inner impurities and improves his moral condition.
6. True revelation is borne witness to by all the inner powers of the
recipient and it sheds a new and pure light on all his faculties and
he perceives a change in himself. His previous life comes to an end
and a new life begins for him and he becomes a source of
sympathy for mankind.
7. True revelation does not finish with only one phrase for God's
voice has a continuation. He is very gentle and he talks to him
towards whom He is inclined and answers his questions. A
recipient of true revelation receives a response to his supplications
at one place and at one time though sometimes an interval occurs
between two series of revelations.
8. The recipient of true revelation is never a coward and is not afraid
to stand up to false claimants of revelation. He knows that God is
with him and would humiliate a false claimant.
9. True revelation is the means of acquiring knowledge and
understanding for God does not desire to leave its recipient without
knowledge and ignorant.
10. True revelation is accompanied by many a blessings. A recipient of
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true revelation is bestowed honor from the unseen and is given
prestige.
(Zaruratul Imam, pp 13-19)
THE SOUL
The Promised Messiah and Mahdi writes about the Soul:
"It is absolutely true that the soul is a fine light which is developed
inside the body and is nurtured in the womb. To begin with, it is hidden
and imperceptible and later it is made manifest. From the very beginning
its essence is present in the sperm. It is related to the sperm in a mysterious
manner by the design and command and Will of God. It is a bright and
illumined quality of the sperm. It cannot be said that it is a part of the
sperm as matter is a part of matter, nor can it be said that it comes from
outside or falls upon the earth and gets mixed with the matter of the sperm.
It is latent in the sperm as fire is latent in the flint. The Word of God does
not mean that the soul descends from Heaven as a separate entity or falls
upon the earth from the atmosphere and then by chance gets mixed with
the sperm and enters the womb with it. There is no basis for such a notion.
The law of nature rejects it. We observe daily that thousands of insects
infect impure and stale foods and are generated in unwashed wounds.
Dirty linen secretes hundreds of lice and all sorts of worms are generated
inside a person's stomach. It cannot be said that all these come from
outside or can be observed as descending from Heaven. The truth is that
the soul is developed in the body, and this also proves that it is created and
is not self-existent.
The design of the Almighty, Who has created the soul from the
body, with His perfect power appears to be that the second birth of the soul
should also take place through the body. The movements of the soul follow
the movements of the body. If the body is drawn in a particular direction
the soul automatically follows it. It is, therefore, a function of the Book of
God to direct itself to the natural state of man: that is why the Holy Qur'an
pays so much attention to the reform of the natural state of man and gives
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directions regarding each of his actions, his laughing, weeping, eating,
clothing, sleeping, speaking, keeping silent, marrying, remaining celibate,
walking, standing still, outward cleanliness, bathing, submitting to a
discipline in health and in illness, etc. It affirms that man's physical
condition affects his spiritual condition deeply."
(The Philosophy of the Teachings of Islam, pp 7-8, Published: 1996)
LIFE AFTER DEATH
The Holy Qur'an makes it amply clear that the form of existence of
the life to come will be so different from all known forms of life here on
earth, that it is beyond human imagination even to have the slightest
glimpse of the otherworldly realities.
God Almighty says in the Holy Qur'an:
- .- - -*^oj> *' - ' ' £ - ~
'ala annubaddila amthalakum wa nunshi'akum fi ma Fa
ta 'lamim
From changing your present forms and raising you into something of
which you have no idea. (56:62)
This is the categorical statement of the Qur'an on the subject. In
recent times, the founder of the Ahmadiyya Community, Hadrat Mirza
Ghulam Ahmad of Qadian presented this view of spiritual existence as
against carnal existence in his unique and outstanding treatise entitled ' The
Philosophy of the Teachings oflslani. All views propounded in the book
are well documented with Qur'anic references and traditions of the Holy
Founder of Islam. A brief account is produced here:
"According to his (Hadrat Mirza Ghulam Ahmad of Qadian, the
Promised Messiah and Mahdi ) profound study, the life in the Hereafter
would not be material. Instead, it would be of a spiritual nature of which
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we can only visualize certain aspects. We cannot determine precisely how
things will take shape. One of the salient features of his vision of the
Hereafter concerns the soul giving birth to another rare entity, which
would occupy the same position in relation to the soul as the soul occupies
in relation to our carnal existence here on earth. The birth of a soul from
within the soul will be related to the sort of life that we have lived here on
earth. If our lives are spent in submission to the Will of God and in
accordance with His commands, our states gradually become cultured and
attuned to enjoying spiritual pleasures as against carnal pleasures. Within
the soul a sort of embryonic soul begins to take shape. New faculties are
born and new tastes are acquired, in which those accustomed to carnal
pleasures find no enjoyment. These new types of refined human beings
can find the content of their heart. Sacrifice, instead of the usurpation of
others' rights, becomes enjoyable. Forgiveness takes the upper hand of
revenge, and love, with no selfish motive, is born like a second nature,
replacing all relationships that have ulterior motives. Thus, one can say a
new soul within the soul is in the offing."
(An Elementary Study of Islam, Hadrat Mirz'a Tahir Ahmad, pp 46,47)
The exact nature of the life after death has been one of the most
difficult phenomenon of all ages due to simple fact that no one can stand
witness to it and is, therefore, unable to explain the details of that world
through one's personal experience. However, seekers after truth can
certainly find quite elaborate guidance in the words of those who are able
to enlighten others on the basis of their spiritual knowledge and insight
bestowed upon them by Almighty God.
Some of the guiding points put forward by Hadrat Mirza Ghulam
Ahmad, the Promised Messiah and Mahdi in his famous book, The
Teachings ol 'Islam' 'are quoted here:
" Briefly, the state after death is not altogether a new state; it is in
fact a complete representation, a full and clear image of our spiritual state
in the present life. Here the good or bad aspects of the acts or thoughts of a
man are latent within him and their benefit or harm is often perceived only
indirectly, but in the life to come they shall become manifest and as clear
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as daylight. An idea of this, although a very imperfect one, may be had
from the manner in which a person sees in a dream the embodiment of
whatever is predominant in his temperament. ... From the manner in which
internal conditions are presented in physical forms in dreams, we can form
some idea of the embodiment of the spiritual conditions of this world in
the life to come. After our earthly course is run, we are translated to
regions where our deeds and their consequences assume manifest shape;
what is hidden in us in this world is there unrolled and laid open before us.
These embodiments of spiritual facts are manifest realities, as even in a
dream, though the sight soon vanishes away, yet so long as it is before our
eyes it is perceived as a reality.
It should be borne in mind that the Holy Qur'an describes three
worlds or three different states of the life of man:
The first world is the present one which is called the world of
earning and of the first creation. It is here that man earns a reward for the
good or bad deeds he does. Although there are stages of advancement of
the good after resurrection, that advancement is granted simply by the
grace of God and does not depend upon human effort.
The second world is called Barzakh'. The word means any
intermediate state. As this world falls between the present life and
resurrection, it has been called 'Barzakh' .... The state of Barzakh' is that in
which the soul leaves the mortal body and the perishable remains
decompose. The body is thrown into a pit and the soul also is thrown down
into a pit because it loses the power to do good or bad deeds along with its
loss of control over the body. It is evident that a good state of the soul is
dependent upon the soundness of the body. ... Experience establishes the
fact beyond all reasonable doubt that with all its connections severed from
the body, the soul can serve no purpose. It is idle to assert that the human
soul can, any time, enjoy bliss without having any connection with the
body. It may please us as an interesting tale but reason and experience lend
no support to it. We can hardly imagine the soul to be in a perfect
condition when all its connections with the body are cut off in the face of
our recurring experiences that the slightest derangement of the physical
system interrupts the functions of the soul as well.
There is no doubt that after death, the body of clay is severed from
the soul, but then in the Barzakh', every soul receives temporarily a new
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body to be in a position to taste the reward or punishment of its deeds. This
new body is not a body of clay but a bright or a dark body prepared from
the actions of this life. Such is the Qur'anic description of the body in the
Barzakh', namely that the soul has a new body which is bright and dark
according to the good or bad actions which a man performs. It may appear
as a mystery to some, but this much at least must be admitted: that it is not
unreasonable. The perfect man realizes the preparation of such a bright
body even in this life. Ordinary human understanding may regard it as a
mystery which is beyond comprehension, but those who possess keen and
bright spiritual sight will have no difficulty in realizing the truth of a bright
or a dark body after death prepared from actions in this life. In short, the
new body granted in the 'Barzakh' becomes the means of the reward of
good or evil.
I have personal experience in this matter. Many a time, when fully
awake, I have seen visions in which I saw those who were dead. I have
seen many an evil-doer and wicked person with a body quite dark and
smoky. I have personal acquaintance with these matters and I assert it
strongly that as Almighty God has said, everyone is granted a body either
transparent or dark, it is not necessary that unaided reason should be able
to comprehend these mysteries.
The third world is the world of resurrection. In this world every
soul good or bad, virtuous or wicked, shall be given a visible body. The
day of resurrection is the day of complete manifestation of God's Glory
when everyone shall become perfectly aware of the existence of God. On
that day every person shall have a complete and open reward for his
actions. How this can be brought about is not a matter to wonder at for
God is Almighty and nothing is impossible for Him.
Punishment and reward are bestowed immediately after death, and
those whose proper place is Hell are brought to Hell while those who
deserve Paradise are brought to Paradise. But the day of resurrection is the
day of manifestation of the highest Glory of God, which His transcendent
wisdom has ordained should at last be brought about. God created man and
He may be recognized as the Vanquisher of all; and, last of all, He shall
give a perfect life to all and assemble them that He may be recognized as
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the All-Poweful Being.
The Holy Qur'an has described three important points in
connection with the next life:
First, it has repeatedly explained that the life after death is not a
new life but only an image and manifestation of this life. Thus it says:
Uljj) i in c\ d (all m\
wa £u//.3 insanin alzamriahu fa 'irahu fi 'unuqih wa nukhriju
lahuyaumal qiyamati kifabahyyalqa hu manshura
And every man's record of deeds have We fastened to his neck, and on
the Day of Resurrection We shall bring out for him a book which he will
find wide open. (17:14)
The word "Ta 'ir" used in this verse should be particularly noted.
"Ta'ir" literally means a bird and is here used metaphorically to signify
the actions of men. For every action, whether good or bad, takes flight like
a bird. The bliss or the burden a person feels in the performance of an
action passes away but it leaves its good or bad impression upon the heart.
Every action of a man is, in fact, followed by an action of God, which
imprints its good or bad effect not only upon the heart but also upon the
hands, the feet, the ears, the eyes, etc; of the doer. This book which records
every action, and hidden from the human eye, is being prepared in this life
and shall show itself clearly in the next.
The second point of importance which the Holy Qur'an has
described with reference to the life to come is that the spiritual facts of this
life shall be represented in the next (Whether 'Barzakh' 'or resurrection) as
embodiments. Some of the verses bearing upon this subject are:
i o - i» %J1 ; / , i . „ '
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wa man kana fi hadhi hi a 'ma fa huwa fil akhirati a 'ma wa
adallu sabila
But whoso is blind in this world will be blind in the Hereafter, and even
more astray from the way. (17:73)
In other words, the spiritual blindness of this world shall become
apparent and shall be seen as actual blindness in the next. In another verse
of the Holy Qur'an God Almighty says:
Hi f
So S f * ,- o i SSo * * , -"C ' o -
yauma tabyaddu wujuhunwwa taswaddu wujuhun
On the day when some faces shall be white, and some faces shall be
black. (3:107)
The spiritual state of every person shall on that day become visible
to all, and God also shall reveal Himself to the righteous in His full Glory
on that day. In short, the spiritual states shall no more remain hidden but
shall manifest themselves palpably.
The third point of importance that the Holy Qur'an has described
in connection with the life after death is that the progress that can be made
in that life is infinite. The Word of God says:
' * * ' ' i ^ a ,
nuruhum yas'a baina aidihim wa bi aimanihim
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yaqulunarabbaria atmim laria nuraria waghfirlana l'nnaka 'ala
kulli shai-in qadir
Their light will run before them and on their right hands. They will say,
'Our Lord, perfect our light for us and forgive us; surely Thou hast power
over all things.' (66:9)
This unceasing desire for perfection shows clearly that progress in
Paradise shall be endless .... In short, the righteous will go on making
progress and will never recede a step nor will they ever be deprived of
those blessings.
(Ataul Mujeeb Rashed: Review of Religions Vol. LXXXV, No. 11,
November 1990, pp 33-36)
SALVATION
Islam is the essence of all truth, and salvation is to fully submit to
the Will of God. Therefore, the Holy Qur'an is a perfect guide for
mankind. It requires faith in all the Prophets and the revelation that was
vouchsafed to them. It is thus a universal possession and a perfect guide.
Anyone who makes it the law of his life and conforms to it down to the
last particular, beholds God in this very life. This is true salvation and there
is no other salvation beside it. That is the perfect fulfillment of life here
and in the Hereafter.
The Promised Messiah and Mahdi writes about Salvation:
"Salvation means that a person should commit himself wholly to
God, and should offer himself as a sacrifice in the cause of God, and
should prove his sincerity not only through his motive but also through
righteous conduct. He who so comforts himself will have his recompense
from God. Such people shall have no fear nor shall they grieve {Holy
Qur'an, 2:113, 6: 163-164,6: 154,3:32)"
(The Philosophy of the Teachings of Islam, pp. 9-10, Published: 1996)
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HELL AND HEAVEN
According to the Holy Qur'an, Hell and Heaven are both
reflections of a man's life, and are not something new that comes from
outside. It is true that in the Hereafter they will be manifested physically,
but they will be reflections of the spiritual conditions of man in this life.
We do not conceive of Heaven as containing material trees, nor of Hell as
full of brimstone and sulphur. According to Islamic teachings, Heaven and
Hell are the reflections of the actions that a person carries out in this
world.
(Ataul Mujeeb Rashed: Review of Religions Vol. LXXXV, No. 11,
November 1990, p36)
Hadrat Khalifatul Masih II writes in his book, 'Invitation to
Ahmadiyyat':
"Disbelievers in God and enemies of His revealed guidance, unless
forgiven out of His infinite Mercy, will stay in a place called Hell.
Extremes of heat and cold will be the punishments awarded in this place,
but the object will not be to give pain to the inmates, but to reform them.
They will continue to suffer in the Hell until the Mercy of God, which
encompasses all things, will encompass the evil-doers and their evil also.
Then will the Promise of God be fulfilled, which the Holy Prophet
announced as:
* > r ' " i'°
ya'ti 'ala jahannama zamanun laisa fiha ahadunwwa
nasimussaba tuharriku abwabaha
"A time will come when no one will be left in Hell; winds will blow and
the windows and doors of Hell will make a rattling noise on account of
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the blowing winds." (Tafsirul Malammut Tamil under the verse of the Holy
Qur'an: 11:107)
(Invitation to Ahmadiyyat, 1980, pp 10-11)
Hadrat Khalifatul Masih IV writes:
"The concept of Hell and Heaven in Islam is completely different
from the normally held view. Hell and Heaven are not two different places
occupying separate time and space.
According to the Holy Qur'an, the Heaven covers the entire
universe.
wa sari'u ilk maghfira timmirrabbikum wa jannatin 'ardu
hassamawatu walard
And vie with one another in asking for forgiveness from your Lord, and
for a Paradise whose price is the heavens and the earth. (3 : 1 34)
f\ k Mill (jJfijilS I (j cla %C 4Jj2k j l^aSjj ^>-ei SjijLo .Jl IjpbLui
M °
sabiqu ilk maghfira timmirrabbikum wa jannatin 'arduha ka
'ardissamk 7 wal ard
Vie with one another in seeking forgiveness from your Lord and for a
paradise, whose span is like the span of the heaven and the earth. (57:22).
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Someone asked the Holy Prophet 'If paradise occupies the whole
extent of the Heavens and the earth, then where will Hell be?' He replied:
'At the same place, but you do not have the faculty to understand
their coexistence.' That is to say in ordinary human terms, they may seem
to occupy the same time-space, but in reality because they belong to
different dimensions, so they will coexist without interfering and
inter-relating with each other. ...
[Hadrat Khalifatul Masih II writes in the commentary of the above
verse of the Holy Qur'an (3:134):
"Ard means, (1) price or value of a thing in form other than money;
(2) breadth or width; vastness ('Aqrab) The verse signifies that
Paradise will comprise both Heavens and earth, i.e., the believers will be
in Paradise both in this life and in the life to come. A well-known saying of
the Holy Prophet throws interesting light on the nature of Paradise and
Hell, When asked "If Paradise encompasses both the Heavens and the
earth, where is the Hell, " the Prophet replied:
"Where is the night when the day comes " (Kathir)
The Holy Prophet is further reported to have said that the smallest
reward of Paradise will be as great as the space between Heaven and earth.
This also shows that Paradise is a spiritual state and not a particular
physical place]
(The Holy Qur'an with Translation and Short Commentary, 1994, p 162)
... A healthy soul which has acquired a taste of good things, when
brought into close proximity of the objectives of its choice, will draw even
greater pleasure than before. All that a healthy spiritual man was craving
was nearness to God and His attributes and to imitate Divine virtues. In
Heaven, such a healthy soul would begin to see and conceive and feel
nearness of the attributes of God like never before. They, according to the
Promised Messiah and Mahdi , would not remain merely spiritual values,
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but would acquire ethereal forms and shapes, which the newly born
Heavenly spirit would enjoy with the help of the erstwhile soul, which
would function as the body. That again would be a matter of relativity. The
converse will be true of Hell, in the sense that an unhealthy soul would
create an unhealthy body for the new soul of the Hereafter. And the same
factors which provide pleasure to the healthy soul would provide torture
and deep suffering for this unhealthy entity
.... In short, each individual creates his own Hell or his own
Heaven, and in accordance with his own state, each Heaven differs from
the other person's Heaven, and each Hell differs from the other person's
Hell, though apparently they occupy the same space and time in
otherworldly dimensions.
What happens to a man's soul between the time of his carnal death
and his resurrection on the Day of Judgment. The Holy Prophet is
reported to have said:
'After our death windows will open up in the grave; for the pious
people, windows open from Heaven, and for the wicked people they open
towards Hell.'
However, if we were to open up a grave, we would not find any
windows! So literal acceptance of these words will not convey the true
meaning of this subject. It is impossible that the Holy Prophet should
ever misinform us, hence there he had to be speaking metaphorically. Had
it not been so, then every time we dig up a grave, we should find windows,
either opening into Hell, or letting in the fragrant and pleasant air of
Paradise. But we witness neither of these. So what do the Holy Prophet's
words mean?
The grave is actually an intermediary phase of existence between
this life and the life to come. Here, spiritual life will progress gradually
through many stages until it reaches its ultimate destiny. Then by the
Command of Allah, a trumpet will be blown, and the final spiritual form
will come into being. In this interim period, different souls would pass
through a semblance of Heaven or Hell before reaching their final stage of
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perfection, fit and ready to be raised into a completely transformed entity.
The Holy Qur'an illustrates this concept beautifully:
/22a khalqukum wa fa ba 'thukum ilia ka nafsinwwahidah
Your creation and your resurrection are only like the creation and
resurrection of a single being. (31:29)
... The Question now arises is: Will the soul also progress as does
the child in the mother's womb, and will it pass through all these stages?
The answer to this question can be found in the above verse of the Holy
Qur'an : 'ma khalqukum wa la ba 'thukum ilia ka nafsinwwahidah ' - Your
first creation and your second creation will be identical.
To understand the second creation, we need to understand the way
a baby takes shape in a mother's womb. These forms apparently only take
nine months to develop, while in reality the creation of life is spread over
billions of years. ...
... The creation of life underwent a long period of development to
reach the form that we witness in nine months. This sheds light on the fact
that the period of our first creation was very long, and our second creation
will also span a long period. By studying these nine months we can learn
something of the billions of years of the history of life, and about the
evolution of souls in the next world. It is perhaps safe to infer that the time
from the early origin of life to the ultimate creation of man, would perhaps
be needed once again for the development of the soul after the death. ...
... What Allah is telling us is that we won't find ourselves being
judged the very next day after we die. Instead, judgment will take place in
such a distant future that our previous lives will seem like a matter of a
few seconds to us, like a small point a long way away.
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In short, man's resurrection is described as a transformation that he
cannot envisage, and an event that is as certain as his existence here on
earth. All these subjects have been explained in detail in the Holy Qur'an."
(An Elementary Study of Islam, HadratMirza Tahir Ahmad, pp 46-53)
JINN
It is said, and it is believed, that prior to his fall Satan belonged to
the category of angels. The Holy Qur'an rejects this view and presents
Satan as possessing a fiery nature, thus belonging to such forms of life as
are created from fire, for example the jinn.
(An Elementary Study of Islam, HadratMirza Tahir Ahmad, p 12)
Hadrat Mirza Tahir Ahmad, Khalifatul Masih IV writes about the
jinn:
"Arabic lexicon mentions the following as the possible meaning of
the word jinn. It literally means anything which has the connotation of
concealment, invisibility, seclusion and remoteness. It also has the
connotation of thick shades and dark shadows. That is why the word
jannah' (From the same root word) is employed by the Qur'an to denote
Paradise, which would be full of thick, heavily shaded gardens. The word
jinn is also applicable to snakes which habitually remain hidden from
common view and live a life secluded from other animals in rock crevices
and earthen holes. It is also applied to women who observe segregation
and to such chieftains as keep their distance from the common people. The
inhabitants of remote, inaccessible mountains are likewise referred to as
jinn. Hence, anything which lies beyond the reach of common sight or is
invisible to the unaided naked eye, could well be described by this word.
This proposition is fully endorsed by a tradition of the Holy
Prophet in which he strongly admonishes people not to use dried up
lumps of dung or bones of dead animals for cleaning themselves after
attending to the call of nature because they are food for the jinn. As we
use toilet paper now, at that time people used lumps of earth, stones or any
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dry article close at hand to clean themselves. We can safely infer
therefore, that what he referred to as jinn was nothing other than some
invisible organisms, which feed on rotting bones, dung etc. Remember that
the concept of bacteria and viruses was not till then born. No man had
even the vaguest idea about the existence of such invisible tiny creatures.
Amazingly, it is to these that the Holy Prophet referred. The Arabic
language could offer him no better, more appropriate expression than the
word jinn.
Another important observation made by the Qur'an is in relation to
the creation of the jinn. They are described as having been born out of
blasts of fire (From the cosmos).
- *„ ■* -■ •«' o ''i-°
O^Ajry Mill jU ° ( yjn (Jlfl °£yi 4iil~k ^LaJlj
waljh anna khalaqriahu min qablu minriarissamum
And the Jinn We had created earlier from the fire of blazing winds.
(15:28)
Here the adjective used to describe the nature of the particular fire
from which the jinns were created is Samum, which means a blazing fire
or a blast that has no smoke. We find a similar statement in another
Qur'anic verse:
wa khalaqalja anna mimniari jimminriar
And the Jinn He created from the flame of fire (55:16)
Having established that the word jinn applies here to some type of
bacterial organisms, let us again turn our attention to the verses quoted
above that speak of the jinn as having been created out of fire. The prime
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candidates for the application of these verses seem to be such minute
organisms as drew the energy for their existence directly from hot blazes
of lightening - Samum - and cosmic radiation.
Dickerson inadvertently agrees with the Qur'anic view when he
observes that the most ancient organisms:
"..would have lived on the energy of lightening and
ultraviolet radiation .. "
(Dickerson, R.E. (September 1978) Chemical Evolution and the Origin
of Life, Scientific American, p 80)
This scenario of cosmic radiation is not specifically mentioned in
the work of other scientists in their search for the pre-biotic organisms.
But they too have corroborated the idea that whatever organisms existed
before biotic evolution must have drawn their energy directly from heat.
Of all the categories of bacteria classified as the most ancient, only
' prokaryoted and 'eukaryotes' were mentioned by previous generations of
scientists. However, that conclusion proved to be hastily drawn one,
according to Karl R. Woese and his colleagues. They observed:
'Simply because there are two types of cells at the
microscopic level it does not follow that there must be only two
types at the molecular level. '
(Woese, K.R. (June, 1981), Archaebacteria, Scientific American, p 104)'
For the benefit of the lay reader the difference between the two
bacteria known as the 'prokaryoted and 'eukaryoted, is as follows:
It relates to the presence or absence of a nucleus in them. The
'prokaryoted type of bacteria, despite having a well-defined cell
membrane, have no distinct nucleus. The eukaryoted on the other hand,
possess well-defined and well-developed nuclei occupying the center of
each cell.
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It was considered that these were the only two ancient forms of
bacteria which gave birth to others and evolved into organisms which
could be referred to as the ancestors of life. However, Woese published the
findings of his pioneer research in Scientific American, June 1981,
claiming that archaebacteria could be rightly considered as the earliest
form of organisms. He and his colleagues informed the scientific
community that they were a third distinct line which preceded all others.
Thus, it is they who should be entitled as the most ancient ancestors of life.
Woese and his collaborators continued to pour strong evidence into this
discovery, and as the ice began to thaw, according to Woese:
'Although a few biologists still dispute our interpretation,
the idea that archaebacteria present a separate grouping at the
highest level is becoming generally accepted. "
(Woese, C.R. (June, 1981), Archaebacteria, Scientific American, p 114)'
The organisms referred to as Jinn in the Holy Qur'an seem to fit
the above description. But, though scientists unanimously describe these
bacteria as possessing the potential of drawing their energy from heat, they
are not mentioned as having been originally created directly by the cosmic
rays and blasts of lightening by any scientist other than Dickerson. The
rest however, continue to unveil more mysteries with further research.
'... in undersea vents, hot springs, the Dead Sea, and salt
pans, and have even adapted to refuse tips. '
(The Hutchinson Dictionary of Science (1993), Helicon Publishing Ltd., Oxford, p 37)
On the issue of antiquity, though Woese and his colleagues have no
doubt that the archaebacteria are the prime claimants. According to some
scientists they may have evolved from some unknown parenthood
simultaneously.
Whether the other bacteria evolved out of them or not is irrelevant
to the discussion. The relevant point is that all forms of most ancient
bacteria draw their energy directly from heat. This is a tribute of no small
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magnitude to the Qur'anic declaration made over fourteen hundred years
ago:
<i»;
^aj) i\ ut 1 1 jto ^)_o (Jji ^)_o <LLLL=» ^LaJlj
walfa anna khalaqria hu min qablu minriarissamum
And the Jinn We had created earlier from the fire of blazing winds.
(15:28)
According to the accepted scientific studies, direct heat from fire
had to play a vital role in the creation and maintenance of pre-biotic
organisms. This, in fact was the only mode of transfer of energy for the
consumption of organized forms of existence during this Era."
(Revelation, Rationality, Knowledge and Truth, Hadrat Mirz'a Tahir
Ahmad, pp 363-367)
JUSTICE
If one desires to investigate with open mind the root cause of all
evils, whether social, political, economic or moral, one will always find
that the disregard for justice lies at the heart of all such evils.
Hence, the world cannot become an abode of peace until man
adheres to justice. Justice is central to the survival of humankind. This is
because when injustice, tyranny and oppression take hold, certain social
evils are born and these have the power to destroy whole nations.
If man is not just in his obligations to God, then it is quite unlikely
that he will be just to his fellow human beings — the creation of God. It
must be remembered that no one can trifle with the dictates of justice
without exposing himself to the danger of falling victim to the punishing
consequences of his folly. Such punishment is not related to the wrath of
God, as if descending from Heaven, but is a natural outcome of the
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violation of the laws of Nature. None is above the dominion of natural
laws. ... A scan of the history of wars, would establish that the underlying
cause of every disruption of peace is, without fail, the violation of the
principles of justice.
(Absolute Justice, Kindness and Kinship, pp 99-100)
Islamic teachings with regards to Justice are as follows:
wa idh'a hakamtum bainanriasi an tahkumu bil 'adl
And that, when you judge between men, you judge with justice (4:59)
7 - ill _ j> o r „ f ■> f I 4 f ^
^\£ jj J 4JJ "ak j i r. u i°nSiit j^Loji 'j^j^ Iji-ol ^iJi l^j u
(^liji Vlj jJJjJI jJI jt La's iiij'tl
ja ajyu halladhina amanii kunu qawwamina bilqisti
shuhada'a lillahi wa lau 'ala anfusikum awil walidaini wal
aqrabin
O ye who believe! Be strict in observing justice, being witnesses for the
sake of Allah, even though it be against yourselves or against your
parents and kindred. (4:136)
^>jj
wa la yajri mannakum shana anu qautnin 'ala alia ta'dilu i'dilii
huwa aqrabu littaqwa
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And let not a people's enmity incite you to act otherwise than with
justice. Be alwaysjust, that is nearer to righteousness. (5:9)
i 4JJI ^1 Ijjiij i j Lo^ijJbtii ^jiiJI 4JJI J** <<"• °J Ijliti j
wa <7d£r7z/ 77 sabilillh hilladhina yuqatilimakum wa la ta 'tadu
innallaha la yuhibbulmu 'tadin
And fight in the cause of Allah against those who fight against you, but
do not transgress. Surely, Allah loves not the transgressors. (2:191)
L^J pu'U ^ft| Mill ij-vi-^ ^j\ J
wa injanahu lissalmi fajnah latia
And if they incline towards peace, incline thou also towards it.
(8:62)
We believe that Islam is the final law. Islam presents a teaching not
influenced by place or time, which is amply illustrated by its teaching.
The Qur'an says:
<Lijl *<* 6j^!ti ix I i^al J Lie ^ai LfrlJ-o Ajj 1 '« ^»> 1 u Ijj^ j
wajaza 'u sayyi'atin sayyi'atummithluha faman 'afa wa aslaha
fa ajruhu 'alallah innahu la yuhibbuzzalimin
And the recompense of an injury is an injury the like thereof; but whoso
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forgives and his act brings about reformation, his reward is with Allah.
Surely, He loves not the wrongdoers. (42:41)
Islam thus combines the best features of both the earlier teachings,
with the vital addition that forgiveness is commended provided it is likely
to result in an improvement and the correction of the defaulter, that being
the real objective. If not, then punishment is held to be necessary, but not
exceeding the degree to which one is wronged. Surely, this guidance is in
full conformity with human nature and is as practicable today as when it
was revealed fourteen centuries ago.
(Distinctive Features of Islam, pp 10-12)
EQUALITY OF MANKIND
Muslims believe that the Holy Prophet of Islam was sent as 'a
Mercy for all the worlds', and that he brought a final religion for all
humanity. One of the fundamental teachings of Islam and one which every
Muslim cultivates in his heart is that of brotherhood and equality of human
beings.
Allah says in the Holy Qur'an:
U±L£ ajt l\ ^'J&S Jit iL ixviij^i ^i^ijijUiJ Jilii
ya ayyuhanrihsu inria khalaqriakummin dhakarinwwa untha
wa ja'alriakum shu'ubanwwa qaba'ila li ta'arafu inna
akramakum 'indallahi atqakum innallaha 'alimun khabir
O mankind, We have created you from male and female; and We have
made you into clans and tribes that you may recognize one another.
Verily, the most honorable among you, in the sight of Allah, is he who is
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the most righteous among you. Surely, Allah is All-Knowing, All-Aware.
(49:14)
Islam totally rejects racism in any shape or form. Islam condemns
distinctions based on nationality, color or social class. There can be no
master-race, aristocracy or priesthood, the most noble in the eyes of God
Almighty being the most pious. The brotherhood of man in Islam has
always been a living fact, not an idle theory.
Islam is unique in that it requires physical expression of
brotherhood. In the daily Prayer, Muslims must stand shoulder to shoulder,
indifferent to the status or color of the person next to them. There is no
greater physical example of equality than the Hajj when all Muslims wear
the same dress and circuit the Ka 'bah in unison.
The Holy Prophet of Islam in his farewell address said:
"All men are children of Adam and Adam was created of clay. The
Arab has no superiority over the non-Arab, nor has the non-Arab any
superiority over the Arab, nor do the whites have any preference over the
dark colored people, save of course, through righteousness, honesty,
integrity, learning and other intrinsic qualities. "
(Sihah Sittah, Tabari, Hish'am and Khamis)
ETHICS
As regards 'Ethics', Islam believes every man to be born pure, not
in sin. Each of us is responsible before God for our actions, and we cannot
be saved by any sort of atonement by a third party. It is up to us to choose
good rather than evil and to work out our salvation through faith, prayer
and charity.
Piety and virtue do not mean forsaking the lawful pleasures of this
earth and falling into monastic asceticism. We ought to lead active, healthy
and useful lives in which qualities such as kindness, chastity, honesty,
meekness, mercy, courage, truthfulness, patience, politeness, and
cleanliness will be uppermost, and faults like cruelty, immorality, deceit,
pride, cowardice, avarice, slander, and hardness of heart will be avoided.
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(Why Islam, Islam International Publications,Iondon, UK, pp 23-24)
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21
ISLAMIC LAWS OF INHERITANCE
God Almighty says in the Holy Qur'an:
til i^aJ Jji^ Jl <LLo (Ji LLo ^Jjj Ji Y Ij ^iJjJl dljJ liLo
lirrijali nasibummimma tarakal walidani walaqrabima wa
linnisa'i nasibummimma tarakal walidani wal aqrabiina
mimma qalla minhu au kathur nasibammafruda
For men is a share of that which parents and near relations leave; and for
women is a share of that which parents and near relations leave, whether
it be little or much — a determined share. (4:8)
When someone dies and leaves some money or property, this is
called his or her "Tarkah" (The estate of a deceased person). According to
Islamic Law, first of all any loans of the deceased must be paid and if he
has bequeathed then the bequest must be paid. After payment of the loan
and the bequest, the remaining portion should be divided between the near
relations of the deceased according to what is mentioned in the Holy
Qur'an:
i f o : e o r • *' * V ' * i ' ' ~ »'* 1"> >
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n
I jla SJaIJ L-ttl\ ^t J dJjJ La llu ^V & >1) t* " * 3-3^ ^LluJ
4J ^t^ ^t dJjJ Lo_o ^jjjJ Mill I ^ fl *' a J-^'j (J^J 'LijiVj ■ a i <a *' 1 1
~ ' ' ^ & , *i * ^ " ~i ■; -■ 5' < * •" * ' V
<J ^l^ ^U citlilt 4_o^i 6jjt <jjj JjJj <J ^i LoJ ^La jJj
** 8-*- ' i '" ~ S- s * a S -* ^ 5 a
<lit £i ill i b-5 ^iJ &* r^J 4o*' ^4i' 6JJ^ * ^j&'
yusikumullahu fi aulkdikum lidhdhakari mithlu hazzil untha
yaini fa in kunna nis'a 'an fauqasnataini falahunna thulutha ma
tarak wa in kanat wahidatan falahannisf wali abawaihi likulli
wahidimminhu massudusu mimma taraka in k'ana lahu walad
fa Warn yakullahu waladuhwwa warithahu abawahu fali ummi
hiththuluth fa in k'ana lahu ikhwatun fali ummi hissudusu mim
ba 'di wasiyyatihyyusi bih'a au dain 'aba 'ukum wa abn'a 'ukum
fa tadfuna ayyuhum aqrabu lakum naf'a farida tammi nallah
innallaha k'ana 'aliman hakima
Allah commands you concerning your children: a male shall have as
much as the share of two females; but if there be females only,
numbering more than two, then they shall have two-thirds of what the
deceased leaves; and if there be one, she shall have the half And his
parents shall have each of them a sixth of the inheritance, if he have a
child; but if he have no child and his parents be his heirs, then his mother
shall have a third; and if he have brothers and sisters, then his mother
shall have a sixth, after the payment of any bequests he may have
bequeathed or of debt. Your fathers and your children, you know not
which of them is nearest to you in benefit. This fixing of portions is from
Allah. Surely, Allah is All-Knowing, Wise. (4:12)
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The following are considered to be the heir of a deceased
person according to Islamic Shan 'ah:
Son; Father; Grandfather; Brother; Nephew; Paternal
Uncle; Cousin; Husband; Daughter; Mother; Grandmother;
Sister; Wife.
A killer will under no circumstances be eligible to get a
share from the person whom he has killed.
If there is no one who can be considered heir of the
deceased person then the Tarkah will go to Baitul Mai (All
of the Jama 'afs financial book-keeping is the responsibility
of this department of Sadr Anjuman Ahmadiyya Pakistan.
Moreover, all the information regarding Chanda paid by
Jama'at members comes to this department where a
systematic record is kept).
The dependents of the deceased person will get one of these
portions based according to different conditions: One half;
two third; one third; one fourth; one sixth; one eight.
(Dini Syllabus for the Training of 'Nou Muba'in', (in Urdu),
Nazarat Nashru Ish'a 'at, Qadian, p 57)
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ISLAMIC CALENDARS
The Hijri Qamri Calendar
One of the Islamic calendars is called Hijri or Hegirian calendar. It
starts from the day of the Hi/rah (Emigration) of the Holy Prophet from
Mecca to Medina. It is based upon the cycles of the moon rather than upon
those of the sun, on which are based the Julian and Gregorian calendars.
The Hijri Calendar year consists of twelve lunar months (some of
twenty-nine and some of thirty days) their lengths vary because of the need
to round out a year, otherwise a year is only 354 days, 8 hours, and 48
minutes long. The annual holidays thus advance about ten days each year
so that in thirty-six years, Ramadan, the month of fasting, moves around
the entire solar year, sometimes taking place in winter, sometimes in
summer. The Hi/rah took place in September of 622 (The exact date is not
known with certainty); the first day, IMuharram, of the year in progress
coincided with 16 July 622, which was thus the first day of the first year of
the Hegirian calendar (Since the Islamic day begins at sunset the evening
of the day before was also 1 Muharram). The names of the months in the
Islamic Hijri Qamri calendar are as follows:
(The sacred month; the first month of
the Islamic Calendar
(The month which is void)
(The first spring)
(The second spring)
(The first month of dryness)
(The second month of dryness)
(The revered month)
(The month of division)
(The month of great heat; the month
in which the Holy Qur'an started to
be revealed, and the month in which
Muslims fast)
10. Shawwal (The month of hunting; on the first
day of this month 'Idulfitr is
489
1.
Muharram
2.
Saffar
3.
Rabi'ul-Awwal
4.
Rabi uth-Thani
5.
Jamadi'ulAwwal
6.
Jamadi'ulThani
7.
Rajab
8.
Sha'ban
9.
Ramadan
Welcome to Ahmadiyyat, The True Islam
1.
Dhul Qa'dah
(The month of rest)
2.
Dhul Hijjah
(The month in which the Hajj is
performed and 'Idol adhiyya is
celebrated)
(The Concise Encyclopedia of Islam, Cyril Glasse, Stacey
International, London, UK, 1989)
The Hijri Shamsi Calendar
In 1938, at the occasion of Annual Gathering, during his
Sayr-i-Ruhani speech, Hadrat Khalifatul Masih II stated that we should
adopt an Islamic Calendar, which is based upon the cycles of the sun rather
those of the moon. This way, we will be able to avoid use of the Christian
Era Calendar. In January 1939, Hadrat Khalifatul Masih II formed a
committee for the preparation of a Hijri Shamsi Calendar. In January 1940,
Hadrat Khalifatul Masih II accepted the committee's recommendations,
and a beautiful Hijri Shamsi Calendar was published by Nazarat
Da'watu-Tabligh. The Calendar had Hijri Qamri, Hijri Shamsi and the
Christian days, months and year. The significance of the Hijri Shamsi
Calendar, started by Hadrat Khalifatul Masih II , is like the C.E. Calendar,
in which the year starts in January. Earlier, a Hijri Shamsi Ca lender was
started during 'Uthmania Caliphate in which the year started from March
instead of January. The significance of the names of the months used in
the Islamic Hijri Shamsi calendar is that these reflect various significant
events in Islamic history. The year 2002 AD corresponds to 1422-1423 AH
(After the HijrarT) and 1381 HS {Hijri Shamsi). The names of the months
in the Hijri Shamsi Calendar are as follows:
/.
Sulh
(January)
7.
Wafa
(July)
2.
Tabligh
(February)
8.
Zahiir
(August)
3.
Amman
(March)
9.
Tabiik
(September)
4.
Shahadat
(April)
10.
Ikh'a
(October)
5.
Hi/rat
(May)
11.
Nabuwwat
(November)
6.
Ehs'an
(June)
12.
Fatah
(December)
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GLOSSARY OF URDU AND ARABIC WORDS
Abi:
Abu:
AD:
Adhan:
Afsar:
AH:
Ahadith:
Ahlussunnah wal-Jama'at:
Ahrar:
Alaihissalam (as):
Allah:
Al-amin:
Al-sadiq:
'Amal:
Amanat:
Amarat:
Amin:
Amir:
Amur-i-'Ama:
Ansar:
'Aqiqa:
'Arafat:
Father of.
Father of.
Anno Domimi, The year of the Lord,
Denoting Christian Era.
The Islamic call to Prayer.
In-charge.
After Hijrah.
Plural of Hadith.
The people of the Sunnah and the
Consensus.
An Anti-Ahmadiyya Movement.
Peace be on him.
The proper name of God.
The trustworthy.
The truthful.
Practice.
Entrusted thing; Deposit.
Office of a Commander or a Chief
So be it
Commander, Head
Social Services.
The Muslims at Medina, who helped the
Holy Prophet and other Muslims at the time
of migration were called Ansar or Helpers;
members of Majlis Ansarullah.
A feast usually arranged on the seventh day
of birth of a child.
The name given to a Plain or Valley near
Mecca where pilgrims halt in the latter
portion of the ninth day of Dhul Hijjah. It is
nine miles from Mecca, and the halt of the
pilgrims at this place forms one of the
principal ceremonies of the Pilgrimage.
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Arakin Khususi: Special members of an organization of
Assalamu 'alaikum:
Atfalul Ahmadiyya:
Ayah:
Ayat:
Ayyaduhullahu ta'ala
binasrihil 'aziz:
Badihat:
Bahishti Maqbarah:
Bai'at:
BaitudDu'a':
Baitul 'Atiq:
Baitul Fikr:
Baitul Karamah:
Baitul Mai:
Baitullah:
Bani:
Banu:
Barzakh:
Becca/Bekka:
Ahmadiyya Community approved by
Khalifatul Masih.
Peace be on you.
Children of Ahmadiyyat.
Averse of the Holy Qur'an.
Verses of the Holy Qur'an.
May Allah support him with His Mighty
Help.
Self-evident truths
Heavenly Graveyard; Graveyard of the
Musis.
Oath of allegiance to a religious leader;
Initiation at the hands of a Prophet or his
Caliph.
Prayer room; A small room attached to
Masjid Mubarak, Qadian used by Promised
Messiah and Mahdi for praying to God
Almighty.
Another name for Holy Ka'bah (The Old
House).
Place of contemplation; A small room
attached to Masjid Mubarak, Qadian used by
Promised Messiah and Mahdi for his
literary work.
An institution for the elderly in Rabwah,
Pakistan. (Like a Nursing Home).
The financial book-keeping department of
the Sadr Anjuman Ahmadiyya.
House of God
A tribe or clan.
Sons of; from the progeny of; tribe of.
An intermediate stage.
The real name of Mecca, its 'mini having
been changed into bay.
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Bid' at:
Bin:
Buyut:
Chanda:
Chanda 'Am:
Chanda Wasiyyat:
Daftar:
Darbar:
Darul Qada:
Darweshan-i-Qadian:
Dhabiha:
DhiMnat wa
Sehat Jismani:
Dhikri Ilahi:
Dhunnurain:
Diafat:
Du'a':
Duritd:
Fard Kifayah:
Fard Prayers:
Fidyah:
Fiqh:
Fitrana:
Fivers:
Ghair muqallidin:
Undesirable innovations.
Son of
Houses
Monetary contributions; Donations
Regular subscription
Will subscription.
Office; Phase.
Royal audience; Court of Indian or British
rulers.
Department of Justice.
Ahmadis in Qadian to safeguard the Holy sites and
institutions of the Jama'at. At the time of
partition of Indian subcontinent into India
and Pakistan, 313 Ahmadis were left in
Qadian.
Animal slaughtered for food according to
Islamic tenets.
Intellectual and physical health.
Remembrance of Allah.
The one with two lights; the title of Hadrat
'Uthman .
Hospitality.
Prayer; Supplication.
Invocation of blessings upon the Holy
Prophet of Islam .
A collective obligation on all the Muslims of
a locality.
The Prayers enjoined by Allah.
Feeding of a poor person or payment of cash
by someone who is able to fast during
Ramadan only with a great difficulty.
Islamic jurisprudence.
Specified alms to be given at the 'Idul fitr.
Five Imam Shi'ites Sect.
Non-imitators or not attached to tradition.
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Ghani: Generous; Self sufficient.
Ghutti:
Hadith:
Hadith-i-Qudsi:
Hadrat:
Hafiz:
Hajj:
HajjatulWida':
Hajj-i-Badl:
Hajri Aswad:
Halal:
Haq Mehr:
Haram:
Hijrah:
Hudur:
'Id:'
•Iddat:
'Id Gah:
'Idul adhiyya:
First-ever dose to new born infant.
Sayings of the Holy Prophet Muhammad ;
A basic source for Islamic law and customs
after the Holy Qur'an.
Revelation of the Holy Prophet other than
the revelation of the Holy Qur'an.
His Holiness.
The one who has memorized the whole
Qur'an.
Pilgrimage to the Holy Ka'bah in Mecca,
Arabia; also known as the fifth pillar of
Islam.
The last Pilgrimage of the Holy Prophet .
Hajj performed by someone else on behalf
of a person who due to illness cannot
perform Hajj, but has deep desire to perform
Hajj
The black stone embedded in one corner of
the Kh'ana Ka 'bah building.
Lawful.
The money a husband either gives or
promises to give to his wife. The amount is
announced at the time oiNik'ah.
Unlawful.
The migration of the Holy Prophet from
Mecca to Medina.
Your Holiness; His Holiness.
A Muslim feast day; Islamic celebration at
the end of Ramadan and at the conclusion of
Pilgrimage.
Waiting period of a widow or a divorced
woman.
Special site designated for 'Id Prayers.
The Islamic festival commemorating the
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'Idul fitr:
Ihram:
Ijtima':
Ilah:
Ima'illah:
Imam:
Imam Mahdi:
Tman:
Injil:
Isha'at:
Ishtihar:
Islam:
Tstikharah
Ithar:
I'tikaf:
Ja'idad:
Jalali:
Jalsa Salana:
Jama' at :
Jamali:
Jami'a:
Jamratul 'Aqba:
Jamratul 'Ula:
Jamratul Wasta:
obedience to God of Prophet Ibrahim and
his son Prophet Ishmael (Festival of
Sacrifice).
The Islamic festival concluding the fasting
of the month of Ramadan.
A dress born by pilgrims while performing
Hajj or 'Umrah.
Gathering; Gathering of members of an
organization.
The One who is worshipped.
Maids of Allah.
Leader; the person who leads a
congregational Prayer service.
The Guided Leader.
Belief.
(Gospel): given to Prophet Jesus Christ .
Publication.
Public notice.
Peace and submission.
Seeking God's support and guidance
through a formal prayer and worship.
Self sacrifice for the welfare of others.
Retirement to a mosque for a continuing
prayer during the last ten days of Ramadan.
Property.
The Majestic aspect.
Annual Convention; Annual Gathering.
Community, Organization.
The gentler or amiable aspect.
A missionary teaching institute; Higher
Seminary
One of the pilars representing Satan, which
is stoned during Hajj.
One of the pilars representing Satan, which
is stoned during Hajj.
One of the pilars representing Satan, which
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is stoned during Hajj.
Janaza Gah
Janaza Services:
Jihad:
Jilsa:
Juz:
Jumu'ah:
Ka'bah:
Kafalat-i-Yatama:
Kalimah Tayyibah
Kalimah Shahadah: (Also
Khadim:
Khalifah:
Khalifatul Masih
Khataman Nabiyyin:
Khawariji:
Khilafat:
Khilafat-i-Rashida.
Khuddamul Ahmadiyya:
Khul'a:
Khulafa-i-Rashidin:
Khamas:
Khusuf:
A funeral place; Funeral Home.
Funeral Prayer.
Exerting oneself or striving.
The sitting position which occurs in between
two prostrations during Prayer.
Part.
Friday Prayer Services; Friday.
House of God in Mecca.
Taking care of orphans.
The credo of Islam, There is none worthy of
worship except Allah, Muhammad is the
Messenger of Allah.
called Kalimah); The declaration of Islamic
faith, i.e., to bear witness that there is none
worthy of worship except Allah, He is One,
without any associate, and to bear witness
that Muhammad is the Servant and
Messenger of Allah.
A member of Majlis Khuddamul
Ahmadiyya; servant.
Vicegerent Successor; caliph.
Successor to Promised Messiah and Mahdi .
Seal of the Prophets.
A group of Muslims who separated from
Hadrat 'Ali , and chose an independent
Amir for themselves.
Succession.
The righteous Khilafat.
Organization of Ahmadis between the ages
of 15 and 40 years.
Divorce obtained by a wife by herself or by
her guardian on her behalf.
The righteous Khulafa.
A special tax collected by Shi'ites (a "fifth").
Eclipse of the moon, during which a special
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Khususi
Khutbah:
Khutbah Thania:
Kusuf:
Lailatul Qadr:
Lajna:
Lajna Ima'illah:
Langar Khana:
Madrissah:
Maharajah:
Mahdi:
Majlis:
Majlis 'Amila:
Majlis Ansarullah:
Majlis Kar Pardaz:
Majlis-i-Shura/
Majlis Mushawarat:
Mai:
Markaz:
Ma'ruf:
Mash'ar al-Haram:
Masih:
prayer is to be offered.
Special.
Sermon.
The second sermon of the Friday Sermons.
Eclipse of the sun, during which a special
prayer is to be offered.
The Night of power; The Night of destiny. The odd
night during the last ten days of Ramadan.
Council; Organization.
An organization of Ahmadi ladies above the
age of 15 years.
Public Kitchen; boarding and lodging house
for the guests of the Promised Messiah and
Mahdi" 8 .
An Islamic school.
Prince.
The guided one.
A congregation; an association.
Local or National Executive Body.
Organization of all Ahmadi men over 40
years of age.
Management Body.
The Consultative Body (General Council) of
Ahmadiyya Muslim Jama' at that gives
suggestions to the Khalifah.
Finance.
Center; International Headquarters.
Right; Well known.
A small hill in Muzdalifah which lies
between Mecca and 'Arafat. It is about six
miles from Mecca. Here the pilgrims stop for
the night after their return from 'Arafat on
the evening of the ninth day of the month of
Hajj.
Messiah.
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Masih-i-Ma'ud:
Masjid:
Ma'ud:
Maulvi:
Minaratul Masih:
Momin:
Mu'allimin:
Mubahilah:
Mu'adhdhin:
Mufti:
Muhaddith:
Muhajirun:
Muhasib:
Mujaddid:
Mujahid:
Mujahidin:
Mujtahid:
Muqami:
Murabbi:
Musi:
Musleh Ma'ud:
The Promised Messiah (Hadrat Mirza
Ghulam Ahmad of Qadian ).
Mosque.
The Promised one.
The religious teacher.
A minaret whose foundation was laid down
by Promised Messiah and Mahdi in the
yard of Aqsa Mosque, Qadian to literally
fulfil the prophecy that the Promised
Messiah will be raised near a white minaret
East of Damascus.
A pious person.
Religious instructors.
A prayer duel; A prayer contest; Calling
down the curses of God.
The person who says the Adhan or Call to
Prayer.
An authority in the Islamic jurisprudence.
Renewer of the faith.
The Muslims who migrated from Mecca to
Medina with the Holy Prophet .
Accountant general.
Reformer.
Warrior in defense of Faith; endeavorer.
Plural of Mujahid.
A superior authority of the Shi'ite.
Local.
One who spiritually trains (A Missionary).
A person who makes Will; a person who
agrees to observe the conditions prescribed
by Promised Messiah and Mahdi for burial
in Bahishti Maqbarah.
The Promised Reformer (Hadrat Mirza
Bashiruddin Mahmud Ahmad, Khalifatul
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Masih II ) who fulfilled the prophecy of the
Promised Messiah and Mahdi , about the
advent of a Reformer.
Mutafarraq:
Various.
Nabi:
Prophet.
Nabuwwat:
Prophethood.
Nau/Nou:
New.
Nawafil:
Optional or supererogatory as applied to
types or categories of Prayers.
Nazarat:
Directorate, Department.
Na'ib:
Deputy; assistant.
Na'ib Sadr
Vice President.
Nasir:
Helper; A member of Majlis Ansarullah.
Nasiratul Ahmadiyya:
: An organization of Ahmadi girls between the
ages of 7 and 15 years.
Nazamat:
Department.
Nazim:
In-charge.
Nazir:
An inspector or in-charge; secretary.
NazirA'la:
Chief Secretary
Nikah:
Marriage announcement.
Nisab:
The limit at which the payment of Zakat becomes
compulsory.
Niyyat:
The formal intention which one makes in
one's mind before starting a Prayer.
Nizam:
System.
Purdah:
The Veil; Men and women sitting separately
Qa'dah:
Sitting position adopted towards the end of
the second Rak'at in Prayer.
Qada:
Administration of Justice; Offering a missed
Prayer.
Qadi:
Islamic Judge.
Qasr:
The act of shortening one's Prayer.
Qauma:
The posture of standing erect after Ruku' .
Qibla
Literally meaning, direction to which a
person turns while performing Prayers;
Refers to the Ka 'bah at Mecca.
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Qiyam:
Qur'an:
Radiallahu 'anhu (ra):
Radiallahu 'anha (ra):
Radiallahu 'anhum (ra):
Rak'at:
Rak'at:
Ramadan:
Rasul:
Ravi:
Rifah-i-'Ama:
Risala
Rishta Nata:
Rivayat:
Ruhani Khaza'in
Rukn:
Ruku':
'Sa' of flour:
Sadqa: Charity.
Sadr:
Sadr Anjuman Ahmadiyya:
Safa and Marwah
The standing position in Prayer.
The Holy Book of Muslims, revealed to the
Holy Prophet of Islam, Hadrat Muhammad
Mustafa .
May Allah be pleased with him.
May Allah be pleased with her.
May Allah be pleased with them.
One unit of Islamic prescribed formal
worship (Prayer or Salat) comprising of
Qiyam, Ruku' and two Sajdahs
(Prostrations).
Plural of Rak'at.
The Islamic month of fasting.
Messenger.
A narrator of a Hadith.
Social Works.
Magazine
Matrimonial Affairs.
Narrations.
Spiritual Treasurers
Member.
The bowing down position in the Prayer.
Two and a half Kilos of flour.
i.
President.
Central Ahmadiyya Association
Two hills near the Ka'bah in Mecca, which
Arabian history and the traditions of Islam
connect with the story of Hagar and Ishmael.
Abraham left them in the wilderness near
these hills. They stand as a monument to
Hagar's travail when she ran between them
seven times in search of water for Ishmael,
and seven circuits between these hills
constitutes one of the rites of the
Pilgrimage.
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Safi Awwal:
Safi Doem:
Sahaba:
Sahabbi:
Sajdah:
Sajdah Sahv:
Sajdah Tilawat:
Salat:
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Members of Ansarullah belonging to the age
group above 55 years.
The category of younger Ansar; members of
Ansarullah belonging to the age group of 40
to 55 years.
Companions of the Holy Prophet , and of
the Promised Messiah and Mahdi .
A Companion of the Holy Prophet ; A
Companion of the Promised Messiah and
Mahdi as .
The posture of prostration in Prayer.
Prostration of condonement performed when
a mistake has been committed during Prayer
and which may affect its validity.
To prostrate while reciting or listening
recitation of the Holy Qur'an where
"Sajdah" is indicated in the Holy Qur'an.
Formal Islamic Prayer offered according to a
prescribed procedure; also known as the
second pillar of Islam.
Sallallahu
'alaihi
wasallam (
S3):
Peace and blessings of Allah be upon him.
Sam'i wa Basri:
Audio visual.
Sanad:
A continuous line of the narrators of the
Hadith.
Sara:
Guest House.
Saum:
Fasting in the month of Ramadan; also
known as the fourth pillar of Islam.
Sahibzada:
Son of a respected person; A respected
gentleman.
Shari'ah:
Islamic jurisprudence.
Shi'ah
Sect, specially Shi'ite sect.
Shirk:
Associating something with God; in Islam,
equivalent of unbelievers.
Shu'bah:
Department.
Siddiq:
Truthful
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Silsilah Jama' at; community.
Silsilah 'Alia Ahmadiyya:
Sigha Jat:
Sipara:
Sirat:
Sufi:
Suhuf:
Suhuf-i-Ibrahim:
Sunnah:
Sunni:
Surah:
Tabi'i:
Tabligh:
Tadhkirah:
Tafsir:
Tafsir-i-Kabir:
Tafsir-i-Saghir:
Tahajjud:
Tahmid:
Tajnid:
Takbir:
The Great Ahmadiyya Order.
Branches.
l/30*APart in the Holy Qur'an.
Exemplary character.
An Islamic mystic.
Scrolls
Scrolls given to Prophet Abraham .
Pracice of the Holy Prophet Muhammad .
The way; orthodox or mainstream Muslims
as opposed to Shi'ahs.
Arabic word for (Chapter), and used for
designating the chapters of the Holy Qur'an.
One of the Muslims who has met a
companion of the Holy Prophet .
Preaching, Giving the message of Islam and
Ahmadiyyat.
A collection of the revelations of the
Promised Messiah and Mahdi .
Commentary on the Holy Qur'an.
Long commentary of the Holy Qur'an by
Khalifatul Masih if.
Short commentary of the Holy Qur'an by
Khalifatul Masih if.
Optional Prayer of great merit offered in the
latter part of the night; pre-dawn formal
Islamic worship.
The prescribed words recited by the
congregation in response to the Tasmi of the
Imam; also, words of praise and
remembrance of God.
Census; Enrollment.
A set formula, recited loudly in order to
indicate that a congregational Prayer is
about to start.
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Takbirat:
Takbir-i-Tahrima:
Talaq:
Talbiyyah:
Ta'lim:
Taqdir:
Taqwa:
Tarbiyyat:
Tarkah:
Tasawwuf:
Tash-hidhul adh-han
Taurat:
Tawaf:
Tayammum:
Tayyab:
Ta'ir:
Tifl:
Tilawat:
Travih Prayers:
Twelvers:
'Ulema:
Ummati Muslimah:
Ummah:
'Umumi:
'Umrah:
Plural of Takbir.
The Arabic expression Allahu akbar' (God is
the Greatest) proclaimed loudly by the Imam
while he raises his two hands to his earlobes
at the very beginning of a congregational
Prayer service.
Divorce.
The prayer recited during Hajj ceremony.
Education.
Divine decree.
Righteousness.
Moral training.
Cash or kind left by a deceased person.
Mysticism.
Stimulator of Intellects.
(Torah) : given to Prophet Moses .
Walking briskly around the Ka 'bah
anti-clockwise, starting from the Hajri
As wad and completing seven circuits.
Substitution of wudu'; the hands are passed
over a dusty surface, and then passed over
face and arms. This is called Tayammum.
Food that is Halal and good.
Bird.
A member of Atfalul Ahmadiyya
Recitation of the Holy Qur'an.
Special Prayer offered after 'Isha' Prayer
during the month of Ramadan.
Twelve Imam Shi'ism; A sect of Shi'as.
The learned persons of religion.
The followers of the Holy Prophet of Islam
Hadrat Muhammad Mustafa .
The Islamic community,
Jama 'at-i-Muslimah.
General.
Lesser Pilgrimage in which some of the rites
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Vakalat:
Vitr Prayer:
Walima:
Waqf:
Waqfi Ardi:
Wajib:
Waqfi Zindaghi:
Wasiyyat:
Wudu':
Yad dashtain
Yadgiri:
Yathrib:
Zabur:
Zakat:
Zihar:
of the Pilgrimage are left out.
A department.
Three Rak'at of Prayer offered either at the
end of 'Isha 'Prayer or TahajjudVrayQr.
Reception given by husband after the
marriage has been solemnized.
Life devotion to serve the cause of Islam.
A short term devotion to serve Islam and
Ahmadiyyat.
Necessary.
A person who has devoted his life to serve
Islam and Ahmadiyyat.
A Will; to pledge to be a true and pious
Ahmadi Muslim, and to pay from 1/3/*/ to
\/\0th of the monthly income and all the
property left at the time of death as
prescribed by the Promised Messiah and
Mahdi as in "Al-Wasiyyat".
Ablution; prescribed cleaning before
engaging in formal Prayers.
Memoirs.
A memorial; representing a historical event.
Name of Medina before migration of the
Holy Prophet to Medina.
(Psalms): given to Prophet David .
Literally meaning increase, purification;
technically signifies the obligatory alms
prescribed by Islam.
A frivolous declaration by a husband that
henceforth consorting with his wife would
amount to consorting with his mother, a
hateful method of pronouncing a divorce,
practiced in pre-Islamic days, abolished by
Islam.
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22. The Essence of Islam Vol. II, Extracts from the writings of the
Promised Messiah Translated into English by Muhammad Zafrulla
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23. Letter to a Dear One, Muhammad Zafrulla Khan, Majlis
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Nabiyyin, Sahibzada M. M. Ahmad, Islam International
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Welcome to Ahmadiyyat, The True Islam
26. Mirza Ghulam Ahmad of Qadian, Laine Adamson, Elite
International Publications, Ltd. Surrey, UK, 1989.
27. Review of Religions, Malik Saifur Rahman, Vol. 94, No. 7, July
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Kaleem, Majlis Ansarullah, USA, Silver Spring, MD.
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33. Why Islam, Islam International Publications Ltd., London,
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34. Islamic Teachings for Ahmadi Muslim Children, Lajna Ima'illah,
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35. Pathway to Paradise, a Guide Book to Islam, Lajna Ima'illah,
USA, Silver Spring, MD, USA
36. The Words of Wisdom and Purification, Rashid Ahmad Chaudhry,
Islam International Publications Ltd., London, UK.
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Chaudhri, The London Mosque, London, UK.
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41. Basics of Religious Education, 3rd Edition, Sheikh 'Abdul Hadi,
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43. Commonsense About Ahmadiyyat, Faizur Rasul, An American
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Welcome to Ahmadiyyat, The True Islam
Fadl Mosque Publication, Washington, DC, USA.
44. Jama 'at Ahmadiyya Ka Ta'araf (Urdu), Mubashar Ahmad Khalid,
Department of Publications, Lajna Imai'llah, Karachi, Pakistan.
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Sajid Ahmad, Majlis Ansarullah, USA, Silver Spring, MD, USA
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Ahmadiyya Movement in Islam, Silver spring, MD, USA.
47. Salat, The Muslim Prayer Book, Islamic International Publications
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48. Dini Syllabus for the Training of "Nau Muba'in" (Urdu), Nazarat
Nashru Isha'at, Qadian, India.
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International, London, England.
50. Rabwah, Past and Present, Raja Nasrullah Khan, The Review of
Religions, Special Centenary Number, March 23, 1989, pp 10-27.
51. Ahmadiyyat Today, Ataul Mujeeb Rashed, The Review of
Religions, Vol. LXXX, No. 2, February 1985, pp. 17-23.
52. Fate of a False Prophet, Syed Hasanat Ahmad, American Fadl
Mosque Publication, 1985.
53. Mantle of Righteousness, Bashir Ahmad Orchard, The Review of
Religions, Vol. LXXXVIII, No. 12, December, 1993, p. 45.
54. Muriafat-i-Rasul, (Urdu) Collection from Sayings of the Prophet
Muhammad Mustafa , Hafiz: Muzaffar Ahmad, Rabwah, Pakistan.
55. Rules and Regulations of Tehrik-i-Jadid, Hameedullah, Vakil A 'la,
Tehrik-i-Jadid Anjuman Ahmadiyya, Pakistan, Revised Edition,
1998.
56. The Philosophy of Zak'at, Sheikh Mubarak Ahmad, London
Mosque Publication, London, UK.
57. The End of Fourteen Century and Advent of the Imam Mahdi (In
Urdu), Mohammad Azam Akseer, Department of Publication, Sadr
Anjuman Ahmadiyya, Qadian, India.
58. A Selection of the Sayings of the Holy Prophet , Basharat Ahmad
Bashir, Rabwah, Pakistan, August 1958.
59. The Status of Women in Islam, Khalil Ahmad Nasir, The
Ahmadiyya Fadl Mosque, Washington, DC
508
Welcome to Ahmadiyyat, The True Islam
INDEX
A
'Abdul Muttalib
Grandfather of the Holy Prophet 183
'Abdullah
Father of the Holy Prophet 183
'Abdullah Bin Sabah
A hypocrite 200
'Abdullah Chakralvi
Beliefs regarding Hadith 170
Ablution
Procedure to perform — 86
Prayers to be recited after — 88
Abraham
See under Hadrat Abraham and
Ibrahim
Abul Kalam Azad
Editorial written by — at the
demise of the Promised Messiah 228
Abu 'Abdullah bin Isma'il Bukhari
See underlrnkm
Abu 'Abdullah bin Yazid ibn Majah
See underlrnkm
Abu Bakr
See UnderHadrat Abu Bakr Siddiq
Abu Da'ud
See under Sihah Sittah
Abu Da'ud Sulaiman
See underlmam
Abu Hashim 'Abdullah
— ■, leader of a Shi' ah sect 211
Abu 'Isa bin Tirmidhi
See underlmam.
Abu Musa al-Ash'ari
— and battle ofJamal 202
Abu Talib
— as guardian of Holy Prophet 183
— and Hadrat 'All 201
Abu Ayiib Ansari
Holy Prophet stayed in Medina at
the home of — 185
Adam
Mentioned in the Holy Our 'an 70
Adhan
See UnderPrayer
Ahadith
Memorizing forty — 182
Ahmad bin Shu'aib al-Nasa'i
See underlmam
Ahmadi(s)
See also under Ahmadiyya Muslim
Jama'at
— Muslims 50,222, 265
Association of — Muslim Doctors 384
Association of — Muslim Architects
and Engineers 384
Association of — Muslim
Computer Scientists 384
Association of — Muslim Scientists 384
Association of — Muslim Students 384
Difference between — and
non-Ahmadi Muslims 272
Lahori— 307
Ahmadiyya
Khilafati— 293
Madrissah — 305, 352
Ahmadiyyat,
See under Ahmadiyya Muslim Jama'at
Ahmadiyya Muslim
— Medical association 384
Ahmadiyya Muslim Jama'at
Associations of — 384
Beliefs of— 261, 266
Conditions of initiation 268
Foundation of — 217
fntemational Headquarters of — 324
Organizational structure of — 318
The name — andAhmadiMuslims217, 221
Ahmadiyya Anjuman Isha'at Islam
— and split in the Jama 'at 307
Ahrar
— and anti-Ahmadiyya Movement 404
Ajnadan
Battle of—
196
509
Welcome to Ahmadiyyat, The True Islam
Alcohol
Aron
See under Prohibitions
Mentioned in the Holy Qur'an
70
'All
'Asr Prayer
See under Hadrat ' Ali Bin Abi Talib
See under Prayer
Allah/Allah's
Association(s) of the Jama'at
See also under God Almighty
Architects and Engineers — 384
— Name before eating
448
Computer Scientists —
384
Associating partners with — 21
Medical —
384
Attributes of —
61, 459
Scientists —
384
Beginning with the name of —
448
Students —
384
Belief in Unity of —
54,60
Aswad Ansi
Islamic concept of —
55
Rebellion against Islam
196
Obedience to —
24
Atfalul Ahmadiyya
Remembrance of — 83, 93, 125
Foundation of — 369
Spending in the cause of — 387
Pledge of —
370
Striving in the cause of —
Unity of —
288
54
Atta'awwudh
Worship of —
19
See under Prayer
Al-Yasa'
Attashsha-hud
See under Elisha
See under Prayer
Amin
Attributes
Finishing the Holy Qur'an and —
432
— of God Almighty
61
Amir Muhammad ibn Sa'iid
Auxiliaries of the Jama'at
Forefather of the House ofSa 'ud
206
Atfklul Ahmadiyya
369
.Amir
Lajna Ima 'illhh
362
Nasifatul Ahmadiyya
365
See under National Headquarters
Aminah
Majlis Ansarullah 370
Majlis Khuddamul Ahmadiyya
367
— , mother of the Holy Prophet
Amr Bin 'As
183
Ayyub
See under Job
Rebellion against Hadrat 'Ali
202
Angles
B
Belief in —
64
Functions & characteristics of —
66
The Islamic concept of —
Ansar
65
Bahishti Maqbarah
See under Qadian
New Converts in Medina
186
Baitul 'Atiq
Members of Majlis Ansarullah
370
Ansarullah
See under Mecca
Bai'at
See under Majlis Ansarullah
See under Initiation
Anjuman —
306
7en conditions of —
268
Antichrist
Baitud Du'a'
Task of the Messiah and — 276
'Aqiqa
5"ee under Qadian
Baitullah
See under Ka'bah
— ceremony
431
Baitul Fikr
'Arafat
See under Qadian
Staying at — during Haj/
158
Bakka
510
Welcome to Ahmadiyyat, The True Islam
See um/er Mecca
Chapters
Barahin-i-Ahmadiyya
Local — of the Jama 'at 360
See Books of the Promised Messiah
Charity
Basra
Giving in the way of Allah 412
March towards — for a battle
202
Circuits
Bath
— between Safa andMarwah 156, 160
Taking — before Prayer
104
Cleanliness
Taking — on Friday
118
— and offering Prayer 104
Taking — on 'Id Day
Battle
415
College(s)
Ta 'limul Islam — 350
— ofSaffain
Beliefs
202
Women's - (Jami'a Nusrat) 5/OCreation
Purpose of — of man 20
— ofAhmadiyya lama 'at 261, 266
The Islamic —
52
Blessings
D
Invocation of — on Friday —
121
Books
See also under Divine Scriptures
Dajjal
— of the Promised Messiah 258
See under Antichrist
Divine —
68
Darul Diafat
Books of Hadith
See under Rabwah
Categories of the —
179
Darul Ikram
Buddhisttua Maitreya
A hostel for orphans 382
Second coming of — and Buddhists44
Darul Qada
Bukhari
See under Rabwah
See under Sihah Sittah
Darweshan
Buyutul Hamd Scheme
See under ^Qadian
See unafer Rabwah
Da'ud
See under David
c
David
Mentioned in the Holy Qur 'an 70
Day of Judgement
Calendar
Belief in — 72
Hijri Qamri —
489
Day of Resurrection
Hijri Shamsi —
Call to Prayer
490
See underDecy of Judgement
Dhikr-i-Ilahi
See under Remembrance
See under Prayer
Cave
HadratAbuBakrin — Thaurl 85,195
Dhul-kifl
Holy Prophet in — Hira
184
See underEzekiel
Holy Prophet in — Thaw 185, 195
Dickerson
Centenary Jubilee Celebrations
— and ancient organisms 474
— scheme
381
Dietary Laws
— fund
Chanda
413
Islamic — 446
Divine Decree
See um/er Monetary Donations
511
Welcome to Ahmadiyyat, The True Islam
Islamic concept of Predestination
— scheme launched
311
and Free Will
73
374Faith
Divine Revelations
Articles of —
52,54
See under Revelation
Declaration of —
80
Divine Scriptures
Fajr Prayer
— to guide the mankind
24
See um/er Prayer
Divorce
Fast(s)/Fasting
— in the sight of Allah
428
See also under Ramadan
Dowie, Alexander
Kinds of —
149
Prayer duel with Promised
Obligatory —
149
Messiah andMahdi
251
Prayer on beginning —
147
Worldwide Publicity of the duel
255
Prayer on ending fast —
147
Leaves of Healing and —
251
Prohibited Days for —
150
Du'a'
Voluntary —
150
See under Supplication
Festival(s)
Du'a' -i-Janazah
'IdulGtr
414
See uDfiterFuneral
iduladhiyya
414
Durud Sharif
Fidyah
See underBlessings
Payment as a reparation
Payment in Ramadan
165
149
E
Fitrana
— monetary contributions
396
Forgiveness
Eating
Etiquette of —
446
Asking for —
Friday
Prayer before —
448
See also untfer Prayer
Prayer alter — a meal
448
Invoking blessings on the Holy Prophet
Eclipse
on — 121
Khutbah Thania and — Prayer 11 7
— of the Moon and the Sun 239
Elijah
Taking bath on —
119
Missing three consecutive -
— Prayerll7
Mentioned in the Holy Qur'an
70
Funeral
Elisha
See also underPmyer
Mentioned in the Holy Qur'an
70
— Prayer
138
Enoch
— service procedure
139
Mentioned in the Holy Qur'an
70
Estate
Islam and — of a deceased person
486
G
Ethics
Islamic concept of —
484
Gabriel
Ezekiel
Angel —
67
Mentioned in the Holy Qur'an
70
God Almighty
See also under Allah
F
Attributes of —
61
The Islamic concept of —
55
Gospel
Fadl-i-'Umar Foundation
— oflesus
59,68
— and Khifafat Library
345
Greeting
— each others
414, 452
512
Welcome to Ahmadiyyat, The True Islam
H
Hadith
Categories of the books of — / 79
Criteria to judge authenticity of a — 1 81
Source of guidance 169
The categories of — 180
Hadrat 'Abdullah Sanori
Letters of the Promised Messiah 348
Hadrat Abraham
Divine revelation and — 33
Mentioned in the Holy Qur 'an 70
House of God built by — 82
Sacrifice and Idul adhiyya 414
The institution of Pilgrimage 156
— andlshmael 157
Hadrat Abu Bakr Siddiq
Khilafatof— 195
— in cave Thaw 185, 195
Demise of — and glad tidings
of Paradise 196
Hadrat Abu Hanifah
A famous jurist 205
Hadrat Abu Huraira
A tradition related by — 62,127,131
204, 213, 439
Hadrat Ahmad ibn Hanbal
A famous jurist 205
Hadrat 'A'ishah
A tradition related by — 125, 153,451
Battle ofJamal 202
Hadrat 'All Bin Abi Talib
Khilafatof— 201
Battle ofJamal 202
Demise of — and glad tidings
of Paradise 203
Hadrat Amir Mu'awiyah
Commander of Muslim Forces 200
Rebellion against Hadrat 'AH 202
Hadrat Fatimah
Marriage to Hadrat AH 201
Hadrat Hafiz Burhanuddin
Demise of — 351
Hadrat Hakim Niiruddin
See under Khalifatul Masih I
Hadrat Hasan
Accession of — 203
Hadrat Ishmael
— andKhanaKa'bah 157
Festival of sacrifice ('Idul adhiyya) 414
Hagar and — 157
Hadrat Isma'il Shahid
A man of God 343
Hadrat Khadijah
Marriage to the Holy Prophet 184
Hadrat Malik ibn Anas
A famous jurist 207
Hadrat Maulvi 'Abdullah Sanori
Letters of— 348
Hadrat Maulvi 'Abdul Karim Sialkoti
Demise of — 351
Hadrat Maulvi Ghulam Rasvil Rajiki
Laid foundation ofJami'aAhmadiyya
in Rabwah 353
Hadrat Mirza Bashiruddin Mahmud
Ahmad
See under Khalifatul Masih II
Hadrat Mirza Ghulam Ahmad
See under Promised Messiah and Mahdi
Hadrat Mirza Nasir Ahmad
See under Khalifatul Masih III
Hadrat Mirza Tahir Ahmad
See underKhalifatul Masih IV
Hadrat Mo'inuddin Chishti
A man of God 343
Hadrat Mufti Muhammad Sadiq
The first editor of Al-Badr 385
Hadrat Muhammad bin Abu Bakr
— and Hadrat 'All 202
Hadrat Muhammad ibn Idris
al-Shafi'i
A famous jurist 205
Hadrat Muhammad Mustafa
See under Holy Prophet of Islam
Hadrat Muhiyyuddin ibn Arabi
A famous saint and scholar
225
513
Welcome to Ahmadiyyat, The True Islam
Hadrat Salman Faiisi
A tradition narrated by — 11 7, 132
Surah Al-Jumu 'ah and — 213
Hadrat Shahabuddin Suharwardi
A man of God 343
Hadrat Sheikh Ya'qub 'All 'Warn
First Editor of Al-Hakam 385
Hadrat Sufi Ahmad Jan
Promised Messiah took first Bai 'at in
his house
217
Hadrat Talha
— and Hadrat 'AH
199, 201
Hadrat 'Umar Faiuq
Khifafatof—
197
— andHijrah Calendar
198
Demise of — and glad tidings
ofParadise
198
Hadrat 'Uthman Ghani
Khifafatof—
199
Copies of Holy Our 7m
200
Demise of — and glad tidings
ofParadise
200
Hadrat Zubair
— and Hadrat All
199, 201
Hagar
— search lor water and food 158
Hajj
'Arafat
158
Hajj-i-Badl
155
— Mufrid
163
— Qifan
164
— service
159
— Tamatt'a
163
HajriAswad
160
Ihram
156, 159
Indiscretions during — and
reparations
165
Mink
158
Muqam-i-lbfahim 156, 160
Muzdalifah
161, 188
Obligations of —
157
RamiulJumar
156
Rites of —
158
Safa andMarwah
156, 160
Talbiyyah
159
Tawaf
156, 160
The requirements of —
155
Types of —
162
'Umrah
162, 163
Hajjatul Wida'
See underHoly Prophet of Islam
Hajri Aswad
See under Hajj
Halima
Nurse of the Holy Prophet
185
Hand(s)
Using right —
451
Harun
See under Aron
Headquarters
International —
324
National —
357
Elections of office-bearers
357
Local chapters
360
— Amir
359
— Majlis 'Amla
358
— Missionary in-charge
360
Heaven
Islamic concept of —
471
Hell
Islamic concept of —
471
Hijrah
See under Migration
Hijri
— Qamri Calendar 186, 191, 489
— Shamsi Calendar
490
Holy Books
See under Divine Books
Holy Qur'an
— is Word of God 1 73, 1 77
Prophets mentioned in the —
70
Revelation of —
171
Sajdah Tilawat
174
Shortest chapter of —
174
Some facts about the —
173
Surah Fatihah
107,140
Surah Al-lkhlas —
108
The last chapter revealed
174
The last revealed Book
68
Holy Prophet of Islam
Birth and life of —
183
Charter of Freedom —
186
Divine revelations 30
First Revelation to the —
173, 184
Hi/rat (Emigration) of the — to
Medina
186
— asKhatamun Nabiyyin
281
514
Welcome to Ahmadiyyat, The True Islam
— in cave Hira 184
Illness and demise of the — 190
Mentioned in the Holy Qur 'an 70
Mosque of the — 185
Practice of the — 177
Sayings of the — 1 79
The farewell address of the —
(Hajjatul Wida' ) 187
The — and his adversaries 76
The last revelation to the — 174
Hospital(s)
Ahmadiyya — in Africa 380
Fadl-i-'Umar — 354
Humanity
Unification of- through Islam 44
Hurmat Bibi
First wife of the Promised Messiah 229
Hud
Mentioned in the Holy Qur 'an 70
I
Ibn Majah
See under Sihah Sittah
Ibn Saba
Leader of Egyptian rebel group 201
Ibrahim
See also under Abraham
Muqam-i-Ibrahim 158, 162
Suhufi— 38,68
'Idul adhiyya
— festival 414
'Idul fitr
— festival 414
'Id fund
— monetary donations 412
Ihram
See underHaji
Ilyas
See under Elijah
Imam
See also underYmyer
Hidden — 45
— Abu Abdullah bin
Isma'U Bukhan 179
— Abu Abdullah bin Yazid
ibn Majah 179
—AbuDa'udSulaiman 179
— Abu Hani fa
— Abu 'Isa bin Tirmidhi 179
— Ahmad bin Shu 'aib al-Nasa 'i 1 79
-Malik 180
— Muhammad bin Hanfiyyah 211
— Muslim bin Hajjaj 1 79
Second coming of Hidden — 44
Imam J'far Al-Sadiq
Leader of a Shi 'ah group 208
Imam Mahdi
Advent of— 44, 48, 213, 216, 218, 275
— andMasih are the same person 279
Inheritance
Laws of — 486
Initiation
First — at the hands of the
Promised Messiah and Mahdi 216
Conditions of — to join
Ahmadiyya Muslim Jama 'at270\v\]\[
See under Gospel
Institutions
Various — of the Jama 'at 305, 373
Intoxicants
See also under Prohibitions
Use of — prohibited 454
Iqamat
See underPrayer
Isaac
Mentioned in the Holy Qur 'an 70
'isa
See under Jesus
'Isha' Prayer
See underPrayer
Ishaq
See under Isaac
Ishmael
House of God built by
— and Abraham
Islam/Islamic
— and a Muslim
— beliefs
32
82, 157
52
■ Calendars 186, 489
■ concept of equality of mankind 483
■ concept of ethics 484
515
Welcome to Ahmadiyyat, The True Islam
— concept of Heaven and Hell
471
— concept of Jinn
476
— concept of Justice
480
— concept of predestination and
free will
73
— concept of revelation
459
— concept of the salvation 470
— concept of the soul
463
— concept of life after death464
— eating manners and etiquette
446
— is a comprehensive religion
36
— is a universal religion
31,34
— law
168
— prohibitions
453
— worship
79
Khilafatin —
192
Prohibitions concerning Marriage
417
Revival of —
212
Sects in —
204
Some distinctive features of —
36
The five pillars of —
80
The Holy Prophet of —
183
The name — is given by God
32
Unification of humanity through -
-44
Isma'il
See under Ishmael
Istikharah Prayer
See under Prayer
Ftikaf
See under Ramadan
'Izra'il
Angel —
67
Jami'
A book of traditions
180
Jamratul 'Aqba
Stone throwing at —
161
Jamratul 'Ula
Stone throwing at —
161
Jamratul Wasta
Stone throwing at —
161
Jesus
Demise of —
263
Divine revelation
35
— mentioned in Qur'an
70
— and his opponents
76
— migration to India
263
Jethro
Mentioned in the Holy Qur'an
70
Jihad
The concept of — 288
Types of —
291
Jinn
Islamic concept of —
476
Job
Mentioned in the Holy Qur'an
70
John
— the Baptist
70
Jonah
Mentioned in the Holy Qur'an
70
Joseph
Mentioned in the Holy Qur'an
70
Jurisprudence
Schools of —
205
Justice
Islamic concept of —
480
Jacob
Mentioned in the Holy Qur'an
70
Jalsa Salana
Chanda —
401
— system in the Jama 'at
401
Jama'at/Jama'ats
Various — associations
384
Various schemes of the —
373
Various institutions of the — 373
Chanda system of the —
387
— various other functions
432
Jami'a Ahmadiyya
History of —
351
K
Ka'bah
Building of —
82
Pilgrimage
154
Kalimah Shahadah
— ■, the first Pillar of Islam
81
Karl R. Woese
Prokaryotes and eukaryotes
478
Khadijah
See under Hadrat Khadijah
Khalid Bin Walid
Commander of Muslim Army
196
516
Welcome to Ahmadiyyat, The True Islam
Khalifatullah
Khutbah: Thaniyyah
Definition of —
189
— and Friday Prayer
118
Khalifatul Masih
Kiifah
Definition of —
318
The Capital of Islam moved to —
201
Election of —
301
Kusiif Khusiif
Status of —
302
See under Eclipse
Khalifatul Masih I
Khilafatof—
304
L
Bai'at at the hands of
the Promised Messiah
217
Khalifatul Masih II
Commentary of the Holy Qur 'an
308
Lailatul Qadr
Election as — and split in Jama 'at
307
Prayers and —
152
Khilafatof—
306
Lajna Imai'llah
Some of the writings of —
309
Foundation of —
362
Prophecy concerning —
243
Pledge of —
365
Khalifatul Masih III
Law(s)
Khilafatof—
310
Islamic Dietary —
446
Khalifatul Masih IV
Islamic —
168
— of inheritance
486
Book, "Revelation, Rationality,
Knowledge, and Truth " by —
313
Leaves of Healing
International Bai 'at
313
Alexander Dowie's newspaper
251
Khilafatof—
312
Library
Migration to England
312, 329
Children 's Boole Section
346
Muslim Television Ahmadiyya
313, 355
Khilafat —
345
Translations of the Holy Qur 'an
314
— News about Jama 'at
349
Khalifatunnahi
Preservation Section
346
Definition of
193
Rare writings and manuscripts
348
Khatamun Nabiyyin
Rare pictures section
Text Book Section
348
346
See underYioXy Prophet of Islam
Life
Khawariji
Islamic concept of — after death
464
— andHadrat ' Ali
203
— after death
72
Khilafat
Means of attaining purpose of —
24,26
Blessings of —
298
Religion helps to achieve the
Establishments of —
296
object of —
28
Era of —
299
The purpose of man 's —
19
Functions and Powers of — 298
London, UK
Institution of —
286
First Ahmadiyya Mission in —
355, 407
— Day
433
Migration of Khalifatul
— in Ahmadiyyat
293
Masih TV to —
312, 329
— in Islam
192
Muslim Television Ahmadiyya
355
— Library
345
— > Second manifestation of
Divine Power
301
Need for a —
Signs of —
295
297
Wembley Conference
Lot
Mentioned in the Holy Qur 'an
355
Khuddamul Ahmadiyya
70
Foundation of —
367
Pledge of —
368
Luqman
517
Welcome to Ahmadiyyat, The True Islam
Mentioned in the Holy Qur 'an 70
Lut
See underLot
M
352
332
Madrissah
— Ahmadiyya
— tul-Hifz
Magazines of the Jama'at
Al-Hakam andAl-Badr 385
Review of Religions 386
Tash hidhulAdh ban 369, 386
Maghrib Prayer
See underVrayer
Mahdi Mir
Second coming of — and Sikhs 44
Majlis Ansarullah
Foundation of — 370
Pledge of— 372
Maj lis-i-Mushawarat
See um/er Majlis-i-Shura
Majlis-i-Shura
Hadrat 'Umar and the fust — 198
General rules of — 321
International — 320
National— 323
Malik ibn Anas
A famous jurist 205
Mankind
Islamic concept of equality of — 483
Marriage
Announcement of — (Nikah) 420
Prohibitions concerning — 419
Wal'ima 427
Divorce 428
Marwah
Circuits between Safa and — 156, 158,160
Maryam Marriage Fund 413
Masih
See under Messiah
Masih Ma'ud
See also under Promised Messiah &
Mahdi
— Day 433
Masjid Nabawi
— and Holy Prophet 's residence 191
518
Mash'aral-Haram
Hajj service and — 161
Maulvi Muhammad 'Ali
Split in Jama 'at and — 307
Mecca
Bakka 156
Birthplace of Holy Prophet of
Islam 183
House of God in — 156
Migration of Holy Prophet of Islam
Irom — to Medina 185
Successful return of Holy Prophet of
Islam Irom Medina to — 186
Medina
Migration of Holy Prophet of Islam
Irom Mecca to — 185
Mosque of the Holy Prophet in —185, 191
Yathrib 186
Messiah
See also under Promised Messiah and
Mahdi
Ahmadiyya interpretation of the
advent of the— 277
— and Mahdi are the same person 279
Non-Ahmadi Muslim 's concept of
the advent of the — 276
The second advent of the — and
Mahdi 213, 275
Michael
Angel— 67
Migration
Holy Prophet's— to Medina 186
Mina
— and rites of Hajj 158, 161
Minaratul Masih
See um/erQadian
Mirza Fadal Ahmad
Son of the Promised Messiah 229
Mirza Hadi Beg
— moved from Samarkand to
Punjab 225
Mirza Sultan Ahmad
Son of the Promised Messiah 229
Missionary In-charge
See unaferNational Headquarters
Monetary Donations
Chanda 'Am 396
Chanda Jalsa Salana 401
Chanda Wasiyyat 397
Welcome to Ahmadiyyat, The True Islam
Fitfana
396
The main obligatory —
393
Zakkt
393
Moses
Divine revelations and —
33
Mentioned in the Holy Qur'an
70
— and Pharaoh
38, 76
Mosque
Aqsa — > Rabwah 311
Basharat — , Spain
311
— of the Holy Prophet
190
Prayer at entering the —
84
Prayer at exiting —
85
Visiting a —
84
"Yadgiri —, Rabwah
354
Mu'adhdhin
See under Prayer
Muhajirun
Migration of Muslims to Medina
186
Muhammad
See unaferHoly Prophet
Muhammad bin Abdul Wahhab
Founder of Wahhabi Muslim sect
206
Mu'jam
A book of traditions
180
Mukhtar Saqfi
Founder of a Shia Sect
211
Muqam-i-Ibrahim
See underHa)}
Musleh Ma'ud
See also under Khalifatul Masih II
The prophecy concerning —
243
— Day
\/[ 11 C Q
433
IvlLlact
See underMoses
Musailma Kadhdhab
Rebellion against Islam
196
Musleh Ma'ud
See under Khalifatul Masih II
Muslim bin Hajjaj
See underlmam
Muslim(s)
Abmadi — 50,222,265
Ceremonies
417
Festivals
414
Islam and a —
32,42
— , a book of traditions
180
Muslim Television Ahmadiyya
(MTA)
Start of— 313, 355
Musnad
A book of traditions 1 79
Muzdalifah
Rites of Hajj and — 161,188
N
365
Nabi
See also under Prophet
Siratun — Day
Nasiratul Ahmadiyya
Foundation of —
Pledge of —
Nawafil
See underPmyer
Newspapers of the Jama' at
Al-Badr
Al-Hakam
DaiiyAlfadl
Weekly International Alfadl 386
Nikah
See also under Marriage
— sermon
Some requirements before —
Nisa'i
See under Sihah Sittah
Noah
Divine revelations and —
Mentioned in the Holy Qur'an
Nuruddin
See under Khalifatul Masih I
Nusrat Jahan
Educational Institutions & Medical
Centers under — Scheme 380
— Academy in Ghana 380
— Scheme 311, 379
Second wife of Promised Messiah 229
433
366
385
385
386
421
423
33
70
Pandit Lekh Ram
Prophecy regarding —
248
519
Welcome to Ahmadiyyat, The True Islam
Paradise
See Under Heaven
Pharaoh
— and Moses 36
— body preserved 38
Pilgrimage
See also uzwferHajj
Last — (Hajjatul Wida ') 187
The institution of— 82, 156
Polygamy
— in Mam 429
Pork
Prohibition of eating — 453
Prayer(s)
Ablution before — (Wudu') 85
Arabic part of — 105
'Asr— 99
Atta'awwudh 107, 140
Attashsha-hud 112
Call to — (Adhan) 90
Daily— 95
Determination of intention for — 105
Du'a-i-Qunut 115
Dufud Sharif 113
Fajr— 100
Fard — 98
Forbidden times for — 102
Friday — service 116
Funeral —
138
'Iduladhiyya
414
'Idulfitr
414
Imam
95
Importance of praying in one's
own language
98
Iqamat
93
'Isha' —
101
Istikharah —
137
Jilsa
111
Maghrib —
101
Mu'adhdhin
89
Nafal/NawaSl — 122
Number of Rak at in each —
99
obligatory —
98
Offering — in congregation 79, 97, 99
Offering — while on journey
102
— after finishing a meal
448
— at some other occasions 449
— at the time of sneezing
450
— before eating
448
— before undertaking an activity
449
— on termination of an activity
449
Prerequisites and Conditions
regarding offering —
103
Qada
99
Qa'dah
112
Qauma
110
Qibla
103
Qiyam
95
Qunut prayer —
115
Remembrance of Allah
128
Remembrance of Allah after —
125
Ruku'
109
Sajdah
110
Salutations
114
Sujudus Sahv
121
Sunnah —
98
Tahajjud —
124, 145, 151
Taking bath before —
104
Thank
.
106, 140
Tahmid
110
Takbir-i-Tahrima:
106, 416
Tasbih
109
Tasmiyyah
107, 141
Tasmi
no
Tayammum Procedure
89
Timings of the —
100
Travih —
151
Types of —
98
Vitr —
115
Voluntary —
122
Zuhr —
100
Prohibition(s)
— concerning marriage
419
— of drinking alcohol
454
— of eating pork
453
— of gambling
455
— of placing flowers on graves
458
— of taking interest
456
Promised Messiah and Mahdi
A list of the books of the —
258
Ahmadis and advent of the
— 277,279
Appointment as a Reformer
Brief life history of —
225
Children of the —
229
Claim as Imam Mahdi
50, 215
Claim as Messiah
217
Claims of the —
230
Conditions ofBai'at
270
Demise of —
227
Dire end of Dr. Alexander Dowie
251
Demise of father of —
226
Extraordinary knowledge of
the Holy Our 'an
242
First Jalsa Salana
401
520
Welcome to Ahmadiyyat, The True Islam
First Marriage of the —
229
Qur'an
Foundation of Ahmadiyya Muslim
See under Holy Qur'an
Jama 'at 50, 214
Fulfillment of the prophecies
R
of the —
243
Heavenly signs in support of the —
238
Mission of the — 233
Mujaddidofthe 14th century
280
Rabwah, Pakistan
Non-Ahmadi Muslims ' concept
Aqsa Mosque
311
of the advent of —
276
Bahishti Maqbarah
309, 327
— day
433
Baitul Kafamah
378
Prophecy concerning birth of
Buyutul Hamd Scheme
381
a son
243
Centenary Jubilee Scheme
381
Prophecy regarding Lekh Ram
248
DarulDiafat
377
Revelation about father's demise
226
DarulQada
373
Second marriage of the —
229
Kafalat-i-Yatama 378
Signs of eclipses of the moon and
Fadl-i- 'Umar Foundation
374
the sun
239
Fadl-i- 'Umar Guest House 3 77
Status of the —
235
Fadl-i- 'Umar Hospital
354
The second advent of the — 275
Ten distinctive favors of God
236
Foundation of— 309, 328
Prophet(s)
Tami' a Ahmadiyya
351
Jami'a Nusrat
350
See also underKoly Prophet of Islam
— mentioned in the Holy Qur'an
70
Jkmi'a tul Mubashshirin
352
— are human beings
72
Khilafat Library
345, 377
Types of —
192
Nusrat Jah'an Scheme
379
Prostration
SadrAnjuman Ahmadiyya
329
Prayer during — 98, 111
Ta'limul Islam College
350
Psalms
Tal'lmul Islam High School 349
— of David
68
Tehrik-i-Jadid
336
WaqSArdi Scheme
382
Q
Waqf-i-Jadid
342
WaqSNau Scheme
382
Rak'at/Rak'at
Qa'dah
Number of — in each Prayer
99
See anafer Prayer
Ramadan
Qadian, India
See also under Fast(s)/Fasting
Bahishti Maqbarah (Heavenly
Fasting in —
145
Graveyard)
327
I'tikaf (Retreat) during — 151
Baitud Du'a'
326
Lailatul Qadr
152
BaitulFikr
326
Travih Prayers
151
Darwesh'an —
325
Rami-ul-Jumar
Migration from —
325
— and rites ofHajj
156
Minaratul Masih
325
Qibla
Raphael
See underPmyer
Angel —
67
Quba'
Religion(s)
The first Muslim Mosque in —
185
Islam is a comprehensive — 36
Quniit Prayer
Islam is a universal —
34
See underPmyer
— helps achieve the object of life
28
521
Welcome to Ahmadiyyat, The True Islam
Significance of —
28
WaqSArdi
382
The continuity of —
29
WaqGNau
382
Unity of —
Ti 1 "
31
School(s)
Religious
Ta 'limul Islam High
349
The Apex of — development
31
Industrial —
350
— Founder's Day 433
Shri Nishkalank Avtar
Remembrance
Second coming of — and Hindus
44
— of Aim
128
Shi'ites
— of Allah after finishing Prayer
125
Shia stream of Islam
205, 206
Revelation
The Larger — Subsects
210
Islamic concept of —
459
SUiii'flih
— from God descends in words
266
U11U fALU
— about the demise of the Promised
See under Jethro
Messiah 's father
226
Sihah Sitta
Ruku'
Famous books of traditions
180
See underPrayer
Sin(s)
Ruqayyah
Repentance from —
Wife ofHadrat 'Uthm'an
199
Sneezing
Prayers after —
450
s
Soashyant
Second coming of — and
Zoroasterians
44
Sadqa
Solomon
See under Charity
Mentioned in the Holy Qur'an
Soul
Islamic concept of —
70
Sadr Anjuman Ahmadiyya
See um/er Rabwah
463
Safa
Spending
Circuits between — and
See also under Charity
— in the Cause of Allah
387
Marwah 156, 158
Sahihain
Striving
See also under Jihad
A book of traditions
80
Highest —
290
Sajdah
Sufis
See also under Prostration
Cryptic sects of —
75
— Tilkwat
— sahv
174
121
Sulaiman
Salat
See under Solomon
See underPrayer
Sunan
Salih
A book of traditions
Sunnah
180
Mentioned in the Holy Qur'an
70
See also underPrayer
Salman Farisi
Practice of the Prophet of Islam
Sunnis
177
— and advent of the Messiah and
A major subsect of Muslims
207
Mahdi
213
The Schools of Jurisprudence
205
Schemes of the Jama' at
TheAhmadis sect of —
212
The Wahhabis sect of —
206
BuyutulHamd
Centenary Jubilee Scheme
381
381
Supplication(s)
Fadli 'Umar Foundation
374
Silent — (Du 'a') 131
NusratJahan 311, 379
Surah —Al-Fatihah
522
108, 141
—Al-Ikhlas 109
— Ya Sin, recited at the death bed 138
Welcome to Ahmadiyyat, The True Islam
'Umar Faruq
See under Hadrat 'Umar Faruq
Ummati Muslimah
Division of — 204
Ummi Kulthum
Wife of Hadrat 'Uthman 199
Tahajjud
'Umrah
See also underPmyer
See underHaj}
Late night voluntary Prayer 115, 124, 145
Talbiyyah
Unity of God
See under Allah
See under Hajj
'Uthman Ghani
Taravih Prayers
See under Hadrat 'Uthman Ghani
See under Prayer
Tarkah
See under Estate
V
Tasmi'
See under Prayer
Tawaf
Vitr Prayers
See under Circuits
See under Prayer
Tawrat
Voluntary Chandas (Donations)
See underTorah
'IdFund
412
Tayammum
Other —
413
See under Prayer
— procedure
89
w
Tehrik-i-Jadid
Chanda —
403
Wahhabis
Daftars or Phases of —
410
Demands of —
405
A Sunni Muslim Sect
206
Foreign Missions under —
407
Walima
Objectives of —
404
— function
427
Tehrik-i-Jadid Anjuman
Ahmadiyya
Waqfi Ardi
See under Rabwah
— Scheme
382
Tirmidhi
Waqf-i-Jadid
See under Sihah Sittah
Chanda —
410
Torah
Waqf-i-Nau
Holy Book of Jews
68
— Scheme
382
Travel
Salat during —
102
Wasiyyat
Travih Prayers
Chanda —
Nizkmi —
397
397
See under Prayer
Will
u
See under Wasiyyat
Woman in Islam
Divorce
428
Marriage
417
Polygamy
429
523
Welcome to Ahmadiyyat, The True Islam
Segregation of sexes 443
— as daughter 441
— as mother 438
— as wife 440
Worship
Islamic — 79
Meaning of — 23
Wudu'
See under Ablution
Y
Yadgiri Mosque
First Prayer led by Hadrat
Khalifatul Masih II in —
Yahya
See under John
Yarmuk
Battle of—
Ya'qub
See under Jacob
Yathrib
See unoferMedina
Yunus
See um/er Jonah
354
196
Yusuf
See under Joseph
Zabur
See under Psalms
Zaidis
A sect ofShi'ites
Zakat
See also under Charity
Obligation of paying —
— and Jama 'at's Chanda
Rates of payment
— is a pillar of Islam
Zakariyyah
See umferZechariah
Zam Zam
Sacred water fountain in Mecca
Zechariah
Prophet — mentioned in the Holy
Qur'an
Zahi Prayer,
See underPmyer
208
165
167
394
82
158
70
524
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