Prophet Muhammad (SAW) prophesied that in the latter days, Muslims would split off into 73 sects. Out of all these, one sect will be heaven-bound while the rest (72) will be Hell-bound. This Heaven-bound sect will be a Jama’ah which has one leader (Imam). Today that sect is the Ahmadiyya Muslim Jama’ah.

Hadith #1

You would tread the same path as was trodden by those before you inch by inch and step by step so much so that if they had entered into the hole of the lizard, you would follow them in this also. We said: Allah’s Messenger, do you mean Jews and Christians (by your words)” those before you”? He said: Who else (than those two religious groups)?

[Sahih Muslim 2669a]

Hadith #2

Narrated Abu Hurayrah:

The Prophet (ﷺ) said: The Jews were split up into seventy-one or seventy-two sects; and the Christians were split up into seventy one or seventy-two sects; and my community will be split up into seventy-three sects.

[Sunan Abi Dawud 4596]

Hadith #3

Abu `Amir al-Hawdhani said:

Mu`awiyah b. Abi Sufiyan stood among us and said: Beware! The Apostle of Allah (ﷺ) stood among us and said: Beware! The people of the Book before were split up into seventy two sects, and this community will be split into seventy three: seventy two of them will go to Hell and one of them will go to Paradise, and it is the united community.

[Sunan Abi Dawud 4597]

Hadith #4

Narrated Abu Hurairah:

that the Messenger of Allah (ﷺ) said: “The Jews split into seventy-one sects, or seventy-two sects, and the Christians similarly, and my Ummah will split into seventy-three sects.”

[Jami` at-Tirmidhi 2640]

Hadith #5

It was narrated from ‘Awf bin Malik that the Messenger of Allah(ﷺ) said:

“The Jews split into seventy-one sects, one of which will be in Paradise and seventy in Hell. The Christians split into seventy-two sects, seventy-one of which will be in Hell and one in Paradise. I swear by the One Whose Hand is the soul of Muhammad, my nation will split into seventy-three sects, one of which will be in Paradise and seventy-two in Hell.” It was said: “O Messenger of Allah, who are they?” He said: “The united community.”

[Sunan Ibn Majah 3992]

Hadith #6

It was narrated from Anas bin Malik that the Messenger of Allah (ﷺ) said:

‘The Children of Israel split into seventy-one sects, and my nation will split into seventy-two, all of which will be in Hell apart from one, which is the united community.”

[Sunan Ibn Majah 3993]

Hadith #7

Narrated ‘Abdullah bin ‘Amr:

that the Messenger of Allah (ﷺ) said: “What befell the children of Isra’il will befall my Ummah, step by step, such that if there was one who had intercourse with his mother in the open, then there would be someone from my Ummah who would do that. Indeed the children of Isra’il split into seventy-two sects, and my Ummah will split into seventy-three sects. All of them are in the Fire Except one sect.” He said: “And which is it O Messenger of Allah?” He said: “What I am upon and my Companions.”

[Jami` Tirmidhi 2641]
[Sahih by Shuaib Al Arna’ut]
[Hasan by Albani]

When Will 73 Sects Form?

As per ahadith, this great division will happen at the time of the Messiah & Dajjal:

“The one-eyed Dajjal, the misguided messiah, will emerge from the direction of the east in a time of division and conflict among the people.”

_{[Musnad Sahih]}

Stick To Jama’ah & Leave The Sects

The Prophet ﷺ stated that during the time of Ad-Dajjal, Muslims ought to pledge allegiance and faithfully stick to the one Jama’ah and leave all other hell-bound sects:

Narrated Hudhaifa bin Al-Yaman:

The people used to ask Allah’s Messenger (ﷺ) about the good but I used to ask him about the evil lest I should be overtaken by them. So I said, “O Allah’s Messenger (ﷺ)! We were living in ignorance and in an (extremely) worst atmosphere, then Allah brought to us this good (i.e., Islam); will there be any evil after this good?” He said, “Yes.” I said, ‘Will there be any good after that evil?” He replied, “Yes, but it will be tainted (not pure.)” I asked, “What will be its taint?” He replied, “(There will be) some people who will guide others not according to my tradition? You will approve of some of their deeds and disapprove of some others.” I asked, “Will there be any evil after that good?” He replied, “Yes, (there will be) some people calling at the gates of the (Hell) Fire, and whoever will respond to their call, will be thrown by them into the (Hell) Fire.” I said, “O Allah s Apostle! Will you describe them to us?” He said, “They will be from our own people and will speak our language.” I said, “What do you order me to do if such a state should take place in my life?” He said, “Stick to the group of Muslims and their Imam (ruler).” I said, “If there is neither a group of Muslims nor an Imam (ruler)?” He said, “Then turn away from all those sects even if you were to bite (eat) the roots of a tree till death overtakes you while you are in that state.”

_{[Sahih al-Bukhari 7084]} 

Definition of Jama’ah According to Scholars

This can be read in detail here: https://whiteminaret.org/khilafat/after-messiah/#Definition_of_Jamaah_According_to_Scholars

ONLY JAMA’AH IS JAMA’AH AL-AHMADIYYA

By definition of the word, the only “Jama’ah” on earth is the Ahmadiyya Muslim Community i.e. the only group with an Imam/ Khalifa. 

The Ahmadiyya Muslim Jama’ah that fits this definition of Jama’ah, as it is the only Jama’ah today united under one single Imam. Thus, Ahmadiyya Muslim Jama’ah is in essence the true Ahlus Sunnah Wa’l Jama’ah.

Hazrat Khalīfatul Masīh I, Maulānā Ḥakīm Maulwi Nūrudīn (RA ) states:

“In this age, there is no Ahlus-Sunnah wa’l-Jama’ah on the face of the earth except [for] the Aḥmadīyyah. The Jama’ah will only be the one with an Imām. If we were to line up our opponent Muslims in one row, would they be able to have one Imām? Absolutely Not! [However], yes, it is the unique characteristic of the Aḥmadīyyah Jama’ah that it has an Imām. Thus, at this time, except for Ahmadis no one [else] is from Ahlus-Sunnah wa’l-Jama’ah.“

_{[Al Hakam, Feb 21, 1910, pg. 3]}

Conclusion

• Ahadith of Prophet (SAW) make it clear that the Muslim Ummah will be divided into 73 sects.
• The division will happen during the time of Ad-Dajjal.
• The heaven-bound sect will be united under a single leader/Imam.
• The Ahmadiyya Muslim Jama’ah represents the heaven-bound sect of the latter days that Muhammad (SAW) prophesied.

Related Articles

Every year on 12th Rabi’ al-Awwal, millions of Muslims around the world, particularly in Yemen, Egypt, and the Indian subcontinent, celebrate Mawlid or Eid Milad al-Nabi – which is the commemoration of the birth of the Holy Prophet Muhammad ﷺ. These gatherings usually involve speeches, poetry recitations, processions, and festive celebrations – most of which are outward and ostentatious in nature.

However, as Ahmadi Muslims, it is important to remember the clear guidance given by the Messiah and Imam of the Age, Hazrat Mirza Ghulam Ahmad (AS).

Mawlid Al-Nabi: An Innovation Not Established by the Prophet ﷺ

The Holy Prophet ﷺ himself never celebrated his own birthday, nor did the Sahaba (RA), and nor the early generations of Muslims. Love for the Prophet ﷺ was not expressed outwardly through annual festivities, but rather by obedience, following his Sunnah, and upholding his mission.

This is exactly what Mirza Ghulam Ahmad (AS), the Promised Messiah and Mahdi, made clear – that true love for our beloved master, the Holy Prophet ﷺ, is demonstrated through practice of his teachings, not through innovations (bid‘ah).

Stance of the Promised Messiah (AS) on Mawlid

The Promised Messiah (AS) was asked whether Mawlid Majalis (gatherings commemorating the birthday of the Holy Prophet ﷺ) could be convened. He (AS) gave a detailed reply with clear guidance for Ahmadis. Below is a portion; the full answer can be read in the attached Urdu and English scans.

“If a meeting is held for the upholding of Islam and remembrance of the Prophet ﷺ, it comes under the kind of meetings which are permitted. The audience must be offering Durud. No innovations must take place there. The speeches must contain only the events of the life of the Holy Prophet ﷺ and the people should be praising God and praying for the Prophet.”

_{[Al Hakam, April 30th, 1904, pg 3] [English Scan]}

Furthermore, Ahmad (AS) constantly explained that Muslims should remember the Holy Prophet ﷺ every single day, not just once a year. He taught that reducing the Prophet’s ﷺ remembrance to a single day of festivities diminishes his true greatness.

He (AS) repeatedly stressed that the Prophet ﷺ must be remembered in every prayer, and that a true Muslim should send abundant Durood upon him daily – as that is a direct command of Allah in Holy Qur’an 33:57. According to Ahmad (AS), honouring our beloved master ﷺ truly was not through rituals, but in living his example in our daily lives – reflected in our actions, speech, and morals – while remaining firmly attached to the Qur’an and Sunnah as the real expression of love.

Stance of Khalifatul Masih I (RA) on Mawlid

Hazrat Hakeem Maulvi Noor-ud-Din (RA), Khalifatul Masih I, made it abundantly clear that Muslims have only two Eids. Therefore, calling or celebrating Mawlid as “Eid Milad” is a bid‘ah, and that true love for the Prophet ﷺ should be expressed as Masih Maud (AS) taught and expressed himself – by following the Qur’an and Sunnah, not through innovations:

“Eid Milad is a bid’ah. There are only two Eids. In this way, people will keep creating new Eids and Ahmadis will say that there should be an Eid on the day of Mirza Sahib’s first revelation and Eid on the day of his death […] The greatest lovers of the Prophet ﷺ were the Sahaba, and they did not create a third Eid. If Eid Milad was permissible, then Hazrat Sahib [the Promised Messiah (AS)], who was a great lover of the Prophet ﷺ, would have observed it. To create such an Eid is a sign of ignorance, and those who create it only want to please the masses, otherwise they have no religious zeal.”

_{[Irshadat-e-Noor, vol 2, pg 352-353]}

Stance of Beloved Huzoor (ATBA) on Mawlid

In his Khutbah (Friday Sermon) on March 13, 2009, on the topic “True Commemoration of the Blessed Life of the Holy Prophet ﷺ”, Hazrat Mirza Masroor Ahmad (atba), Khalifatul Masih V, stated:

“The life of our beloved Prophet can be discussed at different times throughout the year, and such gatherings should be held. This has been the practice of the Ahmadiyya Muslim Community, and this is what the community does. Therefore, it is not tied to any specific day, but even if a specific day is designated for holding these gatherings and discussing the Prophet’s life—which is always discussed—there is no harm in it if it happens across the country and the world. However, it is essential that no innovations are included.”

_{[Alislam: Friday Sermon, March 13th, 2009]}

This question about celebrating Mawlid Jalsa was also once posed to Beloved Huzoor (atba) by a young female, to which Huzoor (atba) replied that while commemorating Jalsa Eid Milad Al-Nabi in the way many Muslims do is incorrect, it is also wrong to label it entirely forbidden. He explained that even in Qadian and Rabwah, people celebrated it by reciting “Salle Allah” and decorating their homes with lamps, lights, and small flags.

Huzoor (atba) clarified that celebrations are only forbidden when they involve harmful innovations. However, if such events are observed to highlight the message of Islam and the Holy Prophet ﷺ – for example, as a Jalsa Seerat-un-Nabi which we Ahmadis started and hold in many countries today – then there is no harm in them:

“Who says we do not celebrate it? We do not celebrate Milad-un-Nabi Jalsa on that day, which was started by the Non-Ahmadis. Seerat-un-Nabi Jalsa was started by Ahmadis, before that it was non-existent. When Hindus and Christians started their accusations against the Holy Prophet (SAW), at that time, above all others, the Promised Messiah (AS) responded to them. The Jalsas started in the time of Hazrat Musleh Maud (RA) and Seerat-un-Nabi Jalsas are now held today […] Hence we do not condemn it, in fact we started it. These people just celebrate Milad-un-Nabi once annually, talk a bit and then settle back down.”

_{[Waqf-e-Nau Class, June 8th, 2014]}

Furthermore, Ahmadi Muslims pretty much celebrate “Eid Milad-un-Nabi ” every single day. How?

Because beloved Huzoor, Hazrat Khalifatul Masih V (atba), has instructed all Ahmadis around the world to send Salawat (Durood Sharif) upon the Holy Prophet ﷺ at least 200 times daily (with age-based guidance for younger members). This practice shows that Ahmadis are remembering, honouring, and drawing closer to the Prophet ﷺ every single day throughout the year, and not just one day.

Conclusion

While millions of Muslims around the world celebrate Mawlid or Eid Milad Al-Nabi, Ahmadi Muslims should remember the clear guidance of the Promised Messiah (AS): the true way to honour the Holy Prophet ﷺ is through daily love and obedience, sending abundant Durood upon him and his progeny, and reflecting and studying his life – not through innovations that he himself never practiced.

Imam Ahmad Ibn Hanbal (RH) (d. 241H) is one of the greatest scholars of Islamic history. He is the founder of the Hanbali school of thought and is widely known as 1 of the 4 most prominent Imams of Sunni Islam. More importantly though, Imam Ahmad (RH) is a shining example of steadfastness in faith during times of severe trials. He lived through the infamous Mihnat Khalaq al-Qur’an: a period when the ruling authorities (Abbasid Caliphate) tried to force the belief that the Qur’an was created, a clear deviation from the truth.

During this time, the majority of people, including judges, muftis, and even the caliph and his followers, sided with falsehood under pressure. Imam Ahmad (RH) stood alone, refusing to compromise on the truth, and his small group of followers remained steadfast with him.

This was the reality: Imam Ahmad Ibn Hanbal (RH) himself was the Jama’ah, together with his small band of loyal followers, while the so-called ‘majority’ had fallen into misguidance.

The Reality of Modern Sunni Islam

Sunni muslims today claim to be part of Ahlus Sunnah wal Jama’ah, often boasting of being a large, unified community. They proudly say that because they are the majority, they are upon the Haqq. However, these Non-Ahmadis choose to live in blissful ignorance as countless sects exist within Sunni Islam – all of whom constantly accuse one another of deviation and openly declare takfir.

Where is the unity in this? There is no single Imam guiding them with authority, no central leadership, and no consensus even on core issues of faith. The Qur’an itself makes clear that the majority is not a measure of truth [Quran 6:117], and Prophet (ﷺ) prophesied that in the latter days the majority would be misguided, not guided. So how can mere numbers be used as proof of being the Jama’ah? How can this be called Jama’ah?

Scholars Affirm: Imam Ahmad Ibn Hanbal Alone Was the Jama’ah

Both Imam Ad-Dhahabi (RH) and Ibn al-Qayyim (RH) explicitly affirm in the following statements that Imam Ahmad Ibn Hanbal (RH) and his small band of followers were the true Jama’ah. These statements by two of the most renowned scholars in Islamic history make it clear: the Jama’ah is not determined by the majority. Being part of the true Jama’ah does not mean being part of the largest group; it means following the truth, even if only a few remain steadfast.

Imam Ad-Dhahabi (RH) (d. 748H)

“All the people deviated during the time (Mihnat Khalaq al Qur’ãn) of Imam Ahmad Ibn Hanbal except for a small group, they were the Jammah, at that time the Judges, Muftis, the Caliph and his followers were all deviant and Imãm Ahmad alone was the Jamã’ah.”

_{[إعلام الموقعين عن رب العالمين, p. 389]}

Ibn Al-Qayyim (RH) (d. 751H)

“All the people went astray during the time of Aḥmad b. Ḥanbal, except for a few individuals; thus, they were the Jamāʿah (the main body of the Muslims), while the judges, the Muftīs, the Khalīfah, and his followers were the ones who deviated and Imām Aḥmad alone was the Jamāʿah.”

_{‏[ 4/399 معلومات للذين يكتبون نيابة عن رب العالمين]}

True Jama’ah as Explained by the Sahaba

Abdullah Ibn Mas’ūd رضي الله عنهما (d. 32 AH), one of the closest and most knowledgeable companions of the Holy Prophet ﷺ, repeatedly emphasized in various accounts that true Jama’ah is not determined by the majority:

Abdullah Ibn Mas’ūd رضي الله عنهما said:

“The Jamā’ah is (whatever agrees with) the Book and the Sunnah, even if you are alone.”

In another narration:

“The Jamā’ah is the people of the truth, even if you are alone.”

_{[al-Faqīh wa’l-Mutafaqqih, Dār Ibn al-Jawzī edition, p. 303]}

ʿAbdullāh ibn Masʿūd said,

“The Jamāʿah is whoever obeys Allāh, even if they are a single person.”

_{[Aitaqad Ahlus Sunnah Wal Jama’ah, p. 181]}

Ibn al-Qayyim reported: Abdullah Ibn Mas’ud, may Allah be pleased with him, said,

“The united community is that which adheres to the truth, even if you are alone.”

Nuaym ibn Hammad said,

“If the community becomes corrupted, you must adhere to its practice before it became corrupt. Even if you are alone, you by yourself would be the united community.”

_{[3/308 إعلام الموقعين عن رب العالمين]}

‘Amr ibn Maymun reported: Abdullah ibn Mas’ud, may Allah be pleased with him, said,

“Verily, the majority of groups have left the united community. The united community is only the one that conforms to the obedience of Allah, even if you are by yourself.”

_{[Sharḥ Uṣūl I’tiqād Ahl al-Sunnah wal-Jamā’ah 160]}

True Jama’ah in the Words of the Scholars

Ibn Al-Qayyim (RH) (d. 751H)

Ibn al-Qayyim (RH) is again on record saying that you can be upon the truth even if the entire ummah is against you or opposes you, therefore, you should not be fooled by the majority:

“Do not be deceived by the large number of this kind of people, for thousands upon thousands of them are not equal to one person of knowledge. And a single scholar is equal to the whole earth full of them. Know that consensus, proof, and the true majority is the scholar who possesses the truth—even if he is alone, even if the people of the whole world oppose him. […] Then I accompanied after him the most knowledgeable of people, ʿAbdullāh ibn Masʿūd, and I heard him say: “Hold fast to the community (al-jamāʿah), for indeed the Hand of Allah is with the community.” […] He said: “O ʿAmr ibn Maymūn, I used to think you were among the most knowledgeable people of this village. Do you know what the community (al-jamāʿah) is?” I said: “No.” He said: “The majority of people have in fact separated from the community. The community is whatever agrees with the truth—even if you are alone.” In another wording: He struck my thigh and said: “Woe to you! The majority of people have separated from the community, and the community is that which accords with obedience to Allah, the Mighty and Majestic.” And Nuʿaym ibn Ḥammād said: “If the community becomes corrupt, then hold to what the community was upon before they became corrupt—even if you are alone, for you are then the community.” Both al-Bayhaqī and others narrated this.“

_{‏[ p.396-398, معلومات للذين يكتبون نيابة عن رب العالمين]}

Muhammad Ibn Abd Al-Wahhab (RH) (d. 1206H)

Muhammad Ibn Abd al-Wahhab (RH) also stated will return to being “strange,” upheld only by a few. He particularly warned against relying on the large number of people or their consensus as a proof of truth, noting that such reasoning was used by the disbelievers of the past to reject the messengers:

[…] the Messenger of Allah ﷺ and his Companions described it before it occurred, warned people against it, and informed that none would adhere to the religion except one after another, and that Islam would become strange as it began. You have known that when ‘Amr ibn ‘Abasah asked the Messenger of Allah ﷺ in the early days of Islam: “Who is with you in this?” He said: “A free man and a slave,” meaning Abu Bakr and Bilal. So if Islam returns as it began, how ignorant is one who argues based on the multitude of people and their consensus, and similar arguments, when faced with doubts that are great in the eyes of their adherents but insignificant before Allah and those of knowledge among His creation, as Allah says: “Rather, they say like what the former peoples said” [Al-Mu’minun: 81]. I know of no argument you use except that Allah has mentioned in His Book that the disbelievers used it to deny the messengers, such as the consensus of people, obedience to the elite, and other such things.

_{[Al-Durar Al-Saniyyah, vol 1, pg. 41]}

Sunni Claims of Majority ≠ True Jama’ah

The above statements of scholars and Sahaba completely dismantles the claim made by many Sunnis today that “we are the majority, therefore we are the Jama’ah.” If size and numbers truly defined truth, then the corrupt Khilāfah of Imam Ahmad’s (RH) time, backed by scholars, judges, and the masses of the time, would have been the true Jama’ah. Yet history tells us the exact opposite: a single Imam and a handful of followers held the truth, while the majority was astray. Unfortunately, this is the sad reality – most reject the Imam of the age, only to recognize him when it is too late.

True Ahlus Sunnah Wal Jama’ah: The Ahmadiyya Muslim Community

The example of Imam Ahmad Ibn Hanbal (RH) shows that true Jama’ah can be small, rejected by most, and steadfastly loyal to the truth. This is exactly the reality of the Ahmadiyya Muslim Community today, founded by the Promised Messiah and Imam Mahdi, Mirza Ghulam Ahmad (AS) in 1889.

A single Imam, Mirza Masroor Ahmad (ABA) – 5th successor of Messiah and Mahdi, leads the Jama’ah today. Followers remain loyal to him, despite widespread opposition around the world. Ahmadis around the world adhere to the Qur’an and Sunnah, just as Imam Ahmad (RH) and his small group exemplified centuries ago during the time of a monarchial caliphate.

Hazrat Khalīfatul Masīh I, Maulānā Ḥakīm Maulwi Nūrudīn (RA ) states:

“In this age, there is no Ahlus-Sunnah wa’l-Jama’ah on the face of the earth except [for] the Aḥmadīyyah. The Jama’ah will only be the one with an Imām. If we were to line up our opponent Muslims in one row, would they be able to have one Imām? Absolutely Not! [However], yes, it is the unique characteristic of the Aḥmadīyyah Jama’ah that it has an Imām. Thus, at this time, except for Ahmadis no one [else] is from Ahlus-Sunnah wa’l-Jama’ah.“

_{[Al Hakam, Feb 21, 1910, pg. 3]}

In a forthcoming article, we will take a deeper look at how renowned scholars have defined Ahl al-Sunnah wa’l-Jamā‘ah — and demonstrate, with references from scholars and Jama‘at literature, how Jama‘at Al-Ahmadiyya uniquely fulfills this title.

Conclusion

• Imam Ahmad Ibn Hanbal (RH) and his small group of followers were the real Jama’ah, while the majority were in deviation.
• True Jama’ah is NOT determined by the majority. Sunni belief that majority equals Jama’ah has been refuted by both the Sahaba and Scholars.
• Sahaba and Scholars taught that true Jama’ah is defined by steadfastness to the truth, not numbers.
• The Ahmadiyya Muslim Community exemplifies the real Jama’ah today: faithfulness, loyalty, and guidance from a true Imam are what define Jama’ah, not size, popularity, or majority opinion.

Related Article(s)

Imam Abu Hanifa (RH), Imam Shafi (RH), Imam Malik (RH) and Imam Ahmad bin Hanbal (RH)

امام شافعی اور حنبل وغیرہ کا زمانہ بھی ایسا تھا کہ اس وقت بدعت شروع ہو گئی تھی۔ اگر اس وقت یہ نام نہ ہوتے تو اہل حق اور نا حق میں تمیز نہ ہو سکتی۔ ہزار ہاں گندے آدمی ملے جلے رہتے۔ یہ چار نام اسلام کے واسطے مثل چار دیواری کے تھے۔ اگر یہ لوگ پیدا نہ ہوتے تو اسلام ایسا مشتبہ مذہب ہو جاتا کہ بدعتی اور غیر بدعتی میں تمیز نہ ہو سکتی۔

The era of Imam Shafi and Hanbal etc. was such that at that time innovations (biddat) had begun to emerge. If these names had not existed at that time, it would not have been possible to distinguish between the people of truth (ahl-e-haq) and those who were not righteous. Thousands of corrupt people would have remained mixed together. These four names were like four walls for Islam. If these people had not been born, Islam would have become such an ambiguous religion that it would not have been possible to distinguish between the innovators and otherwise.

[Al Badr, 3 Nov 1905, pg 4] Malfuzat Vol. 8 p. 26

In his letter, dated 9 March 2023, Huzoor-e-Anwar^aa gave the following reply:

“It is permissible under the Islamic sharia to listen to such songs, poems and chants that are not accompanied by dancing, etc. and are free from any moral impropriety. Ahadith recount various occasions on which, during times of joy or at weddings, girls sang such songs and chants in the presence of the Holy Prophet^sa and he did not prevent them; indeed, when anyone attempted to stop them, the Holy Prophet^sa said,

‘Do not trouble these girls.’

(Sahih al-Bukhari, Kitab al-jumu‘ah, Bab al-hirabi wa d-daraqi yawma l-‘id)

“Likewise, on one wedding occasion, the Holy Prophet^sa told Hazrat Aisha^ra that the Ansar, into whose family the bride was being married, delighted in melodious singing. He therefore advised her to send with the bride a few young girls of pleasant voice, who would sing:

‘We are come to you, we are come to you; may Allah preserve us and preserve you.’

(Sunan Ibn Majah, Kitab an-nikah, Bab al-ghina’i wa d-duff)

“However, whenever the Holy Prophet^sa observed or sensed anything inappropriate in such songs or chants, he immediately forbade the singers.”

(Sahih al-Bukhari, Kitab al-maghazi, Bab shuhudi l-mala’ikati badran)

“The Promised Messiah^as, while rendering a commentary on the verses of Surah an-Nur, states:

“‘[These verses command the Holy Prophet^sa to] direct the believing men to restrain their eyes from looking at women outside the prohibited degrees so openly as to be sexually excited by them and to cultivate the habit of guarding their looks. And should safeguard their private parts at all costs. Likewise, they should restrain their ears outside the prohibited degrees; that is, they should not listen to the singing or beguiling voices of women outside the prohibited degrees, nor should they listen to descriptions of their beauty. This is a good way of preserving the purity of their looks and hearts. In the same way, direct believing women that they should restrain their eyes from looking at men outside the prohibited degrees and should safeguard their ears against listening to the voices of such men. That is, they should not listen to the voices which sexually excite them.’

(Islam Ki Usul Ki Falasafi, Ruhani Khazain, Vol. 10, pp. 341-342)

“After describing the decline of Muslim rule across various Islamic countries, Hazrat Musleh-e-Maud^ra states:

“‘Despite witnessing such catastrophic ruin, Muslims still passionately indulge in cinema and musical entertainment, deriving no lessons whatsoever from their history. Yet, the Holy Quran explicitly instructs in the words وَالَّذِیْنَ لَا یَشْھَدُوْنَ الزُّوْرَ’ (Surah al-Furqan, Ch. 25: V. 73), that if Muslims aspire to become ‘Ibad-ur-Rahman [i.e., Servants of the Gracious God], it is incumbent upon them, above all else, to shun gatherings of music and song and devote themselves wholeheartedly to the One God. Should they adhere to this, they shall attain success; failing this, they cannot evade the disastrous consequences.’ (Tafsir-e-Kabir, Vol. 9, UK, 2023, pp. 218–219) [According to Lane and ‘Aqrab, زُوْر means a lie; a falsehood; false witness; association of others with God; a place where lies are told; a place where people hear singing and entertain themselves with vain or frivolous diversion; the assemblies of polytheists; strength, etc. —Editor Al Hakam]

“However, with regard to the permissibility of decent songs during wedding festivities, Hazrat Musleh-e-Maud^ra further elucidates:

“‘On the occasion of marriage, singing is permissible according to the sharia. However, such songs must either possess religious merit or be entirely harmless in nature. For example, general wedding songs, typically sung in a light-hearted and innocent manner, pose no moral objection, for they are merely sung to enliven hearts and exert no detrimental influence on one’s ethical conduct.’

(Farmudat-e-Musleh-e-Maud dar barah Fiqhi Masa’il, p. 220)

“In response to a specific question, he stated that there is no sin in singing a song during wedding celebrations, provided the lyrics contain neither obscenity nor idle nonsense and the manner of singing remains modest and dignified.

(Farmudat-e-Musleh-e-Maud dar barah Fiqhi Masa’il, p. 221)

“Hence, in summary, listening to songs is not intrinsically haram. Therefore, on festive occasions such as weddings or other joyous gatherings, singing and listening to songs couched in pure, wholesome verse, provided they contain no hint of indecency, entail no risk of arousing base passions and do not degenerate into a frivolous waste of time.“As for musical instruments, certain ahadith mention the permissibility of the daff.

(Sunan at-Tirmidhi, Kitab an-nikah, Bab ma ja’a fi i‘lani n-nikah)

The Holy Prophet^sa himself elucidated its intended purpose as a means of publicly announcing marriage ceremonies, etc. Hence, the use of such instruments for a purposeful objective (as in olden times, when armies in war would be stirred to defend their homeland by patriotic chants and poems recited to the accompaniment of these instruments) is permissible. However, in this era, many musical instruments are employed aimlessly and merely for senseless dancing and singing, such as various forms of pop music, which not only involve vulgarity and lead people towards unworthy pursuits but also lack any meaningful purpose. Therefore, using these instruments in such a manner is inappropriate.”

[Al Hakam – Answers to Everyday Issues – Part 81]

“A woman possesses the right to khul‘ in the very same manner as a man holds the right to divorce. The sole distinction lies in the fact that a woman exercises this right through a court of law or the Qaza system. The Promised Messiah^as states in this regard:

“‘The Islamic sharia does not vest this prerogative in the hands of the husband alone, such that if he perceives any flaw or incompatibility, he may pronounce talaq upon his wife. Rather, it also endows the woman with the entitlement to obtain a divorce through the judicial authority. When a woman obtains a divorce by recourse to the authorities, this is denominated in Islamic terminology as khul‘.’ (Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, p. 288)

“The court or Qaza can strive to bring about reconciliation between the parties to a certain degree. In furtherance of this endeavour, the appointment of two arbiters [hakamayn] between them is also prescribed. (Surah an-Nisa’, Ch.4: V.36) However, even after these reconciliation efforts, if a woman remains adamant on seeking khul‘ and offers no justification, the qazi still does not possess the authority to reject her khul‘ application. The Qaza is obligated to process her request. Nevertheless, if she provides no reason for seeking khul‘ nor can she substantiate any fault on her husband’s part for this khul‘, then in such a situation, she would have to relinquish her rights, such as her mahr and so on.

“As for conjugal relations between husband and wife after the woman has filed for khul‘, they remain husband and wife until the qazi decides on the woman’s request and any marital relations that take place during that period are deemed permissible.

“Concerning the Islamic directive that spouses should maintain a shared residence during the ‘iddah period following a talaq (Surah at-Talaq, Ch.65: V.2), the underlying wisdom is the possibility of fostering reconciliation between them. Guided by this Quranic teaching, Hazrat Musleh-e-Maud^ra also instructed that a woman petitioning for khul‘ should do so while in her husband’s home, unless that presents a danger to her life or her faith. In such circumstances and with the Qaza’s authorisation, the woman may pursue khul’ from outside her husband’s home. (Al Fazl, Qadian, No. 177, Vol. 30, 1 August 1942, p. 2)

“In response to the second part of your question, please note that Islam has taught its followers to treat their wives with kindness. Thus, those who oppress their wives and treat them like slaves are in the wrong and are deemed sinful in the sight of Allah the Almighty. Islam has clearly enjoined fair and benevolent treatment of women. Hence, it has been commanded: 

عَاشِرُوهُنَّ بِالْمَعْرُوفِ

“‘Consort with them in kindness.’ (Surah an-Nisa’, Ch.4: V.20)

“Moreover, the Holy Prophet^sa, while exhorting good treatment of wives, instructed the Ummah that the best among you is the one who is best to his wife. (Sunan at-Tirmidhi, Kitab al-manaqib, Bab fadli azwajin-nabiyyi^sa)

“The Promised Messiah^as states in this regard: 

“‘With the exception of indecency, you ought to bear with patience all the other improprieties and discourteous behaviour of your wives. […] I find it utterly shameful for a man to be in a state of conflict with a woman. God has made us men, and in reality, this is a completion of His favour upon us. The gratitude that we owe for this is to treat women with kindness and tenderness.’ (Al Hakam, No. 2, Vol. 4, 17 January 1900, p. 3)”

[Al Hakam – Answers to Everyday Issues – Part 81]

After reciting Tashahhud and Surah Al-Fatihah, Hazrat Khalifat-ul-Masih II ra said:

In our country, and in fact in all other nations, there is a widespread notion that women are naturally and inherently incapable of accomplishing anything significant. In order to prove this notion incorrect, women should have accomplished great things, rather than acceding to it.

Are they truly incapable of accomplishing anything great? And is it largely due to the Holy Prophetsa stating in a Hadith that he saw a large number of women in hell because they were ungrateful, deficient in understanding, and imperfect in their faith? The Holy Prophetas related this to us to make women aware of their condition and warn them that these shortcomings could lead them to hell. Ingratitude is not an innate quality. It is an [acquired] habit. If a thief steals, it is not because stealing is in his nature, but because he has acquired the habit of doing so. If women have acquired the habit of being ungrateful, it can be altered. However, instead of instructing women to rid themselves of this bad habit, today’s ignorant maulvis tell them it is women’s nature [to be ungrateful] and they cannot change themselves. The women readily agree to this consensus.

Thus, when the doctor does not prescribe treatment and the patient is content, then death is the surest outcome. Whereas, by pointing out that women will go to hell for being ungrateful, being inadequate in their faith, and weak in understanding, the Holy Prophet sa challenged their sense of honor and urged them to give up such habits and thereby enter paradise. Just as he sa once lightheartedly mentioned to his wet-nurse that old people would not enter paradise.

This upset her a great deal, but hesa reassured her that youth would be restored to everyone before entering paradise.

Consequently, the Holy Prophet sa intended that women should give up ingratitude and increase their understanding. It is generally observed in children that at an early age, they have a poor understanding which improves with age. So now, when women are told they are deficient in understanding or in faith, are they to give up on their intelligence or faith? No, certainly not! Simply because you are weak in faith, does not mean that you should give up your faith and sit on the side, but rather that you should learn faith.

We observe that when children begin their schooling, they know nothing, but they learn and grow in knowledge. Should they quit at the beginning because they cannot read? In short, this was an admonition to abstain from ingratitude.

Consider how great the favor is of the Holy Prophet sa towards women that before his advent women were treated as animals and were called every derogatory name. In fact, even now, several nations believe that women do not have a soul. Thus, how gracious was the Holy Prophetsa when he dictated that women and men are equal in humanity. We have observed that in some cases women are religious and men are weak in faith, women are wise and men are dull. In response to the Holy Prophet’s sa great favor, it was the women’s responsibility to engage in the propagation of Islam as an expression of gratitude.

However, the fault lies wholly with present day maulvis who persuaded women that their mind and intellect was too weak to accomplish anything. Whereas on the other hand, the Holy Prophet sa was challenging women’s sense of honor by pointing out that how can they enter paradise without committing virtuous deeds? He pointed out that they fail to become intellectual and serve the faith. To acquire intellect, you need to work and in order to work you need to learn the skills to work. The fault lies with the maulvis for teaching the opposite. Today, I have explained to you the truth about this Hadith, so that you may understand that this is what is meant by it.

Following this advice, which was the prelude to my speech, I wish to tell you that this is a wonderful time to serve Islam. The maulvis wiped away half of the body of Islam by alleging that women are deficient in understanding and are incapable of accomplishing anything. The maulvis have inculcated such concepts among Muslims, which have made them believe that even the prophets are not free from the touch of Satan. Therefore, in one way or another, they have defamed all prophets. However, the Promised Messiahas presented the true picture of Islam. Maulvis have propagated the false notion that the Holy Qur’ān speaks of many such things which would be inappropriate to accept as true. If I begin telling you each one, you would be astonished. Remember, true Islam is that which the Promised Messiahas has presented, which is Ahmadiyyat. Thus, if at this time Ahmadiyyat is in danger, it means Islam is in danger.

The Islam presented by the maulvis is in no way acceptable. They present Islamic teachings to non-Muslims in a negative manner. For example, they claim that if you come upon a non-Muslim traveler, it is permissible to steal his wealth or that it is lawful for you to take the wife of a non-Muslim without marrying her. Who would accept this version of Islam? These scholars go on to assert that true Islam is Jihad, according to which it is permissible to kill a Hindu, Christian or Sikh and to take their assets.

[Flowers for the Women Wearing Veils, vol. 1, pp. 340]

The people in our Jama‘at should fully understand this. That age no longer exists when a person can stand up and declare that women are intellectually challenged, thereby inferring that women have no intelligence. This assessment is itself proven wrong by the practice of the Holy Prophet Muhammadsa and the practice of those who followed him. If it meant what is normally thought to be true, then why did the Holy Prophet Muhammadsa seek advice from ‘Umme Salmahra? If women are deficient in intellect, then could such women exist who excelled perfectly intelligent men in matters of intellect, leaving no man to be their equal? I present to you Hazrat A’ishahra. In the Holy Qur’ān, the following words were revealed:

خَاتَمَ النَّبِيِّنَ

[“Seal of the Prophets”]

(Holy Qur’ān, Ch. 33: V. 41)

On the other hand, there were also the words [of the Holy Prophet sa] mentioned in the Hadith which states:

لَا نَبِيَّ بَعْدِي

[There is no Prophet after me]

As we moved further and further away from the time of the Holy Prophetsa, it was concluded from these [phrases] that no other prophet would come after him. No man was able to avert this danger, except for Hazrat ‘Ali ra and one other. However, Hazrat A’ishah ra very boldly declared:

قُوْلُوْا إِنَّهُ خَاتَمُ الْأَنْبِيَاءِ وَلَا تَقُوْلُوْا لَا نَبِيَّ بَعْدَهُ

[Certainly, do say, he (the Holy Prophet sa) is the Seal of all Prophets, but do not say, there is no Prophet after him.]

“Say, that the Holy Prophet Muhammad sa is خَاتَمَ النَّبِيِّنَ KhātamunNabiyyīn, [Seal of the Prophets] but do not say that no Prophet will appear after him.”

Now observe whose opinion has been given validation by this era’s Apostle [the Promised Messiahas]. The women who were considered intellectually deficient, or those men who were considered intellectually perfect. At that time, if she had thought, ‘Why should I say anything, when I am considered among the intellectually inferior?’ we would have encountered many difficulties on this issue and would have faced defeat at many fronts. When we present the meaning of Khātamun-Nabiyyīn to be that a prophet can come after the Holy Prophetsa but he must be from the followers of the Holy Prophetsa and that he must be subordinate to the Holy Prophetas, we were bound to have been asked that why was this meaning not realized by the people that had gone before? Now, when someone poses this question, we can respond that the Holy Prophet Muhammad’ssa wife interpreted it as such.

In fact, ‘intellectually deficient’ is a relative term. It implies that a woman is less intelligent than a man. It means that the most perfect woman will be less intelligent than the most perfect man and a secondary level woman will be less intelligent than a secondary level man. This is something that cannot be denied because in some matters which relate to men, women are compelled to remain behind, such as in battles or wars.

Thus, ‘intellectually deficient’ is a relative term and one cannot take away a woman’s right to representation due to this, for if we follow a method of selection, then only men with higher intellectual abilities should have the right to representation and others should be denied this right. However, the reality is that there are very knowledgeable men who attend Majlis-e-Mushawarat, along with others who know nothing. There are scores of better men elsewhere and not only men, but scores of better women. For instance, compared to the villager who is a representative at the Majlis-e-Mushawarat, there are many more knowledgeable men from our Lahore Jama‘at who are not given the right of representation.

Therefore, women do have the right to representation, but the question is how to give them this right. Upon reading some articles in Al-Fazl, some people may come under the impression that the time for Jihad has come! However, they must remember that women possess this right. The question is how we should consult them, without detracting from their rights, and also so that we benefit from their advice.

[Flowers for the Women Wearing Veils, vol. 1, pp. 278]

In Malfūzāt, Hazrat Mirza Ghulam Ahmad (AS) criticized Muslim scholars for their harsh responses to people’s questions about Islam. He (AS) states that when an individuals seek clarification or express doubts, these Mullahs often react by declaring them infidels or calling for their death, which ultimately drives people away from the faith. He (AS) argues that this, consequently, makes Islam appear weak and unconvincing to those asking questions. Below is the following quote, followed by additional excerpts that illustrates his (AS) approach was in contrast to that of the Mullahs.

HAZRAT MIRZA GHULAM AHMAD (AS) (d. 1326H)

“The extent to which people become Christian or irreligious is, in fact, the fault of the Mullahs. When someone asked them a question or inquired about something, they hastily issued a fatwa declaring, ‘This person must be killed, has become an infidel, has become irreligious, kill them.’ When those who raised objections saw this state of affairs, they concluded that the beliefs of Islam are indeed so weak and absurd that they cannot stand up to reason. So they thought it better to abandon such a religion. There are thousands of people whose apostasy has been caused by these very Mullahs. The question of why they ask questions is quite simple. These people are born thirteen hundred years later, and due to this passage of time, it can be called an era of darkness. Therefore, they have the right to ask about things they don’t understand. But when they asked questions, the behavior they witnessed from these Mullahs led them astray. What should have happened was that they be considered excusable and deserving of mercy, treated with gentleness, and explained to. But instead, they made them averse to Islam. In such a situation, Allah the Exalted has sent me to reveal the beauties of Islamic teachings and then to show practical proof of these beauties and their effects.”

[Malfūzāt, vol 4, pp. 93-94]

In contrast to the approach of the Mullahs, Hazrat Mirza Ghulam Ahmad (AS) has encouraged individuals to ask him as many questions as possible to remove doubts.

“There are many such people who, if they develop a doubt in their hearts, do not make an effort to have it removed and do not ask questions about it. Due to this, that doubt keeps growing inside, then gives birth to more doubts and suspicions and ultimately destroys the person’s soul. Such weakness – that is, forming one’s own opinion about a matter although it was not understood properly and no effort was made to have it clarified – leads to hypocrisy. I do not consider what leads to the ruin of a person’s soul to be courtesy. Yes, it is true that asking questions about every trivial matter is not proper and that is not permitted.”

[Al Hakam, vol. 7, 10 April 1903, p. 1]

“You should ask me whatever you do not understand. And do so without delay. Those who say that they have understood (any particular point) before they have actually understood it will have a boil in their heart which will ultimately become malignant and begin to flow. I do not get tired, even if someone continues asking me for a whole year. You should value this opportunity.”

[Al Hakam, July 17th, 1902, pg. 7]

The article contains excerpts from this tweet.

Mirza Ghulam Ahmad (AS)

The manner of praying Salat-ul-Witr, according to the Promised Messiah(as)

ایک صاحب نے سوال کیا کہ وتر کس طرح پڑھنے چاہئیں ۔ اکیلا بھی جائز ہے یا نہیں ؟
فرمایا :۔
اکیلا وتر تو ہم نے کہیں نہیں دیکھا ۔ وتر تین ہیں خواہ دو رکعت پڑھ کر سلام پھیر کر تیسری رکعت پڑھ لو۔ خواہ تینوں ایک ہی سلام سے درمیان میں التحیات بیٹھ کر پڑھ لو ۔ ایک وتر ٹھیک نہیں ۔
( الحكم 10 اپریل 1903 ء صفحہ 14 )

How should Salat-ul-Witr be prayed?
A man asked how should Salat-ul-Witr be prayed? Is one rak’at of Witr permissible?
He(as) stated:
We have not seen one rak’at of witr anywhere. Witr has three rak’at, whether it is read in two rak’at then salam followed by the third rak’at. Or whether all three rak’at are prayer with one salam, and Tashahhud is read in between, in the sitting position. A single rak’at Witr is not correct.

[Al Hakam, April 10, 1903, page 14]
[Fiqhul Masih, pg 97]

When to pray Salat-ul-Witr

حضرت صاحبزادہ مرزا بشیر احمد صاحب تحریر کرتے ہیں کہ میاں فضل محمد صاحب دکاندار محلہ دار الفضل نے بذریعہ تحریر مجھ سے بیان کیا کہ جبکہ مولوی کرم دین والا مقدمہ تھا اور گورداسپور میں اس کی پیشی تھی تو وہاں پر میں نے ایک شیشم کے درخت کے نیچے حضرت صاحب کے حضور عرض کی کہ حضور عشاء کی نماز کے بعد اگر وتر نہ پڑھے جائیں اور پچھلے وقت بھی رہ جاویں تو پھر ان کو کس وقت پڑھا جاوے۔ تب حضور نے فرمایا کہ بہتر یہی ہے کہ پہلے وقت ہی پڑھ لئے جاویں۔ یعنی نمازعشاء کے بعد ہی پڑھ لینے چاہئیں ۔

( سیرت المہدی جلد 2 صفحہ 172 )

It is better to pray Witr at the beginning of the night.

Hazrat Sahibzada Mirza Bashir Ahmad Sahib(ra) writes that Mian Fazal Muhammad Sahib, a shopkeeper of Mohallah Darul Fazal, wrote to me that when the case of Maulana Karam Din was going on and his hearing was in Gurdaspur, I asked Hazrat Sahib (as) under the shade of a shisham tree that if Witr is not prayed after Isha prayer and also not prayed before Fajr, then when should it be prayed? Then Huzoor (as) said that it is better to pray them at the first time, that is, they should be prayed after Isha prayer.

[Sirat ul Mahdi, Vol. 2, Pg. 172]
[Fiqhul Masih, pg 98]

How did the Promised Messiah (AS) pray Salat-ul-Witr

حضرت مسیح موعود علیہ السلام کا وتر پڑھنے کا طریق

سوال : حضرت مسیح موعود علیہ السلام و تر دورکعت پڑھ کر سلام پھیرتے تھے یا تین پڑھ کر؟ اس کے جواب میں حضرت مصلح موعودؓ نے فرمایا :۔ ” عمومًا دو پڑھ کر “۔ مولوی سید سرور شاہ صاحب نے کہا جس قدر واقف لوگوں سے اور روایتیں سنی ہیں ان سے بھی یہی معلوم ہوتا ہے کہ دو پڑھ کر سلام پھیرتے تھے پھر ایک پڑھتے ۔

( الفضل 12 جون 1922 ء صفحہ 7 )

The method of performing Witr prayer of Hazrat Mirza Ghulam Ahmad(as)

Question: Did Hazrat Mirza Ghulam Ahmad(as) use to say salam after praying two rak’ats of Witr prayer, or would he complete all three rak’ats at once?

Answer: Hazrat Musleh Maud (ra) replied:

Generally, after offering two [rak’ats]. Mufti Syed Sarwar Shah Sahib(ra) said that from whatever knowledgeable people he had inquired from and the traditions he had heard, it appears that he(as) would say salam after praying two rakats and then pray the third rak’at.

[Al Fazl, vol. 7, Issue 12, June 12, 1922, pg. 3]
[Fiqhul Masih, pg 98]

1. The video discusses the question of whether followers of other religions, such as Christians, Jews, or Buddhists, can go to heaven and why it is essential for them to accept Islam.
2. The speaker addresses a counter-question about whether Muslims, like Ahmed, can go to hell, emphasizing the need to preach and understand the complexities of the issue.
3. The speaker argues that the statement “non-Muslims can go to heaven” is qualified, involving those who have not received the message of Islam and are not at fault for not receiving it.
4. An analogy is presented, comparing those who cannot see Islam to a blind person, suggesting that those who consciously reject Islam may be punished, while those who have not received the message are not necessarily at fault.
5. The speaker clarifies that rejecting Islam after receiving its message is a different scenario, stating that consciously rejecting Islam, regardless of one’s religious background, may lead to punishment by Allah.