To justify the persecution of Ahmadis, Anti-Ahmadis use an excuse that the Ahmadi Muslims consider all non-Ahmadis Kafir (non-Muslim). They use this allegation to further incite hatred and violence against the community whose members are already killed, imprisoned, their mosques destroyed and graves desecrated.

In this article, we will expose the hypocrisy of the Anti-Ahmadis and show the authentic belief of the Ahmadiyya Muslim Community regarding the status of non-Ahmadi Muslims.

Implication of the Takfir of Sunnis and Shias

When the ‘Sunnis’ and Shias declare someone a Kafir, this is what it implies:

1. They have become apostates. Thus, their blood is Halal and must be killed.
2. They will burn in Hell for eternity,

The takfir of the Sunnis and Shias is a disgusting murder tool through which they have spilled the blood of hundreds and thousands. This takfir causes murder of innocents even today and the prime example for this is the murder of 100s of innocent Ahmadis in the recent decades, all across the world, especially Pakistan.

This severity of the Takfir of ‘Sunnis’ was mentioned by Mirza Ghulam Ahmad (AS) more than a century ago.

About 200 maulawis put their seals of affirmation on it and I was declared a kafir [disbeliever]. These edicts were so harsh that some of the clerics even declared that my followers and I are worse than the Jews and Christians in our kufr. In general, edicts were issued stating, ‘These people should not be buried in Muslim graveyards, nor greeted with the greeting of peace, nor should a handshake be extended to them.’ Also, they declared that since we are kafirs, it is not permissible to offer prayers behind us. Rather, we should not be allowed to enter the mosques because we are disbelievers; mosques become defiled by us and if we do enter, the mosque ought to be thoroughly washed. Moreover, it is permissible to steal our goods, and we deserve execution because we deny the coming of a murderous Mahdi and repudiate jihad [with the sword].

[Haqiqatul Wahi, pg. 142]

Ahmadi Muslims reject such filthy beliefs. These are not proven from either the Holy Quran or the words and actions of our beloved Prophet Muhammad (SAW). The 2nd Khalifa of Ahmadiyya Islam, Mirza Basheerudin Mahmud Ahmad (RA) clarifies that we do not hold such unislamic beliefs:

Moreover, there is a great deal of difference between our definition of Kufr and theirs. They understand by Kufr to mean the denial of Islam, which is the meaning we do not ascribe to this term when using it about the non-Ahmadis. Our view is that if a person conforms to the tenets and teachings of Islam to a given extent, he is entitled to be called a Muslim.

But when he falls below even that point then although he may be called a Muslim, he cannot be regarded a perfect Muslim. We never allege on the basis of this definition that every Kafir is doomed to hell-fire for ever. We do not call even the Jews and the Christians to be Kafirs of that description.

[Political Solidarity of Islam, pg. 9]

Who initiated Takfir first?

It was the Sunnis and Shias who first declared Takfir of Mirza Ghulam Ahmad Qadiani (AS) and his followers. In 1891, when the Promised Messiah (AS) claimed to be the Messiah and proved that Isa (AS) has died, Muhammad Hussain Batalvi travelled throughout the Indian subcontinent to gather signatures of 100s of scholars on the Fatwa of the Takfir of Mirza Ghulam Ahmad (AS).¹

Over the next decades, these scholars also continued to publish numerous such articles and pamphlets that incited the mobs for the murder of Mirza Ghulam Ahmad (AS) and his followers. This continues till this day and these references are posted elsewhere for the brevity of this article. [Add ref]

Mirza Ghulam Ahmad (AS) challenged them to prove he takfired non-Ahmadis first. He says:

Can any maulawi, or any other opponent, or any custodian of a shrine prove that we were the first to issue edicts of apostasy against them? Let them produce any document, announcement, or treatise published by me prior to their own edicts of apostasy against us, in which I had pronounced my Muslim antagonists to be kafirs; otherwise, they should consider how dishonest it is that they are the ones who declared us to be kafirs, yet accuse us of denouncing all Muslims as kafirs.

[Haqiqatul Wahi, pg. 143]

Takfir of a Muslim renders one a Kafir

So it is a hypocrisy of the Anti-Ahmadis to complain that we Takfir them when they were the ones who initiated it. For argument’s sake, even if Ahmadis did Takfir Sunnis and Shias, it would still be okay as the Prophet Muhammad (SAW) said that if a Muslim Takfirs another Muslim, he himself becomes a Kafir:

إِذَا قَالَ الرَّجُلُ لأَخِيهِ يَا كَافِرُ فَقَدْ بَاءَ بِهِ أَحَدُهُمَا

Narrated Abu Huraira:

Allah’s Messenger (ﷺ) said, “If a man says to his brother, O Kafir (disbeliever)!’ Then surely one of them is such (i.e., a Kafir). “

[Sahih al-Bukhari 6103]

And lastly—even if Ahmadi Muslims did declare the Sunnis and Shias as Wajib-ul-Qatl (liable to be killed) and eternally hell-bound in the same vicious manner that they do—it’s surprising to see them play the victim. We are only repeating the Fatwa of the Prophet Muhammad (SAW). But we don’t even do such a thing.

Khalifatul Masih II (RA) mentions this as well:

غیر احمدیوں نے جب احمدیوں پر فتویٰ لگایا تو انہوں نے انہیں دائمی جہنمی قرار دیا لیکن احمدیوں نے جب کسی پر فتویٰ لگایا تو ساتھ ہی یہ کہہ دیا کہ اول تو اس فتویٰ کے یہ معنی نہیں کہ اسلام کی جامع و مانع تعریف سے وہ نکل گئے ہیں۔ دوم لفظ گفر کا اگر کسی معنوں میں بھی اُن پر اطلاق ہو تو اس کا یہ مطلب نہیں کہ وہ خدا تعالیٰ کے نزدیک بھی قابل مواخذہ ہیں۔ اللہ تعالیٰ کا مواخذہ محض بد نیتی اور اتمام حجت پر ہوا کرتا ہے۔ اگر اُن کی نیت نیک ہے اور اگر اُن پر اتمام حجت نہیں ہوا تو وہ کسی سزا کے مستحق نہیں۔

When non-Ahmadis issued a fatwa against Ahmadis, they declared them to be eternally destined for hell. But when Ahmadis issued a fatwa against anyone, they simultaneously stated that firstly, this fatwa does not mean that they have been expelled from the comprehensive and exclusive definition of Islam (Millat-e-Islam).

Secondly, if the word kufr applies to them in any sense, it does not mean that they are also accountable before Allah the Almighty. Allah the Almighty’s accountability is solely based on ill-intention and the completion of proof (itmam-e-hujjat). If their intention is good and if the proof has not been completed against them, then they are not deserving of any punishment.

[Anwarul Ulum, vol. 23, pg. 372, Masala Wahi-e-Nabuwat ke Mutaliq Islami Nazariya]

Definition of a Muslim

Before we can define who is a Kafir, and who is not, we need to look at the definition of a Muslim as per the Quran and Hadith and we need to look who has the right to call himself a Muslim? Luckily, our beloved Prophet, Muhammad (SAW) has made it extremely simple for us.

When doing a census of Medina, the Prophet (SAW) did not ask individual Muslims for their Aqeedah (belief) breakdown. All he requested was to ask people if they claim to be Muslim.

The Prophet (ﷺ) said (to us),

“List the names of those people who have announced that they are Muslims.”

So, we listed one thousand and five hundred men.

[Sahih al-Bukhari 3060]

Notice, that he did not ask each person to detail their Aqeedah. He did not ask if that person believes Allah is above the Arsh or He has 2 eyes or rejects a certain belief and so on, something that Muslims do today. Similarly, the Prophet (SAW) defines who is a Muslim in another hadith. He says:

“Whoever prays like us and faces our Qibla and eats our slaughtered animals is a Muslim and is under Allah’s and His Apostle’s protection. So do not betray Allah by betraying those who are in His protection.”

[Sahih al-Bukhari 391]

In summary, anyone who claims to be a Muslim has the full right to call himself a Muslim. Anyone who prays like a Muslim and eats the Zabiha (slaughtered meat) like a Muslim, has the full protection of a Allah and his prophet. This further refutes the unislamic and disguting belief of the ‘Sunnis’ and Shias that calls for the murder of those who are declared Kafir.

The 2nd Khalifa of Ahmadiyya Muslim Community, Mirza Basheerudin Mahmud Ahmad (RA) says the following after mentioning the above ahadith:

From all these references, it is proven that for inclusion in the Islamic community (Millat-e-Islam), merely reciting the Kalima (declaration of faith) is sufficient. There is no other matter that is necessary for inclusion in the Islamic community.

[Anwarul Ulum, vol. 23, pg. 348, Masala Wahi-e-Nabuwat ke Mutaliq Islami Nazariya]

Status of non Ahmadis in an Ahmadi state

Finally, one may ask that if Ahmadi Muslims did not initiate the Takfir of the non-Ahmadi Muslims and the Ahmadis don’t call for the murder of non-Ahmadis, then what is their status?

The answer is that anyone claims to be a Muslim will be given the rights of a Muslim. That person is far more closer to Ahmadi Muslims than anyone else. They are closer to us than the Jews and Christians. They will be given the same status within an Ahmadi Muslim state as any Ahmadi Muslim. No Jizya will be taken from them nor any other discrimination will be done to them.

This is contrary to how Ahmadi Muslims are treated in the Sunni and Shia countries. For example, in Pakistan, it is illegal for us to even say Islamic terms like Asslam-o-Alaikum, Alhmadulillah etc. Our mosques are destroyed, graves desecrated and Ahmadi Muslims murdered and jailed regularly.

Non-Ahmadi Muslims are not True Muslims

As explained in the previous sections, Ahmadi Muslims believe that anyone who calls themselves Muslim will have the right to do so. No one can take that right from them or force them to do otherwise. But just like all the sects of Muslims, we also believe that no one else is a true Muslim except us.

Honesty requires that we be truthful. It was the prophecy of the Holy Prophet Muhammad (SAW) that in the latter days, Muslims will become just like the Jews and divided into numerous sects. Only 1 of them will be right while the rest would be Hell-bound. Ahmadiyya Muslim Community is that 1 Heaven-bound sect.

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]

Moreover, we cannot dare say that those Muslims who do all of the following are true Muslims just like us:

• Istagatha (Asking Dua from the dead saints/prophets)²
• Believe that Quran has abrogated (useless) verses³
• Believe that Isa (AS) will murder innocent women/old/men for merely rejecting Islam ⁴
• Believe that Isa (AS) will abrogate many more verses of Quran when he returns⁵
• Believe that Allah has literal 2 eyes, fingers and other body parts⁶
• Reject ahadith completely (Quranists)
• Believe in Imams/Prophets/Saints who have all knowledge of unseen and control every atom of the universe⁷
• Believe that sex/sexual pleasures with pre-pubescents is allowed⁸

There are many, many more unislamic beliefs that are widespread amongst all the Muslims but for the sake of brevity, we only posted a few.

In short, Ahmadi Muslims are the only only Muslims who follow the true Islam that was followed by the Prophet (SAW) and Sahaba (RA). This is because it is only the Ahmadi Muslims that have accepted the Messiah and Mahdi of the age, whose job was to bring back Muslims to the pure Islam, as taught by the beloved Prophet, Muhammad (SAW).

The rest of the Muslims are only Muslims by name and have full rights to identify themselves as Muslim. This is the summary of the “Takfir” done by the Ahmadis.

Rejection of prophet of Allah deems one a Kafir?

Some ask that denial of any prophet of Allah deems one a Kafir. Since Ahmadis believe that Mirza Ghulam Ahmad Qadiani (AS) is the Messiah and has the status of a Prophet, then how come his denial does not render the non-Ahmadi Muslims as Kafir?

A simple answer to this is that yes, this is exactly why Ahmadi Muslims consider non-Ahmadis to be Kafir i.e they are not true Muslims (Momin) and only Muslims by name.

But again, our takfir does not imply that we kill them or declare them eternally hell-bound or that we stop them from praying Salat or jail them for merely saying “Asslam-o-Alaikum” or “Alhamdulillah”. Or that we consider them to be outside the nation of Islam (Millat-e-Islam). Khalifatul Masih II (RA) explains the same in the Munir Enquiry Commision in 1954

Question: Do you count Mirza Ghulam Ahmad Sahib among those commissioned ones (divinely appointed figures) whose acceptance is necessary to be called a Muslim?

Answer: I have already answered this question before. A person who does not believe in Mirza Ghulam Ahmad Sahib cannot be declared outside the circle of Islam (Millat-e-Islam).

[Anwarul Ulum, vol. 24, pg. 383, Tehqiqati Adalat mein Jama’at Ahmadiyya ka bayan]

Why Takfir is important?

Another question that’s often asked is: why do even Ahmadis do Takfir in the first place? What’s the benefit of it? It’s understood that the Sunnis are calling for the murder of Ahmadis by declaring them disbelievers, and that they were the first to initiate the Takfir. But still—why can’t Ahmadis be the “bigger person” and just ignore it?

Firstly, Ahmadis only bring up the topic of Takfir when asked—either by curious individuals or hostile attackers. We don’t go around labeling people Kafir the way many non-Ahmadi Muslims do, including Sunnis and Shias. They’ve made it into a national sport. We haven’t.

This can be easily confirmed by reviewing any Sunni and Shia books, websites, articles, social media posts, and videos. Each of them will declare us kafir without question. Then check the literature of the Ahmadis and you will notice that those same Sunnis and Shias have been called Muslims repeatedly.

Secondly, the Takfir of non-Ahmadis has been specifically mentioned in our literature addressed to the Lahori Ahmadis. It was never addressed to non-Ahmadi Muslims. So the term Kafir has been used in a way that both Ahmadi groups understand, i.e, it only means they are not true Muslims (Momin), but they still have the right to identify as Muslim and are part of the Millat-e-Islam.

Thirdly, the answer to the question as to why takfir is important lies in understanding the status of the Messiah. According to Sunni and Shia belief, the Messiah who appears in the latter days will hold the rank of a Prophet (Nabi), and his rejection will lead to eternal Hell. In their own theology, rejecting him is no light matter. They also declare the rejectors of that Messiah and Mahdi to be Kafir, worthy of death and eternally Hell-bound.

Ahmadis simply apply that same principle but not the same implication. The rejection of the Promised Messiah, Mirza Ghulam Ahmad Qadiani (AS), is no trivial act. When a person denies him, they’re not just disagreeing with a scholar or ignoring a random saint—they are rejecting the very Messiah and Mahdi prophesied in the Quran, Ahadith, and supported by hundreds of living signs from Allah. Rejecting him is a major sin, and everyone will be accountable before Allah based on their intellect, sincerity, and effort in seeking the truth.

And because the rank of the Messiah is so high, it becomes necessary to state the consequences of denying him. Silence in the face of that would be dishonesty.

Conclusion

The following is the summary of all the points in the article.

1. The non-Ahmadis first initiated Takfir of the Ahmadis.
2. The non-Ahmadis also have the same Takfir fatawa against each others
   • Barelvi Sunni vs Deobandi Sunni vs Salafi
   • Sunni vs Shia
   • Shia vs Shia
3. When non-Ahmadis Takfir, it means:
   • The accused has left Islam entire
   • The accused cannot legally claim to be Muslim or follow any Islamic commadments
   • The accused is Wajib-ul-Qatal (liable for death) as he is an apostate
   • The accused is eternally Hell-bound
4. When Ahmadis used the hadith of the Prophet Muhammad (SAW) to put a Fatwa of Kufr on the non-Ahmadis, even then they were cautious. Non-Ahmadis:
   • Are not outside the Millat-e-Islam (nation of Islam)
   • Are not eternally Hell-Bound
   • Are not Wajib-ul-Qatl (liable for death)
   • Can still identify as Muslim
   • Have all the rights of a Muslim
5. Non-Ahmadis proudly Takfir Ahmadis even today while Ahmadi Muslim literature continues to address all non-Ahmadis as Muslims.

I will end with the following summary by Khalifatul Masih II (RA):

یادر ہے کہ احمدی تمام مسلمان کہلانے والے لوگوں کو اُمتِ محمدیہ میں سمجھتے ہیں اور اگر انہوں نے کسی جگہ پر کافر کا لفظ استعمال بھی کیا ہے تو اس کے صرف یہ معنے ہیں کہ وہ مرزا صاحب کی صداقت کے منکر ہیں یہ معنے نہیں کہ رسولِ کریم صلی اللہ علیہ وسلم کی امت میں نہیں یا اصولِ اسلام کو نہیں مانتے۔کافر کے معنے عربی زبان میں منکر کے ہیں۔جب کوئی شخص مرزا صاحب کو نہیں مانتا تو عربی زبان اس کے لئے کافر کا لفظ ہی استعمال کیا جائے گا لیکن اگر کوئی یہ لفظ بولے تو اس کے معنے کھینچ تان کر یہ کر لیں کہ وہ اسے خدا اور رسول کا منکر کہتا ہے یہ سخت ظلم کی بات ہے۔کبھی احمدیوں نے مسلمانوں کو امت محمدیہ سے خارج نہیں سمجھا۔کبھی احمدیوں نے مسلمان کہلانے والوں کو کلمہ کا منکر قرار نہیں دیا، کبھی احمدیوں نے مسلمانوں کو خدا اور قرآن اور محمد رسول اللہ صلی اللہ علیہ وسلم اور حشر و نشر اور تقدیر کا منکر قرار نہیں دیا۔جب بھی کہا یہی کہا ہے کہ ان سے غلطی ہوئی ہے کہ انہوں نے ایک بڑی بھاری صداقت کا انکار کیا ہے۔یعنی حضرت مرزا صاحب کو جو خدمت دین اور اشاعت کے لئے آئے تھے نہیں مانا اور اس طرح اسلام کی ترقی میں روک بنے۔

It should be remembered that Ahmadis consider all people who call themselves Muslims to be part of the Ummah of Muhammad. And if they have used the word ‘kafir’ (disbeliever) anywhere, it only means that they are deniers of Mirza Sahib’s truthfulness – it does not mean that they are not part of the noble Prophet’s (peace be upon him) Ummah or that they do not accept the principles of Islam. The meaning of ‘kafir’ in the Arabic language is ‘denier.’ When someone does not accept Mirza Sahib, then in the Arabic language the word ‘kafir’ will be used for them. But if someone utters this word and its meaning is stretched and distorted to suggest that they are calling them deniers of God and the Prophet, this is a matter of grave injustice. Ahmadis have never considered Muslims to be outside the Ummah of Muhammad. Ahmadis have never declared those who call themselves Muslims to be deniers of the Kalima (declaration of faith). Ahmadis have never declared Muslims to be deniers of God, the Quran, Muhammad the Messenger of Allah (peace be upon him), resurrection, or divine decree. Whenever they have spoken, they have only said that they (non-Ahmadis) have made an error in that they have denied a great truth – namely, they have not accepted Hazrat Mirza Sahib who came for the service and propagation of the religion, and thus have become an obstacle to the progress of Islam.

[Anwarul Ulum, vol. 24, pg. 26, Mawlana Maudidi ke Risala “Qadiani Masala’ ka Jawab]

References

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]

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]

اللہ تعالی الحی القیوم ہے اور اس نے انسانی زندگی اور اس کی بقا کے لئے بے شمار سامان پیدا کئے ہیں۔ اس لئے جان بوجھ کر خود کو ہلاکت میں ڈالنا اللہ تعالے کو پسند نہیں اور اس کی نگاہ میں نا جائز ہے۔ اس وقت مشرق وسطی کے مسلمان خود حفاظتی میں لڑائی لڑنے پر مجبور ہوتے ہیں۔ جان اور مال کی حفاظت کے لئے اسلام میں جنگ کرنا ضروری ہے ۔ اگر چہ یہ خالص دینی جنگ تو نہیں مگر خود حفاظتی کی جنگ بھی اسلام میں جہاد ہی ہے۔ پس ضروری ہے کہ ہم بہت دعا کریں وہ بہت دعا کریں کہ اللہ تعالے مسلمانوں کی مڈ فرمائے ، مجھے تو اس فکر میں رات کو نیند بھی ٹھیک طرح نہیں آئی اور قریباً ساری رات ہی دُعا میں گزری۔

فرمایا بے شک اللہ تعالے نے یورپی اقوام کو بہت طاقت دی ہوئی ہے لیکن اسے یے طاقت بھی ہے کہ وہ ان کو اس طاقت کے غلط استعمال سے روک دے۔ اس لئے ہمیں چاہیئے کہ بہت بہت دعا سے کام لیں

Allah Almighty is the Ever Living and Self-Subsisting, and He has created countless means for human life and its survival. Therefore, deliberately putting oneself in destruction is not pleasing to Allah Almighty and not lawful in His sight. At this time, the Muslims of the Middle East are compelled to fight defensive battles to protect themselves. To protect life and property, it is necessary to wage war in Islam. Even if this is not purely a religious war, defensive war is still jihad in Islam. So it is imperative that we pray abundantly, pray abundantly that Allah Almighty helps the Muslims. I was so worried at night that I could not sleep properly, and I spent almost the whole night in prayer.

Indeed, Allah Almighty has granted great power to the European nations, but He also has the power to restrain them from misusing this power. Therefore, we must rely on abundant prayer.

[Al Fazl, 8 June 1967]

Khalifatul Masih 2, Hazrat Mirza Basheer-ud-din Mahmood Ahmad RA:

“Does this issue only affect the Arabs. It is patently clear that the Arabs do not possess the power to deal with this issue and neither does it solely affect the Arabs. This is not the issue of Palestine it is the issue of Medina, this is not the issue of Jerusalem it is the issue of Mecca itself. This is not the issue of Tom, Dick or Harry it is the issue of the dignity of Hadhrat Muhammad [saw]. The enemies despite their disagreements have gathered together in their opposition against Islam. Will the Muslims, despite a myriad reasons for unity, not come together on this occasion. The wealth of America and the schemes and trickery of Russia are both gathered against the poor Arabs. How can Arab tribes oppose those powers that could not be checked by the might of Germany? The time has come for us to decide whether we should die one by one, or work together diligently for victory. I think the time has come when Muslims must decide to either be defeated during this effort or completely wipe out the mischief-mongers opposed to Islam. The air force of Egypt, Syria and Iraq is no more than a hundred planes however the Jews can build up a fleet ten times larger than this with great ease. And maybe Russia will offer them its airbase as a gift.

“Today, our objectives cannot be achieved through resolutions but only through sacrifice. If the Muslims in Pakistan really want to do something then they ought to hand over at least 1% of their property to their government. With just this 1% Pakistan can raise at least 1 billion rupees for this cause. And with this 1% much can be done to alleviate many of the present difficulties of Islam. Once Pakistan takes this step the other Muslim countries will also follow her example and fifty to sixty billion rupees will definitely be collected with which, despite European opposition, tools and implements can be bought for Palestine. We will be able to buy goods if we are willing to pay more than the market price. The integrity of the Europeans has a price even though it may be dear. They can definitely be bought though it may be at inflated prices. Hence, I am alerting the Muslims to be aware of these tense times and remember that the words ‘The disbelievers have become one nation’ is being fulfilled word for word. The Jews, the Christians and the atheists have stood up to finish the power and might of Islam. In the past, the European countries attacked the Muslims one by one but now the World Powers have attacked as a unified group. Let us all join together to oppose them because we have no contention over this issue. Hence, we must reduce the period of this prophecy as much as we can through our beliefs, our sacrifices, our unity, our prayers and our humility and once again bring closer the establishment of the government of Hadhrat Muhammad [saw] in Palestine. I think that if we can do this we will turn the ever-growing tide of opposition to Islam, in favour of Islam. Christianity will move towards decline and decay and Muslims will once more step towards greatness and glory. This sacrifice may cleanse the hearts of the Muslims and their hearts may incline towards belief. Then may they become indifferent to the love of the world, may they incline towards the respect and veneration of God and His Messenger [saw] and His faith. And their lack of faith may change into faithfulness, their infidelity into fidelity, their lethargy into alertness and their misdeeds may be dislodged one after another.

[Al Fazl, 21 May 1948]

Quran-2:154: “And say not of those who are killed in the cause of Allah that they are dead; nay, they are living; only you perceive not.”

The Afghan Martyrs

“While the Khalifatul Masih and his party were still in London news arrived of the tragic death by stoning of Naimatullah Khan, a young Afghan, who had studied religion at Qadian and had returned to his own country after finishing his studies. He was only 19 years of age and life spread out before his imagination in attractive and alluring colours. His outstanding quality, however, was devotion to his faith”

“When he arrived in Kabul he was arrested and confined in a cell like a dangerous criminal and was charged with apostasy from Islam. He rejected every suggestion made to him that he should repudiate the Messiah of Qadian but like all his predecessors in that situation, he remained firm in his faith, in the full consciousness that he could do so only at the cost of his life. During the period of his confinement he found an opportunity of scribbling a note on a piece of paper and arranged to have it conveyed to his host in Peshawar. The note, which has been carefully preserved by his host, read: “Sir, I am now face to face with the contingency that you had mentioned to me and, by God’s Grace, I am able to inform you that I am resolved to follow the example of the great martyr, the Sahibzada Sahib.”

(Fazl-e Umar, pages 174-176)

Another Ahmadi Martyr

Musleh Maud lovingly writes about Maulvi Naimatullah Khan:

“Maulvi Naimatullah Khan, a peace loving, pious and peaceful young man, and after subjecting him to torture for over a month in jail and making vain efforts to make him recant, he in the afternoon of 31^st August caused him to be taken round the streets of Kabul and had it proclaimed that he would be stoned to death for apostasy.
The same day, after the Asr prayers, our brave brother was taken in chains to the place of execution in the Kabul Cantonment and there stoned to death.”

(Review Of Religions – September 1924 Edition)

Reading the following statement about our beloved Maulvi Naimatullah Khan, hearts are left shaken and in awe, for the great sacrifice our devotee had for his faith; not caring for worldly affairs and wanting to embrace every hardship and torture for the sake of his faith. This is true obedience and Bayʿah:

“A person who sincerely enters my allegiance of Bai’at and wholeheartedly follows me and submerges themselves in obedience to me to the extent that they relinquish their own will. O ye people who consider yourselves members of my community! You will be counted as such in heaven when you truly tread upon the ways of righteousness…. It is inevitable that you should also be tried with various forms of anguish and misfortune, just as the faithful before you were tried.”

“You will certainly suffer pain and many of your desires will not be fulfilled, but do not lose heart in such situations, for your God tries you to see whether you are steadfast in His path or not. If you desire that even the angels should praise you in heaven, then endure beating and remain joyful, hear abuse and be grateful, suffer setbacks but do not sever your relationship with God.”

(Noah’s Ark, pages 24-25)

How great is Maulvi Naimatullah Khan, he has truly fulfilled his Bay’ah and shown what true sacrifice is. Reading on we can see how his actions reflected what the Promised Messiah wanted from his community, “endure beating and remain joyful, hear abuse and be grateful, suffer setbacks but do not sever your relationship with God.”

“Before execution, he asked permission to say two rakats of prayer, which eh offered to his Lord and Master after the manner of Muslim martyrs. Before being stoned to death, he was once more asked to renounce his faith in the Promised Messiah but he refused to do so and declared that he would rather die than give up his faith in the Promised Messiah. God bless our brother!”

(Review Of Religions – September 1924 Edition)

Remember the great sacrifices done for Ahmadiyyat

To conclude, let us not forget the great sacrifice these martyrs had given for Ahmadiyyat. Pray for them and pray to become like Shahibzada Abdul Latif, Niamatullah Khan and Abdur Rahman. As Musleh Maud had said, “Let all of us make up our minds from this moment that we will not rest until we conquer that land of martyrs (converting its people to Ahmadiyyat).”

Review Of Religions – September 1924 Edition (Pdf page 26-28)
https://www.reviewofreligions.org/20274/review-of-religions-september-1924-edition-2/
https://www.ahmadipedia.org/content/personality/248

Introduction

Khilafat literally means: ‘the successorship of prophethood.’ After Prophethood, Khilafat is the most important institution in Islam. Khulafa are ultimately appointed by God through His Divine guidance.

Khilafat in the Holy Quran

اِنِّیۡ جَاعِلٌ فِی الۡاَرۡضِ خَلِیۡفَۃًؕ قَالُوۡۤا اَتَجۡعَلُ فِیۡہَا مَنۡ یُّفۡسِدُ فِیۡہَا وَیَسۡفِکُ الدِّمَآءَ ۚ وَنَحۡنُ نُسَبِّحُ بِحَمۡدِکَ وَنُقَدِّسُ لَکَؕ قَالَ اِنِّیۡۤ اَعۡلَمُ مَا لَا تَعۡلَمُوۡنَ
And when thy Lord said to the angels: ‘I am about to place a vicegerent (khalifa) in the earth,’ they said: ‘Wilt Thou place therein such as will cause disorder in it, and shed blood? — and we glorify Thee with Thy praise and extol Thy holiness.’ He answered: ‘I know what you know not.’
_2:31

وَ ہُوَ الَّذِیۡ جَعَلَکُمۡ خَلٰٓئِفَ الۡاَرۡضِ وَ رَفَعَ بَعۡضَکُمۡ فَوۡقَ بَعۡضٍ دَرَجٰتٍ لِّیَبۡلُوَکُمۡ فِیۡ مَاۤ اٰتٰىکُمۡ ؕ اِنَّ رَبَّکَ سَرِیۡعُ الۡعِقَابِ ۫ وَ اِنَّہٗ لَغَفُوۡرٌ رَّحِیۡمٌ
And He it is Who has made you successors (khalifa) of others on the earth and has exalted some of you over others in degrees of rank, that He may try you by that which He has given you. Surely, thy Lord is quick in punishment; and surely, He is Most Forgiving, Merciful.
_6:166

ثُمَّ جَعَلۡنٰکُمۡ خَلٰٓئِفَ فِی الۡاَرۡضِ مِنۢ بَعۡدِہِمۡ لِنَنۡظُرَ کَیۡفَ تَعۡمَلُوۡنَ
Then We made you their successors in the earth after them, that We might see how you would act.
_10:15

وَعَدَ اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا مِنۡکُمۡ وَ عَمِلُوا الصّٰلِحٰتِ لَیَسۡتَخۡلِفَنَّہُمۡ فِی الۡاَرۡضِ کَمَا اسۡتَخۡلَفَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۙ وَ لَیُمَکِّنَنَّ لَہُمۡ دِیۡنَہُمُ الَّذِی ارۡتَضٰی لَہُمۡ وَ لَیُبَدِّلَنَّہُمۡ مِّنۡۢ بَعۡدِ خَوۡفِہِمۡ اَمۡنًا ؕ یَعۡبُدُوۡنَنِیۡ لَا یُشۡرِکُوۡنَ بِیۡ شَیۡئًا ؕ وَ مَنۡ کَفَرَ بَعۡدَ ذٰلِکَ فَاُولٰٓئِکَ ہُمُ الۡفٰسِقُوۡنَ

 Allah has promised to those among you who believe and do good works that He will surely make them Successors (khulafa) 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 Me, and they will not associate anything with Me. Then whoso is ungrateful after that, they will be the rebellious.
_24:56

اَمَّنۡ یُّجِیۡبُ الۡمُضۡطَرَّ اِذَا دَعَاہُ وَ یَکۡشِفُ السُّوۡۤءَ وَ یَجۡعَلُکُمۡ خُلَفَآءَ الۡاَرۡضِ ؕ ءَاِلٰـہٌ مَّعَ اللّٰہِ ؕ قَلِیۡلًا مَّا تَذَکَّرُوۡنَ
Or, Who answers the distressed person when he calls upon Him, and removes the evil, and makes you successors in the earth? Is there a god with Allah? Little is it that you reflect.
_27:63

یٰدَاوٗدُ اِنَّا جَعَلۡنٰکَ خَلِیۡفَۃً فِی الۡاَرۡضِ فَاحۡکُمۡ بَیۡنَ النَّاسِ بِالۡحَقِّ وَ لَا تَتَّبِعِ الۡہَوٰی فَیُضِلَّکَ عَنۡ سَبِیۡلِ اللّٰہِ ؕ اِنَّ الَّذِیۡنَ یَضِلُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ لَہُمۡ عَذَابٌ شَدِیۡدٌۢ بِمَا نَسُوۡا یَوۡمَ الۡحِسَابِ
O David, We have made thee a vicegerent (khalifa) in the earth; so judge between men with justice, and follow not vain desire, lest it should lead thee astray from the way of Allah. Surely, those who go astray from the way of Allah will have a severe punishment, because they forgot the Day of Reckoning.
_38:27

Khilafat in Hadith

“Prophethood would remain among you so long as Allah wills. Then Allah the Exalted would raise it up. Then Caliphate on the precepts of Prophethood would be established and remain among you for as long as Allah wills. Then Allah the Exalted would raise it up. Then despotic rule would remain among you for as long as Allah wills. Then Allah the Exalted would raise it up. Then a tyrannous rule would remain among you for as long as Allah wills. Then Allah the Exalted would raise it up. Then the Caliphate on the precepts of Prophethood would be established again (Khilafah ala Minhaji-Nabuwwah). Then, the Holy Prophet (S.A.W) remained silent.”

_{[Musnad Ahmad, Vol. 30, pg. 355, no. 18406]}

Al Albani said, in Takhreej Mishkat al Masabih, the chain is hasan:

الراوي: النعمان بن بشير المحدث: الألباني – المصدر: تخريج مشكاة المصابيح – الصفحة أو الرقم: 5306
خلاصة حكم المحدث: إسناده حسن

_[dorar.net]

مَا‭ ‬كَانَتْ‭ ‬نُبُوَّةٌ‭ ‬قَطُّ‭ ‬اِلَّا‭ ‬تَبِعَتْهَا‭ ‬خِلَافَةٌ

There had not been any Prophethood which was not succeeded by Khilafa.

_{[Kanz al-Ummal, Hadith 3224]}

To read an in-depth explanation of the Musnad Ahmad hadith above click below ↓

Khilafat-e-Rashida: The Rightly Guided Caliphate

Hazrat Abu Bakr (RA) (632 – 634 CE)

He was the closest companion of the Prophet Muhammad (ﷺ). He was gentle, humble, and deeply loyal. When the Prophet ﷺ passed away, people were shaken, but Abu Bakr (RA) stood firm and reminded them that it was Allah who lives forever and that all Prophets indeed pass away. His caliphate lasted only two years, but in that short time, he stabilized a chaotic situation. He fought against false prophets and tribes that broke away from Islam. He also started the process of gathering the Qur’an into one collection. His love for the Prophet ﷺ was unmatched, and he lived a simple life even as the leader of the Muslims.

Hazrat Umar Ibn Al-Khattab (RA) (634 – 644 CE)

Hazrat Umar (RA) was appointed as Khalifa after the passing of Abu Bakr (RA). He had once been one of Islam’s fiercest enemies, but after converting, he became one of its strongest protectors. As the Caliph, he was a powerful and just ruler. He expanded the Muslim empire across vast regions, including Persia and Egypt. But even with all that power, he remained humble. His leadership was organized, wise, and strict, but full of care for the people. He was eventually assassinated during prayer by a Persian slave in 644 CE.

Hazrat Uthman Ibn Affan (RA) (644 – 656 CE)

The 3rd Khalifa of Islam, he was known for his shyness, generosity, and wealth, which he used for the cause of Islam. He was the one who compiled and distributed a standardized copy of the Qur’an across the Muslim world. His rule started peacefully, but over time, political tensions rose. People became divided, and sadly, he was killed in his own home while reading the Qur’an. His death was one of the events that led to deep divisions in the Muslim community and the next caliphate.

Hazrat Ali Ibn Abi Talib (RA) (656 – 661 CE)

He was the cousin and son-in-law of the Prophet ﷺ, as he married his (ﷺ) daughter Fatima (RA). He was known for his deep knowledge, wisdom, and bravery in battles, such as the battle of Khaibar against the Jews. As the Khalifa of Islam, he had to deal with intense political and civil conflict. Some companions disagreed with his leadership, which led to battles like Jamal and Siffin. Despite all this, he always tried to hold onto justice and avoid bloodshed. He was eventually assassinated while praying in the mosque.

Span of Khilafat-e-Rashida: Foretold by Muhammad ﷺ

The Holy Prophet Muhammad ﷺ foretold the exact number of years Khilafat would remain amongst the Arabs before kingship and monarchies would begin:

Sa’eed bin Jumhan narrated:

“Safinah narrated to me, he said: ‘The Messenger of Allah (s.a.w) said: “Al-Khilafah will be in my Ummah for thirty years, then there will be monarchy after that.”‘

^{[Jami` at-Tirmidhi 2226]}

Thus, we can see that words of Muhammad ﷺ came out to be true as Khilafat concluded after the exact number of years as the Prophet ﷺ foretold. Many monarchies and kingships claimed to be Caliphates after, however, they all ended in a miserable way as they were not true and real caliphates – they only pretended to be caliphates. However, just like Muhammad ﷺ foretold the end of Khilafat-e-Rashida, he also prophesied the coming of another Khilafat, the Khilafat after the Messiah and Mahdi. This Khilafat was to remain until the Day of Judgement.

Khilafat-e-Ahmadiyya: The Decreed Everlasting Khilafat

Hazrat Maulvi Hakeem Maulwi Nooruddin (RA) (1908 – 1914)

He was the first Khalifa after the Promised Messiah and Mahdi, Mirza Ghulam Ahmad (AS) passed away on May 26th, 1908. He was a quiet, wise man, a scholar and Hafiz (memorizer) of the Qur’an with lots of knowledge in Fiqh and Hadith as well. He had been the Promised Messiah’s physician and closest supporter. When the Jama’at was at risk of splitting after the founder’s death, his calm and firm leadership kept the community together. He emphasized Qur’anic education and helped lay the foundation for the system of Khilafat to continue.

Hazrat Mirza Bashiruddin Mahmood Ahmad (RA) (1914 – 1965)

He was the Promised Son, Musleh Maud, who was promised by Allah to Mirza Ghulam Ahmad (AS). He became Khalifa at a young age of 25, but he turned out to be a visionary leader. Under his leadership of 52. years, the community expanded worldwide and many prophecies of the Promised Messiah (AS) came into fruition under his leadership, such as the arrival of the Mahdi in Damascus and Europe. He introduced many departments and organizations like Khuddamul Ahmadiyya, Atfalul Ahmadiyya, and Lajna Imaillah. He was incredibly intelligent, wrote deeply on Islam, and trained missionaries to spread the message globally. His greatest contribution by far was his monumental Tafsir (exegesis) of the Holy Quran. He authored 10 volumes of detailed commentary, and as more of his Tafsir writings continue to be discovered, it is estimated that the complete collection will exceed 10 volumes.

Hazrat Hafiz Mirza Nasir Ahmad (RA) (1965 – 1982)

He was a calm and intellectual leader. He had studied at Oxford and became Khalifa during a time when the Jama’at faced harsh persecution in Pakistan. In 1974, the government declared Ahmadis to be non-Muslim by law, and he responded with dignity and courage. He also started the Nusrat Jahan Scheme, sending doctors and teachers to Africa. His leadership was full of compassion and wisdom.

Hazrat Mirza Tahir Ahmad (RA) (1982 – 2003)

He was appointed as Khalifa in 1982. After being forced to leave Pakistan in 1982 due to plots to arrest him, he settled the headquarters in London. The Khilafat of Mirza Tahir Ahmad (RA) is widely recognized as the dawn of the digital age for the Ahmadiyya community. He launched MTA (Muslim Television Ahmadiyya) in 1992, which connected Ahmadis all over the world. He had a unique style: passionate, humorous, and deeply spiritual. He wrote and spoke powerfully about Islam and reason. His greatest work was his translation of the Holy Quran and his monumental book: Revelation, Rationality, Knowledge, and Truth. People loved him for how easily he connected with everyone, especially the youth.

Hazrat Mirza Masroor Ahmad (ABA) (2003 – present)

He is the current Khalifa who was elected after the passing of Hazrat Mirza Tahir Ahmad (RA) in 2003. He’s known for being firm, yet gentle. Under his leadership, the Jama’at has expanded even more globally and has greatly improved in office and administrative work. He writes to world leaders, speaks in parliaments, and constantly calls for peace and justice. Mirza Masroor Ahmad (aba) has been a glocal voice for peace and justice since 2003 and has been advocating to world leaders to make peace before another disastrous and poetntial third world war takes place. Under his Khilafat, Jama’at Ahmadiyya celebrated 100 years of Wasiyyat in 2005 and 100 years of Khilafat in 2008. However, the Jama’at has also had to face a lot of persecution during this time, such as the brutal Lahore Attack in 2010. Despite the persecution in Pakistan and other parts of the world such as Africa, he continues to guide the community with patience and strength. He places strong focus on prayer, moral training, and the youth. May Allah preserve and protect him and enable the true message of Islam to spread through him to corners of the Earth. Amin.

باقی جو بھی کھانا کھلانے کی طاقت رکھتا ہوا گر وہ مریض یا مسافر ہے تو اس کے لئے ضروری ہے کہ رمضان میں ایک مسکین کا کھانا لبطورفد بی دے اور دوسرے ایام میں روزے رکھے ۔ یہی حضرت مسیح موعود علیہ الصلوۃ والسلام کا مذہب تھا اور آپ ہمیشہ فدیہ بھی دیتے تھے اور بعد میں روزے بھی رکھتے تھے اور اس کی دوسروں کو تاکید فرمایا کرتے تھے۔

( تفسیر کبیر جلد 2 صفحہ 389 )

Whoever has the power to feed [the poor], whether he is a patient or a traveler, then it is necessary for him to feed one poor person in Ramadan as Fidiya and then fast on other days [when healthy].

This was the religion of the Promised Messiah (A.S) and he always paid the Fidiya and later fasted and emphasized it to others.

[Tafseer-e-Kabeer, v2, p389]

Fidiya can be paid to poor or any needy person including orphans e.t.c.

سوال پیش ہوا کہ جو شخص روزہ رکھنے کے قابل نہ ہو، اس کے عوض مسکین کو کھانا کھلانا چاہئے ۔ اس کھانے کی رقم قادیان کے یتیم فنڈ میں بھیجنا جائز ہے یانہیں؟ فرمایا: ’’ایک ہی بات ہے خواہ اپنے شہر میں مسکین کو کھلائے یا یتیم اور مسکین فنڈ میں بھیج دے۔

(بدر 7 فروری 1907 صفحہ 4)

The question arose as to whether the person who is unable to fast should feed a poor. So is it permissible to send money for food to Qadian’s orphan fund or not?

He said: “It’s the same thing whether you feed the poor in your city or send them to the orphan and poor fund.”

[Al Badr, 7 Feb 1907, page 4]

“The one who fasts during the month of Ramadan while being a traveler or in illness, disobeys the clear command of God Almighty. God Almighty has made it clear that those affected by illness and travelers should not fast. Recover from illness and fast after the journey is over. This command of God must be obeyed because salvation is by grace, not by the force of one’s actions. God Almighty did not say that the disease has to be slight or serious and that the journey may be short or long. Rather, the rule is general and should be followed. If the patient and the traveler fast, then the fatwa of disobedience will be imposed on them.”

[Al Badr, #42, v6, 17 OCT 1907, p7]

Promised Messiah (A.S) provides a general rule and explains that if God has forbidden a sick person and a traveller, then this command should be followed. He details it further in another incident where he tells a traveller to break his fast:

“Miyan Abdullah! Just like it’s God’s command to fast, similarly, it’s His command to not [fast] while traveling. All of you should break your fast.

[Seerat-ul-Mahdi, V2, P 125]

Now that we have established that not fasting during sickness and during a state of travel is as important as fasting when healthy. We cannot force Allah with our actions by fasting during an illness. But what exactly constitutes as an illness?

Promised Messiah (A.S) also explains this general rule. Someone asked him,

“Sometimes Ramadan comes in such a season that there is a lot of work for the farmer like sowing. Similarly there are laborers who cannot fast. What is your guidance regarding it?

He (A.S) replied,

الْأَعْمَالُ بِالنِّيَّاتِ (deeds are judged by intentions) these people keep their circumstances hidden. Every person must think of their situation with purity and taqwa (fear of Allah). If someone can fast during labor job, then they can, otherwise they come under the rule of a patient. They can fast later when possible.

Then regarding 2:185 verse, وَعَلَى ٱلَّذِينَ يُطِيقُونَهُ said:

It means those who do not possess the strength

[Al Badr, 26 Sept 1907, p7]

This proves that we are not allowed to skip fasts for every slight illness. Rather, it must be an illness that negatively impacts our health if we fast or when the person does not have the strength to fast. This is consistent with the life of the Promised Messiah (A.S). He had diabetes most of his life and he used to fast regularly, once, even 9 months straight.

The following incident adds some detail:

ایک دفعہ میں نے رمضان شریف کا آخری عشرہ قادیان میں گذارا۔ ان دنوں میں حضور علیہ السلام کو تپ لرز و یومیہ آتا تھا۔ ظہر کے بعد لرزہ سے تپ ہو جا تا تھا۔ اس لئے ظہر کے وقت حضور جماعت میں شریک ہوا کرتے تھے اور باقی نمازوں میں شریک نہیں ہو سکتے تھے۔ ظہر سے پہلے بھی کبھی بانتظار نمازیاں بیٹھتے تھے ۔ میری عادت تھی کہ میں ضرور اس جگہ پہنچ جایا کرتا تھا جہاں حضور مٹھتے تھے کبھی ایسا نہیں ہوا کہ میں دور رہا ہوں ۔ اگر ایسا اتفاق ہوتا بھی جو صرف ایک دفعہ ہوا تو خدا تعالی کوئی نہ کوئی سامان کرد یتا کہ میں قریب پہنچ جاؤں ۔ غرض جب حضور ظہر کی نماز کے واسطے تشریف لاتے میں طبیعت کا حال دریافت کرتا تو فرماتے کہ سردی معلوم ہورہی ہے ۔ بعض دفعہ فرماتے کہ نماز پڑھو۔ سردی زیادہ معلوم ہورہی ہے مگر باوجود علالت کے حضور روزہ برابر رکھتے تھے ۔ ایک دن میں نے عرض کیا کہ آپ کی تکلیف ہے اور کئی دن ہو گئے ہیں ۔اگر روزہ افطار کرد با لینی بوقت بخار کھول یا توڑ لیا ) کر میں تو بہتر ہو ) فرمایا کہ روزہ کی وجہ سے کچھ تکلیف محسوس نہیں ہوتی ہے بلکہ آرام معلوم ہوتا ہے ۔ بھوک پیاس کچھ معلوم نہیں ہوتی ۔ رات کو البتہ کچھ زیادہ تکلیف ہوتی ہے ۔ اس لئے روز و رکھ لیتا ہوں ۔ میچ کو تپ اتر جاتا تھا تو حضور سیر کو تشریف لے جایا کرتے تھے۔

(اصحاب احمد جلد 10 صفحہ 397 ،398 نیا ایڈیشن روایت حضرت منشی حبیب الرحمن صاحب)

Hazrat Munshi Habib-ur-Rehman Sahib writes: Once I spent the last ten days of Ramadan in Qadian. In those days, the Promised Messiah (A.S) used to get fever/chills. He would get a fever after Zuhr. Therefore, at the time of Zuhr, the Promised Messiah (A.S) used to join the congregation and could not participate in the rest of the prayers. People used to come early for Zuhr prayers. I used to go to sit where the Promised Messiah (A.S) used to sit. It never happened that I sat anywhere else. Even if by chance, it did happen and it happened once, God Almighty would arrange for me to sit closer.

Therefore, when the Promised Messiah (A.S) used to come for Zuhr prayers, I would inquire about his health. To which he would reply that he is feeling a fever. Sometimes he would say, pray salat. The cold seems to be getting worse, but in spite of his illness, he used to fast regularly.

One day I complained that you are in pain and many days have passed. It would be better to break fast because of the fever. He said that the fast doesn’t bother me but actually makes me feel at ease. I don’t get hungry or thirsty, although there is more pain at night. That is why he fasts.

[Ashab-e-Ahmad, v10, pg 397,398, new edition, narrated by Munshi Habib Rehman Sahib]

The above incident proves that the Promised Messiah (A.S) fasted during his illness because he had the strength to do so and made him feel better. Similarly, we have another narration that shows that he fasted until the last 3 years of life, when he got extremely weak.

حضرت مصلح موعوڈ سے سوال پوچھا گیا کہ حضرت مسیح موعود علیہ السلام چونکہ بیار رہتے تھے کیا روز ور کھتے تھے؟ آپ نے فرمایا: حضرت صاحب خوب روزہ رکھتے تھے مگر چونکہ آخر میں کمزور زیادہ ہو گئے تھے اور مرض میں بھی زیادتی تھی اس لئے تین سال کے روزے نہیں رکھے، یعنی 7،6،5 (1905، 1906 اور 1907 ءمراد ہے۔ ناقل )

(افضل 12 جون 1922 صفحہ 7) 

The question was asked to Hazrat Musleh Maud (R.A) that since Hazrat Masih Mo’ud (PBUH) used to be sick mostly, did he used to fast? He said: Hazrat Sahib used to fast a lot, but since he became weak in the end and the illness was too much, he did not fast for the last three years…

[Al Fazl, 12 June 1922, p7]

Summary

Thus, fasting during an illness is not allowed and this rule is very important to follow. An illness is defined as something that negatively affects oneself or which doesn’t leave enough strength for the person to fast.

[7 افضل 11 اپریل 1925 صفحہ]

Hazrat Khalifatul Masih II (R.A) said:

“According to me, it is a crime to make a child under the age of 12 to fast. If someone makes a 12-15 years old to fast, then they are doing a mistake. One should get in the habit of fasting from the age of 15 and fast at the age of 18. I remember when we were young we also had the desire to fast but the Promised Messiah (A.S) did not allow us to fast.”

[Al fazal, 11 April 1925, p7]