Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa, has given on various occasions in his written correspondence and during MTA programmes is being published officially below for everyone’s benefit.
What is ‘tabarruk’? How are blessings understood to be transmitted and why isn’t it considered ‘shirk’?
Someone from Canada wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, mentioning various matters in the context of tabarruk [seeking blessings through sacred relics] and asked how tabarruk works and at what point it might fall into the category of shirk [associating partners with Allah].
In his letter dated 27 August 2023, Huzoor-e-Anwaraa provided the following guidance on this question:
“In the Arabic language, the meaning of barakah is the presence of divine goodness in a thing. Thus, the true source of blessing and goodness is the Being of God the Exalted. It is for this reason that when Allah the Exalted sends His Prophets and chosen ones into the world for the welfare of creation, He makes the person of these holy beings blessed and also creates the means for blessing in the items associated with them. Accordingly, in the Holy Quran, this subject of blessing has been elucidated in the mention of various Prophets. For instance, regarding the household of Prophet Abrahamas, it is stated:
قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَةُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَجِيدٌ
“‘They said, ‘Dost thou wonder at Allah’s decree? The mercy of Allah and His blessings are upon you, O people of the House. Surely, He is Praiseworthy, Glorious.’ (Surah Hud, Ch.11: V.74)
“Then, concerning Prophet Jesusas, it is stated:
وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ
“‘And He has made me blessed wheresoever I may be.’ (Surah Maryam, Ch.19: V.32)
“Then, regarding the Word revealed to our lord and master, the Most Holy Prophet Muhammad al-Mustafasa, i.e., the Glorious Quran, it is stated:
وَهَذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ
“‘And this is a Book which We have revealed, full of blessings.’ (Surah al-An‘am, Ch.6: V.9)]
“Similarly, in the ahadith, one finds an abundance of such incidents where Allah the Exalted granted healing to the sick through the blessing of the Holy Prophetsa. Accordingly, Hazrat Aishara narrates that when a person complained of some ailment, the Holy Prophetsa would mix some soil with his own saliva and (while applying it to the sick person) would pray: ‘With the soil of our earth and the saliva of some of us, may our sick be healed by the command of our Lord.’ (Sunan Abi Dawud, Kitab at-tib, Bab kayfa r-ruqa) During a military expedition, the shin of Hazrat Abdullah bin Atikra was broken; he presented himself before the Holy Prophetsa and the Holy Prophetsa prayed and passed his hand over it, whereupon the shin was healed as if it had never suffered any injury. (Sahih al-Bukhari, Kitab al-maghazi, Bab qatli abi rafi‘in…) On the occasion of the Battle of Khaybar, Hazrat Alira suffered from an eye ailment; the Holy Prophetsa applied his saliva to Hazrat Ali’sra eyes and prayed for him and his eyes became healthy as if they had never had any ailment. (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati khaybar)
“Likewise, on various occasions, through the blessing and prayer of the Holy Prophetsa, Allah the Exalted increased a meagre amount of something to such an extent that it fulfilled the needs of all those in want. Thus, on the occasion of the Battle of the Trench, at a meal invitation at the house of Hazrat Jabir bin Abdullahra, the Prophetsa prayer over one sa‘ of flour and the meat of a young goat increased these items so much that a thousand people ate to their fill from that small amount of food. (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati l-khandaqi wa hiya l-ahzab) On the occasion of the Battle of Khaybar, when provisions ran out, the Prophetsa prayed over a small amount of food items and Allah the Exalted bestowed such blessing in it that people filled their sacks with these items. While drawing people’s attention to this favour of God Almighty – that this was no personal excellence of his but rather the grace of Allah alone, which He had bestowed upon His servants through one of His Messengers – he stated: ‘I bear witness that there is no god but Allah and I am a Messenger of that very Allah.’ (Sahih al-Bukhari, Kitab al-jihad wa s-siyar, Bab hamli z-zadi fi l-ghazw)
“Furthermore, the Companions of the Messengersa of Allah used to derive blessings from the blessed personage of the Holy Prophetsa and from the items associated with him and they would also preserve these things as tabarruk. Accordingly, Hazrat Anasra relates that when the Holy Prophetsa shaved his head, Hazrat Abu Talhara was the first person to keep some of the Holy Prophet’ssa hair as tabarruk. (Sahih al-Bukhari, Kitab al-wudu’, Bab al-ma’i lladhi yughsalu bihi sha‘aru l-insan)
“The Promised Messiahas has also written in his various works about these spiritual graces received by the Prophets and saints from Allah the Exalted. Thus, at one place, he states:
“‘Because of his being completely lost in God, his tongue is the tongue of God at all times and his hand is the hand of God […] Similarly, their hands, their feet and their entire body are granted a blessing, as a result of which even the garment they wear becomes blessed. Oftentimes, their touching or placing a hand on someone causes the eradication of that person’s spiritual or physical maladies. Similarly, the Lord of Honour and Glory bestows a blessing upon the houses wherein they dwell. Such a house remains safe from calamities and the angels of God guard it. Similarly, a blessing and distinction is granted to their town or village. Likewise, even the dust upon which they tread receives a share of that blessing.’ (Haqiqatul-Wahi, Ruhani Khazain, Vol. 22, pp. 18-19)
“Therefore, in view of the aforementioned matters and also considering the glad tiding that Allah the Exalted granted to the Promised Messiahas that ‘بادشاہ تیرے کپڑوں سے برکت ڈھونڈیں گے’ [‘Kings shall seek blessings from your garments.’], and the fact that a ring of the Promised Messiahas was made with his revelation ‘اَلَیْسَ اللّٰہُ بِکَافٍ عَبْدَہٗ’ [Is not Allah sufficient for His servant?] in mind; for these reasons, it is my conviction that Allah the Exalted has surely placed blessings in this ring and his other items. Thus, when people ask for prayers and I sometimes give them something as tabarruk, or touch someone for the sake of blessing, I touch this ring of the Promised Messiahas to that person or that item while praying. And I do this when Allah the Exalted puts this thought in my heart or when someone insists very much that I do so. And many times, I also do this because the thought comes forcefully into my heart from Allah the Exalted that there is no harm in doing so. Moreover, I do not do this for everyone, but for those regarding whom Allah the Exalted puts the thought in my heart. So, my intention is not of any kind of shirk, nor should it be the intention of the one taking the tabarruk. To benefit from the grace [faiz] that Allah the Exalted has initiated among us in this age through the Promised Messiahas is, in reality, to benefit from the reward and favour of Allah the Exalted and to attain blessing. Yes, if the thought of any kind of shirk arises in someone’s heart, then that is wrong. May Allah the Exalted protect us from every kind of shirk. Amin.”
[…]
Is Satan (Shaytan) really a created being like humans and angels?
Someone from Pakistan wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, asking whether Satan is actually a creation like humans and angels.
In his letter dated 30 August 2023, Huzoor-e-Anwaraa provided the following guidance on this matter:
“The Holy Quran has made various statements regarding the creation and natures of angels, humans and Satan. Concerning angels, it states that they do not possess the power to disobey the command of God Almighty and they carry out whatever command God Almighty gives them. (Surah at-Tahrim, Ch.66: V.7) Concerning humans, it states that their creation is from an extract of clay. (Surah al-Mu’minun, Ch.23: V.13) And Satan, while disobeying the command of Allah the Exalted and declaring himself superior to man, said, ‘Thou hast created me of fire while him hast Thou created of clay.’ (Surah al-A‘raf, Ch.7: V.13) Thus, all three are indeed the creation of Allah the Exalted, but they are three creations of distinct natures; neither are angels like humans, nor is Satan. Allah the Exalted placed the faculty of choice in man and left him free, such that if he follows the commandments of Allah the Exalted, he can attain a station in the nearness of Allah higher than all creation; but if he disobeys the commandments of Allah the Exalted, he will reach the station of ‘asfal as-safilin’ [the lowest of the low]. In connection with the choice to adopt the path of good or evil, Allah the Exalted also attached to man the inspirations of good in the form of angels and the suggestions of evil in the form of Satan. The Promised Messiahas, elucidating this subject, states:
“‘There are two attractors present for every human being; that is, those who pull. One is the attractor of good, which pulls him towards piety; the second is the attractor of evil, which pulls him towards vice. As is empirically observed and felt, oftentimes thoughts of vice fall into a person’s heart, and at that time, he is so inclined towards vice as if someone is pulling him towards evil. And then, sometimes thoughts of piety fall into his heart, and at that time, he is so inclined towards piety as if someone is pulling him towards good. And oftentimes, a person commits a vice and then becomes inclined towards piety and is extremely ashamed as to why he committed the evil deed. And sometimes it happens that a person verbally abuses and strikes someone and then becomes remorseful and says in his heart that ‘I did this deed very wrongly,’ and he treats him with some kindness or asks for forgiveness. So, both these types of faculties are found in every human being and the Islamic sharia has named the faculty of good the lammah or inspiration of the angel and has termed the faculty of evil […] the lammah or suggestion of Satan. The philosophers only acknowledge to this extent that these two faculties are certainly present in every human being; but God, Who reveals secrets from the Beyond of the Beyond [wara’ al-wara’] and gives news of profound and hidden matters, He has declared these two faculties to be created beings. The one who casts the inspiration [ilqa’] of good, He has named the Angel and the Holy Spirit; and the one who whispers the suggestion of evil, He has declared to be Satan and Iblis.’ (Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, pp. 293-294)”
Cutting hair & clipping nails before qurbani and udhiyah: Does this include underarm and other private body hair and is there any kaffarah or expiation if one fails to remove them?
Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, asking whether the instruction for one who intends to offer a sacrifice not to cut their hair and nails after the sighting of the moon of Dhul-Hijjah includes only the beard and the hair of the head, or whether it also includes the hair of the armpits and the pubic hair. Also, if a person cuts their hair, is there any expiation [kaffarah] for this mistake? Similarly, in extraordinary circumstances, can this sacrifice of Eid be performed even after three days and will the person offering the sacrifice decide this themselves, or is it necessary to obtain permission from Huzoor-e-Anwaraa?
In his letter dated 31 August 2023, Huzoor-e-Anwaraa provided the following instructions on this matter:
“For one who intends to offer a sacrifice, not cutting hair, etc., after the sighting of the moon of Dhul-Hijjah until the sacrifice is performed is not obligatory, but rather a commendable or mustahabb act. Therefore, if a person who intends to offer a sacrifice cuts their hair or nails, etc., it does not affect their sacrifice.
“However, if someone wishes to act upon this commendable matter for the sake of attaining reward, then in that case, they should abstain from cutting every kind of hair. This is because in one hadith, the Holy Prophetsa, in the context of sacrifice, has included the moustache and pubic hair along with the hair of the head and the nails. (Sunan Abi Dawud, Kitab ad-dahaya, Bab ma ja’a fi ijabi l-adahi)”
Can the Eid al-Adha sacrifice be performed after the third day of Eid?
“In normal circumstances, the sacrifice should be performed within three days. However, if there is a compelling reason, the sacrifice can be performed throughout the entire month of Dhul-Hijjah. Accordingly, Hazrat Musleh-e-Maudra states:
“‘Sacrifice can be performed today, tomorrow and the day after tomorrow; but if there is a journey or some other difficulty, then it is the view of Hazrat Sahib [the Promised Messiahas] and also of some other elders that sacrifice can be performed throughout this entire month.’ (Al Fazl, Qadian Dar-ul-Aman, No. 13, Vol. 10, 17 August 1922)
“As for the rest, if a directive concerns the entire Jamaat and includes administrative matters, then its permission will be formally sought from the Khalifa at that time. However, if a compelling situation arises for someone individually, then they should decide this themselves, looking at their own situation and any compelling circumstances.”
Should one say the Surah name out loud while reciting the Holy Quran?
Someone from Syria wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, asking whether one should recite the name of the Surah aloud during recitation, or repeat it in one’s heart, or if casting a glance at it is sufficient. Also, when starting recitation from the middle of a Surah, should both ta‘awwuz and tasmiyah [i.e., the basmalah] be recited, or should the basmalah not be recited in such a case? Similarly, in audible [jahri] prayers, can Ta‘awwuz also be recited aloud before Al-Fatihah?
In his letter dated 1 September 2023, Huzoor-e-Anwaraa provided the following guidance on this matter:
“Reciting the name of the Surah, repeating it in the heart, or looking at it during recitation is neither a matter of sharia nor is it necessary. We do not find any such instruction in the Holy Quran or the Prophetic traditions.”
If one starts reciting from the middle of a Surah, should they say taʿawwudh and basmalah or only taʿawwudh?
“Whether the recitation of the Holy Quran is done from the middle of a Surah or from the beginning of a Surah, reciting ta‘awwuz before it is mandatory, because the command of the Holy Quran is:
فَإِذَا قَرَأْتَ الْقُرْآَنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
“‘And when thou recitest the Qur’an, seek refuge with Allah from Satan the rejected.’ (Surah an-Nahl, Ch.16: V.99)
“However, reciting the basmalah is not necessary when starting recitation from the middle of a Surah. Nevertheless, there is a saying of the Holy Prophetsa that any important work begun without the basmalah is devoid of blessing. (Tafsir ar-Razi, Surah al-Fatihah, under the verse, ‘Sirata lladhina an‘amta ‘alayhim…’) Therefore, if the basmalah is also recited in compliance with this saying of the Holy Prophetsa after reciting ta‘awwuz in accordance with the Quranic command before the recitation of the Holy Quran, then this act is a source of blessing and reward. Similarly, if recitation is started from the beginning of a Surah, since the basmalah is a part of every Surah, the basmalah will also be recited after ta‘awwuz at the beginning of the Surah.”
In audible (jahri) prayers (Fajr, Maghrib and Isha), should the taʿawwudh be recited out loud before Surah al-Fatihah?
“As for prayers in which the recitation is audible, it is not necessary to recite ta‘awwuz and tasmiyah aloud before Surah al-Fatihah; rather, it is proven from the continuous sunnah [sunnat-e-mutawatirah] of the Holy Prophetsa that he used to recite them silently. Accordingly, it is narrated from Hazrat Anasra that whenever the Messengersa of Allah, Hazrat Abu Bakrra and Hazrat Umarra started the prayer, they would start with ‘اَلۡحَمۡدُ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ’. (Sahih al-Bukhari, Kitab al-adhan, Bab ma yaqulu ba‘da t-takbir)”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)
