What guidance is there on personal conduct, music and differences in secondary religious matters?
Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih V (aa), seeking guidance regarding the disease of AIDS, the account of Prophet Moses (as) and al-Khidr, his own writing of a commentary of the Holy Quran, certain of his personal weaknesses, the study of books and some incidents concerning Hazrat Khalifatul Masih IV (rh) mentioned in the book A Man of God. He also expressed his reservations regarding certain passages in the Promised Messiah’s (as) book Nur-ul-Quran.
In his letter dated 25 January 2024, Huzoor-e-Anwar (aa) gave the following guidance regarding this:
“Regarding the first two matters, namely the disease of AIDS and the account of Prophet Moses (as) and al-Khidr, I have already sent you the answers to your questions in my previous letters.
“As for your intention to write a commentary of the Holy Quran, may Allah the Exalted grant you true knowledge and understanding, bestow upon you the ability to comprehend the deeper verities of the Holy Quran and keep you ever steadfast upon the paths of guidance. Amin.
“You are better aware of your own personal weaknesses; there is no need to mention them to anyone because the Holy Prophet (sa) has forbidden this. (Sahih al-Bukhari, Kitab al-adab, Bab satri l-mu’mini ‘ala nafsih) Therefore, it is better that one present one’s weaknesses before Allah the Exalted alone, Who is the Knower of the Unseen and the Seen; seek repentance from Him; promise to refrain from such errors in the future; and, keeping the matter between oneself and Allah alone, pray before Him that He may help one to overcome these weaknesses.
“With reference to the book A Man of God, regarding what you have written about Hazrat Khalifatul Masih IV (rh) listening to music, one point is that the Urdu translation of this book had already been prepared and published during the lifetime of Hazrat Khalifatul Masih IV (rh) and the sentence mentioning his listening to light music had been omitted from it. This shows that the English author of A Man of God had inadvertently included this phrase in the book, which was then removed from the Urdu translation. Furthermore, the point in question related only to his youth, before the responsibilities of Khilafat were entrusted to him, when he was studying in England. If there was ever any casual exposure to light radio music during that period, the matter was known best to him; and now, after his demise, Allah the Exalted alone knows whether it occurred or not. In any case, we cannot declare it haram.
“As for dancing and musical entertainment, these are, in any event, vain pursuits, upon which a person ought not to waste his time. Hazrat Khalifatul Masih IV (rh) himself also, on many occasions, counselled people to abstain from such frivolities.
“Referring to an incident concerning Hazrat Chaudhry Muhammad Zafrulla Khan (ra) from the same book, you have asked whether there can be differences of opinion among the Khulafa-e-Ahmadiyyat. In this regard, it should be clear that there is no difference among them concerning the fundamental injunctions of the Sharia. However, since one of their responsibilities is also to ensure that the injunctions of the Sharia are acted upon and implemented, their views on subsidiary matters of the Sharia may differ owing to the changes brought about by time, age and circumstances. There is neither any harm in this nor any prohibition against it.
“For example, commentaries of the Holy Quran have been written for fourteen hundred years. The Promised Messiah (as) also wrote commentaries on various surahs of the Holy Quran and also expounded on them in his speeches and Malfuzat. Thereafter, the Khulafa-e-Ahmadiyyat, each in his own time, have also continued to expound various Quranic surahs and verses and, according to the needs of their respective times and circumstances, have derived different points from the Holy Quran. At times, there has also been a difference between their views in such matters. Now, as you have written, if you too are writing a commentary of the Holy Quran and, in some places, you may derive from a verse, in light of the present age and circumstances, a point that has not been derived before, would that be something objectionable?”
Why did the Promised Messiah (as) use strong language against Christian missionaries in his book Nur-ul-Quran?
“What you have written regarding the Promised Messiah’s (as) book Nur-ul-Quran, it is not correct and such objections are arising in your mind owing to a lack of knowledge. The truth is that it was the opponents of Islam and especially the Christians, who first began using abusive language against our master and lord, Hazrat Muhammad al-Mustafa (sa). At first, the Promised Messiah (as) tried, in various ways, to make them understand that no religion permits foul speech against the revered leader of another faith, for, firstly, this is contrary to the sanctity of the signs of Allah and, secondly, it causes anguish to the followers of that leader. However, when the opponents did not desist despite repeated admonition and since this was a matter of the honour of the Holy Prophet (sa), the Promised Messiah (as) gave a crushing reply to those who had spoken insolently against the Holy Prophet’s (sa) most pure personage by setting forth facts concerning their own leaders from their religious books.
“It was this very method that Huzoor (as) employed against the Christians in Nur-ul-Quran, where, by way of an ilzami rejoinder, he set forth facts from the Gospels concerning Jesus Christ, the supposed god of the Christians. Otherwise, as far as Hazrat ‘Isa (as) himself is concerned, the Promised Messiah (as) nowhere denied the rank and status accorded to him by the Holy Quran. Indeed, how could the Promised Messiah (as) ever have done so, when he himself says that he came in the footsteps of Hazrat ‘Isa (as), meaning that just as he was the Messiah who came at the end of the Mosaic dispensation, so likewise I am the Messiah who has come at the end of the Muhammadan dispensation. The Promised Messiah (as) has explained this subject in various of his books. Thus, in one place, Huzoor (as) states:
“‘I claim to be the Promised Messiah and say that I bear a resemblance to Jesus, peace be upon him. Thus, everyone can understand that if I were, God-forbid, to insult Jesus, peace be upon him, why would I state that I resemble him? For this would be to undermine my own self.’
(Kashf-ul-Ghita, Ruhani Khazain, Vol. 14, p. 226, footnote)
“Likewise, in Nur-ul-Quran, Huzoor (as) states:
“‘After this, let it be clear that since Padre Fateh Masih, currently stationed at Fatehgarh, District Gurdaspur, sent me an extremely filthy letter wherein he falsely accused our lord and master, Muhammad, the Chosen One, peace and blessings of Allah be upon him, of adultery, and also employed numerous derogatory and abusive words, it was, therefore, deemed appropriate to publish a rejoinder to his letter. Accordingly, this journal was written.
“‘It is hoped that Christian clergymen will read it carefully without feeling offended by its words, as this entire style is the consequence of Mr Fateh Masih’s sordid language and overly vulgar invectives. Nonetheless, I do have regard for the hallowed status of the Messiah, peace be upon him. It is only in retaliation against the harsh words employed by Fateh Masih that the fictitious Christ [of the Christians] has been evaluated in comparison, and that, too, out of utmost compulsion as this imbecile has abused the Holy Prophet, peace and blessings of Allah be upon him, most vehemently inflicting pain upon my heart.’
(Nur-ul-Quran, Ruhani Khazain, Vol. 9, p. 376)
“In another place, Huzoor (as) writes:
“‘Evil indeed is he who speaks foul of God’s perfect and righteous servants based on his own selfish notions. I believe firmly that no one can survive even for a night after having spoken impertinently about such righteous people like Husain and Hadrat ‘Isa. Instead, according to the wa‘id مَنْ [عَادَى] لِي وَلِيًّا [He who is at enmity with a friend of Mine], such a person is quickly seized.’
(I‘jaz-e-Ahmadi Zamimah Nuzul-ul-Masih, Ruhani Khazain, Vol. 19, p. 149)
“Thus, this writing of the Promised Messiah (as) was in response to the repeated abuse of the opponents and it concerned the fictitious Christ described by them. Otherwise, the Promised Messiah (as) regarded Hazrat ‘Isa (as) as a chosen and truthful Prophet of Allah the Exalted and declared his own advent to be in accordance with and analogous to the advent of Hazrat ‘Isa (as).
“Likewise, in response to the abusive language used by the opponents regarding an incident mentioned in a hadith in relation to the Holy Prophet’s (sa) blessed person, the various interpretations of that hadith presented by Huzoor (as) are entirely in keeping with the Holy Prophet’s (sa) noble and pure nature.
“Whether you find these interpretations of Huzoor (as) pleasing or not makes no difference, because Allah the Exalted sent the Promised Messiah (as) as Hakam ‘Adl [the Just Arbiter] and it is precisely the work of the Hakam ‘Adl to give the correct judgement concerning those matters in which people have introduced corruption. Since many conjectural elements have entered into the ahadith, therefore, according to Huzoor’s (as) judgement, only those ahadith are acceptable which accord with the Holy Quran, the sunnah of the Holy Prophet (sa) and his infallibility and sinlessness. As for those ahadith that conflict with these firm standards, if an interpretation of them is possible that accords with the Holy Quran and the sunnah of the Holy Prophet (sa), then well and good. Otherwise, such ahadith cannot be accepted according to their apparent meanings.”
Can one recite the Holy Quran from memory without performing ablution (wudu)?
Someone from Malaysia wrote to Hazrat Amirul Momineen, Khalifatul Masih V (aa), asking whether the Holy Quran may be recited without ablution [wudu] or whether wudu is necessary. He also asked what the Islamic ruling is for those whose wudu does not remain intact for long.
In his letter dated 1 February 2024, Huzoor-e-Anwar (aa) gave the following answer to this question:
“To recite the Holy Quran, one must be in full possession of their senses, so that they know what they are reading. That is why Allah the Exalted states in the Holy Quran: ‘O ye who believe! approach not Prayer when you are not in [full] possession of your senses, until you know what you say.’ (Surah an-Nisa’, Ch.4: V.44)
“It is likewise mentioned in the ahadith regarding the Holy Prophet (sa) that when he would awaken during the night, he would sometimes recite a portion of the Holy Quran there and then, though before doing so, he would pass his hands over his blessed face to dispel sleep. Thereafter, he would rise, perform wudu and offer the voluntary pre-dawn prayer [tahajjud]. (Sahih al-Bukhari, Kitab al-wudu, Bab qira’ati al-qur’ani ba‘da l-hadathi wa ghayrih)
“Thus, the Holy Quran may be recited orally without wudu, provided one is in full possession of one’s senses. However, if one wishes to undertake proper, formal recitation, then, provided there is no genuine difficulty, it is better to perform wudu beforehand. If, however, one’s wudu breaks during the recitation, tayammum may be performed. Accordingly, while answering the question as to whether wudu should be performed again if it breaks while one is reciting the Holy Quran, the Promised Messiah (as) states:
“‘If, before beginning the recitation of the Holy Quran, one has performed wudu in the first instance and during the recitation that wudu does not remain intact, then tayammum may be performed.’
(Zikr-e-Habib, Hazrat Mufti Muhammad Sadiq (ra), under the heading ‘Islah-e-Musawwadah’ [No. 50], Zia-ul-Islam Press, p. 156)
“Similarly, if one is to read the Holy Quran while holding it, it is also necessary that their hands be pure and clean, so that outward cleanliness and purity may also be observed for this sacred task and so that reverence for the Holy Quran may remain established in our hearts.”
Did the Companions of the Holy Prophet Muhammad (sa) travel to China to spread Islam?
Someone from Pakistan wrote to Hazrat Amirul Momineen, Khalifatul Masih V (aa), enquiring whether Allah’s Messenger (sa) ever went to Mecca after the Conquest of Mecca other than on the occasion of the Farewell Pilgrimage [Hajjat-ul-Wada‘]. They also asked whether it was true that, in the earliest days of Islam, a delegation had gone to China under the leadership of Hazrat Sa‘d bin Abi Waqqas (ra).
In his letter dated 4 February 2024, Huzoor-e-Anwar (aa) provided the following guidance in this regard:
“After the Conquest of Mecca, which took place in 8 AH, the Holy Prophet (sa) went to Mecca on the occasion of the Farewell Pilgrimage in 10 AH. Apart from this, no further visit of the Holy Prophet (sa) to Mecca after the Conquest of Mecca is established by history.
“In reply to your question about a delegation going to China, it should be noted that, from the very outset of Islam, the Companions of the Holy Prophet (sa) spread to various corners of the world in order to fulfil the duty of propagating the faith. These included Iran, Iraq, Syria and Egypt, as well as China, Afghanistan, the islands, Africa and various regions of India. Mentioning the efforts made by the Companions for the spread of Islam, the Promised Messiah (as) states:
“‘The Companions (ra) of the Holy Prophet (sa) also used to travel to far-off countries for the propagation of Islam. The presence of tens of millions of Muslims in China seems to indicate that someone from among the Companions (ra) must have reached there as well.’
(Malfuzat, Vol. 10, UK: 2022, p. 383)
“Hazrat Musleh-e-Maud (ra) states in this regard:
“‘History shows that immediately after the demise of the Holy Prophet (sa), some Companions went to Iran, some went to Afghanistan, some set out towards China and some went towards the islands. Thus, during the very lifetime of the Companions of the Holy Prophet (sa), the Quran spread to the farthest reaches of China on one side and as far as Algeria on the other. It was as though the teaching of the Quran had spread throughout the known world through the hands of the Companions (ra). Indeed, the people of certain countries still claim that they possess copies of the Quran brought by the Companions (ra).’
(Tafsir-e-Kabir, Vol. 11, UK: 2023, p. 255)
“He further states:
“‘The fifth means Allah the Exalted brought about for the protection of the Holy Quran was that Islam spread to various countries right from the beginning. Accordingly, while thousands of Companions (ra) were still alive, Islam reached Syria. It reached Iraq. It reached Palestine. It reached Antioch. It reached Iran. It reached Egypt. Likewise, Islam reached various regions of Africa. The Companions (ra) even went as far as China and propagated Islam there. They came to India and spread Islam there. In Sindh, where we have lands, there is a village called Deh Sabu, meaning the village of the Companions, and there is also a grave there concerning which it is said that it is the grave of a Companion (ra).’
(Tafsir-e-Kabir, Vol. 12, UK: 2023, p. 76)
“As for the claim that Hazrat Sa‘d bin Abi Waqqas (ra) went to China and that his death and burial took place there, there is no historical evidence for this. On the contrary, books of history and sirah establish that he passed away at the place of ‘Aqiq near Medina; his funeral prayer was offered in Masjid Nabawi, in which the blessed wives [of the Holy Prophet (sa)] also took part, and he was then buried in Medina. (At-Tabaqat al-Kubra, Ibn Sa‘d, Part 3, Dar al-Kotob al-Ilmiyah, Beirut, Lebanon, 1990, pp. 109–110; Usd al-Ghabah fi Ma‘rifat as-Sahabah, Part 2, Dar al-Kotob al-Ilmiyah, Beirut, Lebanon, p. 456; Al-Isti‘ab fi Ma‘rifat al-Ashab, Part 2, Dar al-Jil, Beirut, p. 610)”
Why does the hadith mention that fish pray for a person seeking knowledge?
Someone from Germany wrote to Hazrat Amirul Momineen, Khalifatul Masih V (aa), stating that a hadith mentions that even the fish pray for those who set out in search of knowledge. What is the meaning of this hadith?
In his letter dated 2 February 2024, Huzoor-e-Anwar (aa) provided the following guidance in this regard:
“The hadith you have mentioned is recorded in various works of the six canonical collections of Hadith [Sihah Sittah]. The full hadith is as follows: Hazrat Abu al-Darda’ (ra) relates, ‘I heard Allah’s Messenger (sa) say that whoever takes a path in search of knowledge, Allah the Exalted makes the path to Paradise easy for them. The angels spread their wings in pleasure for the seeker of knowledge and all the creatures of the heavens and the earth; even the fish in the water pray for the forgiveness of the seeker of knowledge. The excellence of a scholar over a devout worshipper is like the excellence of the moon over all the stars. Surely, the scholars are the heirs of the Prophets. Surely, the Prophets did not leave behind dinars and dirhams as inheritance. Rather, they left knowledge as inheritance. Therefore, whoever acquires this knowledge has taken a full share of it.’ (Sunan Ibn Majah, Kitab al-muqaddimah, Bab fadli l-‘ulama’i wa l-haththi ‘ala talabi l-‘ilm)
“This hadith does not merely speak of fish. Rather, all the creatures of the heavens and the earth pray for the forgiveness of the one who undertakes a journey for the sake of acquiring knowledge. And what is meant by the creatures of the heavens and the earth praying for forgiveness is that, just as human beings praise and glorify Allah the Exalted and pray to Him for forgiveness, so too the birds and beasts, the trees and the mountains and indeed every kind of creature dwelling in the heavens and the earth and every particle of creation, is engaged, each in its own way, in glorifying and praising Allah the Exalted. Thus, Allah the Exalted states in the Holy Quran:
تُسَبِّحُ لَہُ السَّمٰوٰتُ السَّبۡعُ وَالۡاَرۡضُ وَمَنۡ فِیۡہِنَّ ؕ وَاِنۡ مِّنۡ شَیۡءٍ اِلَّا یُسَبِّحُ بِحَمۡدِہٖ وَلٰکِنۡ لَّا تَفۡقَہُوۡنَ تَسۡبِیۡحَہُمۡ
“‘The seven heavens and the earth and those that are therein extol His glory; and there is not a thing but glorifies Him with His praise; but you understand not their glorification.’ (Surah Bani Isra’il, Ch.17: V.45)
“Therefore, when Allah the Exalted is pleased with one of His servants, He commands the creatures of the heavens and the earth and all that is within them, whereupon those creatures and all those things also become pleased with that servant and begin to pray for that servant’s forgiveness.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)