Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih Vaa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.
Does Allah pray for Prophet Muhammadsa?
Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa stating, “Some people interpret verse 57 of Surah al-Ahzab, i.e., ‘اِنَّ اللّٰہَ وَمَلٰٓئِکَتَہٗ يُصَلُّوۡنَ عَلَي النَّبِيِّ ؕ يٰۤاَيُّہَا الَّذِيۡنَ اٰمَنُوۡا صَلُّوۡا عَلَيۡہِ وَسَلِّمُوۡا تَسۡلِيۡمًا,’ as Allah the Exalted and His angels praying for the Holy Prophetsa. They explain this with the word yusalluna used in the verse, saying it is derived from salah, meaning ‘to pray’ or ‘to observe the salat ritual’. However, this interpretation must be incorrect because Allah Almighty does not observe salat. I request Huzooraa for an elucidation of this matter.”
Huzoor-e-Anwaraa, in his letter dated 25 December 2022, provided the following answer to this question:
“Indeed, your question stems from your unfamiliarity with the Arabic language. Arabic is an expansive language where a single word can carry multiple meanings, each contextualised by its specific use in a text. The term ‘salat’ does not solely mean to perform prayers. Lexicons and exegeses document various meanings for ‘salat’. Hazrat Musleh-e-Maudra explained the meanings of this word by referencing various lexicons and exegeses as follows:
“‘‘As-salat’ is derived from the verb salla (yusalli), and its morphological pattern is fa‘lat. The letter ’alif in the word as-salat is transformed from the letter waw. Salla (yusalli) generally means to supplicate and pray, while as-salat in a technical sense refers to ‘عِبَادَةٌ فِيْہَا رکُوْعٌ وَسجُوْدٌ’, meaning an act of worship characterised by specific postures such as bowing and prostrating, which is referred to as namaz in our [Urdu] language. Additionally, the term encompasses various other meanings, all interrelated and pointing towards a unified essence. These meanings are as follows:
“‘Ar-rahmah – mercy; ad-din – system of divine law; al-istighfar – seeking forgiveness; ad-du‘a – supplication. (Aqrab al-mawarid)
“‘At-ta‘zim – glorification; al-barakah – blessings. (Taj al-‘arus)
“‘‘وَالصَّلٰوةُ مِنَ اللّٰہِ الرَّحْمَةُ وَمِنَ الْمَلَآئِکَةِ الْاِسْتِغْفَارُ وَمِنَ الْمُؤْمِنِيْنَ الدُّعَاءُ وَمِنَ الطَّيْرِ وَالْھَوَامِّ التَّسْبِيْحُ’: When the term ‘as-salat’ is attributed to Allah the Exalted, it conveys the bestowing of mercy. When associated with angels, it implies seeking forgiveness, and when pertaining to believers, it denotes supplication or ritual prayer. In the context of birds and insects, it represents praise [tasbih]. ‘وَھِيَ لَا تَکُوْنُ اِلَّا فِي الْخَيْرِ بِخَلَافِ الدُّعَاءِ فَاِنَّہٗ يَکُوْنُ فِي الْخَيْرِ وَالشَّرِّ’ Unlike du‘a, which can signify both benevolent and malevolent supplications, ‘as-salat’ is exclusively used for benevolent supplications. Another dimension of as-salat is ‘حُسْنُ الثَّنَاءِ مِنَ اللّٰہِ عَلَي الرَّسُوْلِ’ – when Allah the Exalted is the subject and the Holy Prophet Muhammad, peace and blessings be upon him, is the object, it reflects the highest praise bestowed by Allah upon the Prophetsa. (Aqrab al-mawarid)
“‘وَيُسَمَّي مَوْضِع الْعِبَادِةِ الصَّلٰوةَ’ The term for a place of worship is also denoted as as-salat. (al-Mufradat)” (Tafsir-e-Kabir, Vol. 1, 2004, pp. 98-99)
“Explaining the meanings of ‘يُصَلُّوۡنَ عَلَي النَّبِيِّ,’ Hazrat Khalifatul Masih Irh elucidates:
“‘Salat’ signifies 1. Praise and glorification, 2. Supplication, 3. Seeking such a lofty status through supplication that leaves the person free from sin, and 4. Special mercy.’ (Haqaiq-ul-Furqan, Vol. 3, p. 419)
“Thus, it is incorrect to interpret this verse as suggesting that Allah the Exalted and His angels perform the prayer ritual [salat]. Instead, it means that Allah the Exalted and His angels send durud or salawat upon the Holy Prophetsa. They extol and glorify him, invoke special mercy for him, and [the angels] pray for him to attain such lofty stations that he remains unaffected by the human capability to sin. This interpretation aligns with an occasion when the Holy Prophetsa informed Hazrat Aishara, in response to her query, that every person, including him, is accompanied by a satan. However, Allah granted him dominance over his Satan, to the extent that even his Satan embraced Islam. (Sahih Muslim, Kitab sifati l-qiyamati wa l-jannati wa n-nar, Bab tahrishi sh-shaytan)
“Moreover, the verse also signifies that Allah continuously showers His mercy upon the Holy Prophetsa and articulates the finest praise for him. His angels seek maghfirah for the Holy Prophetsa, and the believers pray for his exalted ranks.
“The term durud [or salawat] encompasses all these meanings.
“The Promised Messiahas has interpreted this verse on several occasions to mean that, ‘God and all His angels invoke blessings on this Noble Prophetsa. O believers, you also should invoke blessings on him and salute him with the salutation of peace with deep love and devotion.’ (Barahin-e-Ahmadiyya Part III, Ruhani Khazain, Vol. 1, p. 265, footnote 11)
“Furthermore, the Promised Messiahas has elucidated elsewhere:
“‘‘Allah Almighty and all His angels send blessings upon the Messengersa. O ye who believe! You also should invoke blessings and peace upon the Prophetsa.’ [Surah al-Ahzab, Ch.33: V.57] This verse establishes that the deeds of the Noble Messengersa were such that Allah Almighty did not use any specific word to praise them or outline his attributes. Although words could be found, God Himself chose not to use any in particular. For the pious deeds of the Holy Prophetsa were beyond the confines of praise. A verse of this nature does not exist in praise of any other Prophet. The soul of the Holy Prophetsa was imbibed with such sincerity and loyalty, and his deeds were so praiseworthy in the sight of God that Allah the Almighty decreed for all times to come that all future generations would send blessings upon the Holy Prophet as an expression of gratitude.’ (Malfuzat, Vol. 1, 2016, p. 32)
“Furthermore, one of the meanings of ‘salat’ is supplication. Last year, in a Friday sermon, I explained the significance of durud sharif or salawat, drawing upon references from Hazrat Musleh-e-Maudra. While doing so, I also elucidated that ‘salat’ essentially denotes supplication. Thus, ‘اَللّٰہُمَّ صَلِّ’ translates as, ‘O Allah, ‘pray’ for the Holy Prophetsa.
“Prayer can be from those who possess nothing and thus ask from others, or from those who have authority and grant to others. When we attribute prayer to God Almighty, it means He commands His creation – wind, water, earth, mountains, and all else – to support His servant. Thus, ‘اَللّٰہُمَّ صَلِّ’ can be understood as, ‘O Allah, desire all goodness for Your Prophet, found in the heavens and the earth, and grant him increase in honour and dignity.’
“When Allah the Almighty decrees something, it surpasses all else. We can scarcely comprehend the extent of what Allah wishes. Therefore, we implore Allah the Almighty to desire for and bestow upon the Holy Prophetsa the highest station He deems, granting all that He desires for him. (Friday Sermon, 30 April 2021)
“In summary, the meaning of ‘اِنَّ اللّٰہَ وَمَلٰٓئِکَتَہٗ يُصَلُّوۡنَ عَلَي النَّبِيِّ ؕ يٰۤاَيُّہَا الَّذِيۡنَ اٰمَنُوۡا صَلُّوۡا عَلَيۡہِ وَسَلِّمُوۡا تَسۡلِيۡمًا’ is not that Allah the Exalted and His angels perform the ritual prayer for the Prophetsa. Rather, the meaning is that Allah the Exalted and His angels send durud or salawat upon the Holy Prophetsa. They extol and glorify him, invoke special mercy for him, and [the angels] pray for him to attain such lofty stations that he remains unaffected by the human capability to sin.
“Moreover, the verse also signifies that Allah continuously showers His mercy upon the Holy Prophetsa and articulates the finest praise for him. His angels seek maghfirah for the Holy Prophetsa, and the believers pray for his exalted ranks. Furthermore, when we attribute prayer to God Almighty, it means He commands His creation – wind, water, earth, mountains, and all else – to support and assist His servant.
“As we humans are also creations of Allah the Almighty, we are likewise commanded to invoke blessings upon the Holy Prophetsa. The true essence of invoking these blessings entails that we diligently follow his teachings and commandments with our hearts, souls, and all our faculties and that we shape our character to mirror that of his true followers.”
Financial dues (chanda)
Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, “I was a devoted Ahmadi. But then some things happened that caused me to drift away from the Jamaat. Ahmadis say that to enter Paradise, it is essential to pay financial dues [chanda] and tell others, and to remain associated with the Jamaat. They say that those who do not accept the Jamaat will be thrown into Hell. The missionaries claim that there will be more Ahmadis in Paradise, whereas I know many non-Ahmadi friends who are better than many Ahmadis. According to Alislam.org, beating one’s wife is not appropriate, but a murabbi explained in light of Quranic verses that you can beat her lightly, but not on the face; so whose stance is correct? The Holy Quran does not restrict women’s careers, but Jamaat members dictate what professions women can and cannot pursue, so why do they impose restrictions?”
Huzoor-e-Anwaraa, in his letter dated 31 December 2022, provided the following answer to this question:
“Allah the Exalted created mankind with the purpose of them being His devoted worshippers, which constitutes the fundamental objective of human life. To continually remind humanity of this purpose, Allah periodically sends His prophets into the world. These prophets work to extract humanity from worldly materialism and draw them closer to Allah. They strive to bridge the widening gap between man and his Creator. Believing in these prophets of Allah is also essential, a tenet that falls within the realm of faith in the unseen [al-iman bi l-ghayb]. Accordingly, Allah the Exalted has declared concerning the righteous: ‘يُؤۡمِنُوۡنَ بِالۡغَيۡبِ’, signifying that the truly righteous are those who maintain faith in the unseen.
“It is also essential to remember that no system, be it secular or religious, can operate without financial backing. Hence, Allah the Exalted outlines one of the characteristics of the righteous in the early verses of the Holy Quran, as follows:
وَمِمَّا رَزَقۡنٰہُمۡ يُنۡفِقُوۡنَ
“‘And they spend out of what We have provided for them.’ (Surah al-Baqarah: Ch.2: V.4)
“This means that they continually contribute to Allah’s cause from the resources He has granted them. Nothing offered in the way of Allah is in vain. Accordingly, the Holy Quran emphasises in several passages that although the wealth man spends in the way of Allah is indeed provided by Allah, He still blesses and enhances this wealth in this world and promises immense rewards and bounties in the Hereafter for those who expend it. (Surah al-Baqarah: Ch.2: V.246; Surah al-Hadid: Ch.57: V.12)
“Furthermore, the ahadith abundantly include the exhortations of the Holy Prophet Muhammadsa regarding spending in the way of Allah, as well as references to his sunnah. Similarly, there are abundant accounts of the Companions of the Holy Prophetsa, readily making sacrifices of both their lives as well as financial sacrifices in the path of God.
“In accordance with the divine commandment, the sunnah of the Holy Prophet Muhammadsa, and the exemplary model set by his Companionsra, the Ahmadiyya Muslim Jamaat, by the grace of Allah, also upholds the practice of financial sacrifice in a systematic manner. The members of the Jamaat joyfully participate in making both obligatory and voluntary contributions, thereby attracting the same divine blessings and favours that were bestowed upon the early Muslims for walking this path. I consistently narrate incidents in this regard [in my sermons and addresses].
“The funds collected through these contributions are utilised by the Ahmadiyya Muslim Jamaat in Allah’s cause, mirroring the expenditures made during the time of the Holy Prophet Muhammadsa and the Rightly-Guided Caliphs. The specifics of how these funds are spent are also detailed in my various addresses and sermons.
“Believing in Allah and His Prophets and making sacrifices in the way of Allah according to one’s capacity constitutes a fundamental duty for humanity. The rewards for these duties are granted in this world and will be reaped in the Hereafter according to one’s deeds. However, if a person fails to turn towards Allah, does not follow His commands, neglects to foster a relationship with Him, and refrains from supplication and humility before Him, then such a person holds no value in the sight of Allah, as He declares:
قُلۡ مَا يَعۡبَؤُا بِکُمۡ رَبِّيۡ لَوۡلَا دُعَآؤُکُمۡ
“‘(O Messenger!) Tell them: ‘What would my Lord care about you if not for your supplication (and seeking forgiveness)?’’” (Surah al-Furqan, Ch.25: V.78)
Entitlement to Paradise
“It is an unequivocal truth that there should be no compulsion in religion, as articulated by Allah the Exalted Himself:
لَاۤ اِکۡرَاہَ فِي الدِّيۡنِ
“‘There shall be no compulsion in religion.’ (Surah al-Baqarah Ch.2: V.257)
“He also states:
وَقُلِ الۡحَقُّ مِنۡ رَّبِّکُمۡ فَمَنۡ شَآءَ فَلۡيُؤۡمِنۡ وَّمَنۡ شَآءَ فَلۡيَکۡفُرۡ
“‘Proclaim: This is the truth from your Lord; then let him who will, believe, and let him who will, disbelieve.’ (Surah al-Kahf Ch.18: V.30)”
“Therefore, whether to accept or reject a religion is entirely a matter of personal choice, and it concerns only the individual and Allah. Embracing faith promises divine rewards, whereas rejection leads to warnings of various penalties.
“However, the decision to grant someone entry into Paradise or to cast them into Hell is not within any human’s purview; such authority belongs solely to Allah the Exalted. Thus, we never assert that only Ahmadis will enter Paradise. Our approach is underpinned by a profound empathy for all humanity, motivating us to invite people to the path of truth and to obey Allah’s commands. In line with the teachings of the Holy Prophet Muhammadsa, who instructed that a true believer should wish for his brother what he wishes for himself [Sahih Muslim, Kitab al-iman, Hadith 45a], the Ahmadiyya Muslim Jamaat endeavours to impart Allah’s and His Messenger’ssa teachings to improve the religious and worldly conditions of others.
“In expressing this zeal for the propagation of Islam [tabligh], the Founder of the Ahmadiyya Muslim Jamaat, Hazrat Mirza Ghulam Ahmadas of Qadian, the Promised Messiah and Mahdi, has stated:
“‘If it were within our power, we would go from door to door like beggars, spreading the true faith of Allah the Almighty, thus saving humanity from the devastating shirk (polytheism) and kufr (disbelief) that pervade the world. If Allah were to endow us with proficiency in the English language, we would undertake preaching tours ourselves, dedicating our lives to this mission, even if it meant meeting our end in the process.’” (Malfuzat [2016], Vol. 3, p. 90)
Women’s rights
“In response to your query regarding the treatment of women, it is first important to note that Islam has elaborately delineated the rights and duties of both men and women, restricting each to their respective roles concerning these rights and responsibilities. Islam teaches that every individual is a guardian within their own domain and will be held accountable for how they manage the rights of those under their care. In fulfilling these responsibilities, Islam appoints men as guardians of their households, charging them with the duty to uphold the rights of their family members. Similarly, women are entrusted as custodians of their husbands’ homes. Hence, the Holy Prophet Muhammadsa stated:
“‘Each of you is a guardian and will be questioned about those under your care. The ruler who has authority over people is a guardian and will be questioned about them [whether he has completely overseen their welfare and fulfilled their rights]; a man is a guardian of his family and will be questioned about them; and a woman is a custodian of her husband’s house and children, and she will be questioned about them.’ (Sahih al-Bukhari, Kitab al-‘itq, Bab karahiyati t-tatawuli ‘ala r-raqiq)
“Hence, if both men and women fulfil their duties excellently, then there arises no question of even scolding one another, let alone hitting. That is why the Promised Messiahas stated:
“‘With the exception of indecency, you ought to bear with patience all the other improprieties and discourteous behaviour of your wives […]. I find it utterly shameful for a man to be in a state of conflict with a woman. God has made us men, and in reality, this is a completion of His favour upon us. The gratitude that we owe for this is to treat women with kindness and tenderness.’ (Maulana Abdul Karim Sialkotira, Sirat-e-Masih-e-Mau‘ud, p. 18)
“Similarly, he said:
“‘Whosoever does not treat his wife and her relatives with gentleness and benevolence, is not of my Community.’ (Kashti-e-Nuh, Ruhani Khazain, Vol. 19, p. 19)
“Describing the beauty of Islamic teachings regarding the rights of women, the Promised Messiahas said:
“‘No other religion has safeguarded the rights of women as Islam has. It lays down the injunction so succinctly:
وَلَھُنَّ مِثْلُ الَّذِي عَلَيْھِنَّ
“‘‘Just as men have rights upon women, so do women have rights upon men.’ (Surah al-Baqarah, Ch.2: V.229)
“‘It is said of some people that they treat their wives like shoes and require them to perform the lowliest of services. They abuse them and despise them and enforce the injunction regarding the veil with such harshness, as to virtually bury them alive. The relationship between a husband and wife should be like two true and sincere friends. After all, it is the wife who is the primary witness of a man’s high moral qualities and his relationship with God Almighty. If his relationship with his wife is not good, how can he be at peace with God? The Holy Prophetsa has said:
خَيْرُکُمْ خَيْرٌلِّاَھْلِہٖ
“‘‘The best among you is he who is best towards his wife.’” (Badr, Vol. 2, No. 18, 22 May 1903, p. 137; Malfuzat [2016], Vol. 5, p. 121)
“In spite of these supreme and beautiful teachings, if a woman acts beyond the lawful boundaries of obedience to her husband while also exhibiting treacherous behaviour [i.e., nushuz], Islam prescribes certain reformative measures for men to guide such women back to the righteous path. The first step involves admonishing her. Should admonishment fail to influence her behaviour, it is then advised that marital relations be temporarily suspended by the husband as a means of reform. Even so, it is directed that she not be expelled from the bed but that his own sleeping arrangements be separated from hers. If the wife remains unresponsive to these reformative measures and continues in her disobedience and rebellious treachery [nushuz], then the administration of limited chastisement is permitted by the Holy Quran. (Surah an-Nisa’, Ch.4: V.35) However, specific conditions for such chastisement were stipulated by the Holy Prophet Muhammadsa, with instructions, for example, that her face should not be touched (Sunan Ibn Majah, Kitab an-nikah, Bab haqqi l-mar’ati ‘ala z-zawj) and that she should not be chastised in a manner causing any physical injury or bruising. (Sahih al- Bukhari, Kitab an-nikah, Bab ma yukrahu min darbi n-nisa’).
“No other religion or nation can claim to offer such an exquisite and balanced approach to reform and guidance.
“Nevertheless, Islam also mandates its followers to comply with the laws of their countries, provided these do not conflict with their fundamental religious tenets [such as the freedom to believe in God]. Therefore, members of the Ahmadiyya Muslim Community are also directed to abstain from any form of chastisement in regions where it is legally prohibited, even under the conditions and circumstances previously mentioned.”
[The above response elucidates theological interpretations without offering legal advice. It focuses on understanding religious texts and should not be viewed as encouragement to act against civil or criminal laws. Moreover, in situations that could escalate to severe measures, the Ahmadiyya Muslim Community has established systems for counselling and arbitration. These systems allow members in all parts of the world to seek guidance, present evidence and witnesses, and resolve conflicts peacefully. These measures are in place to prevent any spontaneous or unjustified actions and serve as preventative mechanisms against violence, especially domestic violence, which is also the true intent of the Quranic verse under discussion. –The Editor]
Women and careers
“Regarding your concern about restrictions on women’s careers, this assertion is incorrect. In the Ahmadiyya Muslim Jamaat, just as men’s rights are safeguarded, so too are women’s rights meticulously preserved in accordance with Islamic teachings. By the grace of Allah the Almighty, there are instances where women not only match but exceed men in academic achievements. Furthermore, many women hold significant secular positions, thanks to their educational qualifications. By Allah’s grace, women also actively participate in religious services alongside men through the Jamaat’s women’s organisation, Lajna Imaillah.
“Therefore, it is inaccurate to claim that the Jamaat imposes restrictions on women’s careers. Nonetheless, when young women consult me about career choices, I consistently advise them to select professions that uphold their dignity and respect. However, if a profession poses risks of injustice or mistreatment or demands actions contrary to Islamic teachings, I discourage them from such careers. This is because a believing woman must prioritise Islamic values in her worldly engagements, considering that this life is transient and the true life awaits in the Hereafter. It is for the Hereafter that we must prepare, bringing forth good deeds from this world as provisions.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam.)
