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.
Are Babis and Bahais Muslims?
Someone from Morocco asked Hazrat Amirul Momineen, Khalifatul Masih Vaa, whether Babis and Bahais are to be considered Muslims. They also mentioned that some assert that both the Bab and Bahaullah were commissioned by Allah the Exalted and that Allah supposedly strengthened them both by means of a ‘third person’, namely the Promised Messiahas, citing the verse “فَعَزَّزْنَا بِثَالِثٍ” [i.e., ‘So We strengthened (them) with a third.’] (Surah Ya Sin, Ch.36: V.15). The person asked whether this claim was correct.
Huzoor-e-Anwaraa responded to this question in a letter dated 16 January 2023. His reply is as follows:
“If those identifying as Babis and Bahais call themselves Muslims, we cannot make a definitive decision regarding their being Muslim or otherwise. However, it is certainly the case that their doctrines contradict Islamic teachings. Hence, concerning their claim to be Muslim, it is ultimately for Allah the Exalted to judge. As for any connection of this group with the Ahmadiyya Muslim Jamaat, not even a distant link exists. This is a completely separate group whose doctrines openly violate Islamic teachings. Typically, followers of this group conceal their beliefs from others and only disclose what people might find pleasing. Furthermore, to propagate their sect, they resort to misrepresentation. [This practice has historically been adopted both as a means to evade the injustices of persecution and as a strategy of appeasement. [See, e.g., Morlock, N. N. (2021), “Religious Persecution & Oppression: A Study of Iranian Baha’ís’ Strategies of Survival”, Journal of Hate Studies, 17(2), pp. 15–24) —Editor Al Hakam]
“The Babi or Bahai group began with Ali Muhammad Bab, who claimed prophethood. Since his claim was false, he was killed [as a fulfilment of] the following Quranic warning mentioned in Surah al-Haqqah (69:45–48):
“‘And if he had forged (and attributed) any sayings to Us, We would surely have seized him by the right hand, and then surely We would have severed his life-artery, and not one of you could have held (Us) off from him.’
“After Bab’s execution, a dispute arose within that group between two of his disciples – Mirza Yahya Subh-i-Azal and Mirza Husayn Ali Nuri, commonly known as Bahaullah – who were also stepbrothers. Bahaullah declared Subh-i-Azal to be Satan and the Dajjal, and he himself went on to claim divinity. Thus, the foundations of Bahaism were laid through Bahaullah. Even so, the Bahais did not succeed in their aims, and after Bahaullah died, further internal divisions arose.
“Therefore, Ali Muhammad Bab and Mirza Husayn Ali Nuri – known as Bahaullah – were by no means commissioned by Allah the Exalted. Had they truly been from Him, they would surely have prospered. Instead, as I have explained, Ali Muhammad Bab was executed as a [divine] consequence of his false claim to prophethood, and Bahaullah declared himself God. Both of their teachings were utterly contrary to Islam.
“Moreover, the Bahais commonly keep their doctrinal books hidden from the general public, and […] despite [their] efforts, the Babi and Bahai sects have not gained any noteworthy success. [See, e.g., ‘A Dialogue with Bahais”, in Hayat-e-Shams [Urdu], UK, 2024, pp. 194-197]
“Hazrat Musleh-a-Maudra delivered a detailed Friday sermon on the subject of Bahaism on 16 August 1929, which you should also study. I am instructing the Arabic Desk to prepare an Arabic translation of this sermon and send it to you.
“Lastly, regarding your question about ‘فَعَزَّزْنَا بِثَالِثٍ’ – whether it means that Allah the Exalted supposedly strengthened Bab and Bahaullah by a ‘third’ person, namely the Promised Messiahas – we can only respond by reciting, ‘إِنَّا لِلّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ’. Given what I have already explained of the true nature of the Bab and Bahaullah, the very idea is inconceivable.
“As for the exegesis of this verse of the Holy Quran, various commentators have ascribed it to different Prophets in history. Some have mentioned that it refers to Prophet Aaronas and then Prophet Jesusas after Prophet Mosesas. Others refer to Sham‘un, Yuhanna, and even Paul. Some hold that after Prophet Mosessa, Prophet Aaronas or Prophet Jesusas, the verse points to the noble person of the Holy Prophet Muhammadsa. Hence, Hazrat Khalifatul Masih Ira states:
“‘‘فَعَزَّزْنَا بِثَالِثٍ’ [‘Then We strengthened them with a third’]: The third (Muhammad Mustafasa) appeared with such might that there remained no worshipper of Lat or Uzza in that nation. Rather, the whole of Arabia accepted Islam, and all sanctuaries of the world’s religions were conquered in his name – 1) Jerusalem, 2) the Fire Temple of Adur, and 3) the Holy Ka‘bah.’ (Haqaiq-ul-Furqan, Vol. 3, p. 458)”
An interpretation of the Mithaq al-Nabiyyin verse
Someone from the UK enquired of Hazrat Amirul Momineen, Khalifatul Masih Vaa, regarding the following verse of the Holy Quran:
وَاِذۡ اَخَذۡنَا مِنَ النَّبِیّٖنَ مِیۡثَاقَہُمۡ وَمِنۡکَ وَمِنۡ نُّوۡحٍ وَّاِبۡرٰہِیۡمَ وَمُوۡسٰی وَعِیۡسَی ابۡنِ مَرۡیَمَ ۪ وَاَخَذۡنَا مِنۡہُمۡ مِّیۡثَاقًا غَلِیۡظًا
“And (remember) when We took from the Prophets their covenant, and from thee, and from Noah, and Abraham, and Moses, and Jesus, son of Mary, and We indeed (took) from them a solemn covenant.” (Surah al-Ahzab, Ch.33: V.8)
He asked whether, in light of the theological discourse of the Promised Messiahas, this could mean that the command in fact pertains to the Holy Prophet’ssa ummah, given that sometimes the addressee is the Holy Prophetsa, but the intended recipients are his followers.
Huzoor-e-Anwaraa, in his letter dated 19 January 2023, offered the following guidance:
“Your understanding of the meaning of this verse is entirely correct. The covenant taken from the Holy Prophet Muhammadsa in this verse signifies that, in fact, his ummah is bound by the obligation that should a Prophet appear in obedience to him, they must accept him. This very covenant underlies our belief that, in perfect accordance with the prophecies of the Holy Prophet Muhammadsa, when his most loyal servant and spiritual son – the Promised Messiah and Mahdias – was commissioned to revive Islam, and when terrestrial and celestial signs established the veracity of this Messiah of Muhammad, peace be upon them, with the clarity of broad daylight, it became incumbent upon the entire Muslim ummah to believe in this Prophet – who was zilli, buruzi, and ummati in relation to the Holy Prophetsa – in accordance with the covenant they made with their Lord through the Holy Prophetsa, thereby securing the spiritual welfare of themselves and future generations. Alas, only a few have honoured this covenant.
“May Allah the Exalted grant the Muslim ummah wisdom and understanding and open their eyes so that they may recognise this divinely appointed one and become believers in him. Amin.
“In addition to this verse of Surah al-Ahzab, the same subject is also set forth in verse 82 of Surah Al-e-‘Imran, which mentions a similar covenant being taken from the Prophets before the Holy Prophet Muhammadsa. Commenting on this verse, the Promised Messiahas writes:
“‘‘And remember the time when God took a covenant from all the Messengers: ‘When I shall give you the Book and Wisdom and then, in the Latter Days, shall come My Messenger who will testify to the truth of your Books, you will have to believe in him and will have to help him.’ Then He asked, ‘Have you agreed and become firm on this covenant?’ They said, ‘We have agreed.’ At this, Allah said, ‘Now be witness to this covenant of yours and along with you, I too am a witness over it.’’
“‘Now it is obvious that the Prophets died at their appointed times. This injunction that ‘when that particular Messenger appears they must believe in him, otherwise they will be held accountable,’ applies to the followers of all Prophets.’ (Haqiqat-ul-Wahi, Ruhani Khazain, Vol. 22, pp. 133-134)
“As for the phrase from Surah Aal-e-‘Imran, ‘مِیۡثَاقَ النَّبِیّٖنَ’ i.e., “the firm covenant of all the Prophets,” Hazrat Musleh-e-Maudra writes in a footnote to its translation:
“‘By ‘of all the Prophets’ is meant the covenant that all Prophets have been taking from their respective peoples.’ (Tafsir-e-Saghir, p. 90, footnote, under verse 82 of Surah Al-e-‘Imran)
“Similarly, in the footnote to the translation of the aforementioned verse of Surah al-Ahzab, Huzoorra states:
“‘This alludes to verse 82 of Surah Al-e-‘Imran, which states that every Prophet was given the glad tidings of the Prophet who was to come after him, and it was made obligatory upon his people to believe in him.’ (Tafsir-e-Saghir, p. 545, footnote, under verse 8 of Surah al-Ahzab)”
Can women attend burials?
A lady from Canada enquired of Hazrat Amirul Momineen, Khalifatul Masih Vaa, regarding the Islamic guidance for women concerning funeral proceedings, specifically asking whether they are permitted to participate in burial rites.
Huzoor-e-Anwaraa, in his letter dated 21 January 2023, offered the following guidance on this matter:
“In usual circumstances, it is not considered preferable for women to accompany funeral processions, but it has not been declared unlawful [haram]. Thus, Hazrat Umm Atiyyahra states, “We, women, were discouraged from accompanying funeral processions, but this was not strictly enforced upon us.” (Sahih al-Bukhari, Kitab al-jana’iz, Bab ittiba‘i n-nisa’i l-jana’iz)
“Therefore, in accordance with this guidance, women do not accompany funeral processions under normal circumstances. However, [certain situations may warrant exceptions, such as] instances where individuals proceed directly to the cemetery, accompanied by women who are close relatives and desire to see the deceased’s face. Similarly, in Western countries, where funeral and burial arrangements often involve women coming to the mosque – just as men do – for prayers, etc., and where it is not feasible for men to drop them off at home and then proceed to the burial, there is no objection to the women then also going to the cemetery in such circumstances of necessity. However, in such cases, they should remain separate during the burial itself and not participate in the actual interment. They may, however, join in the du‘a after the burial is completed.”
What is the correct stance regarding ‘niyyat namaz’ or the intention for salat?
A lady from India submitted a written enquiry to Hazrat Amirul Momineen, Khalifatul Masih Vaa, concerning the Salat Series on YouTube produced by the Jamaat. The enquiry noted that the series depicts the intention [niyyat] of salat as being expressed after the takbir [i.e., the commencement of the salat), whereas alislam.org indicates it precedes the takbir. Clarification was requested as to whether the niyyat precedes or follows the takbir.
In his letter dated 21st January 2023, Huzoor-e-Anwaraa provided the following guidance:
“The intention [niyyat] is a matter of the heart; no specific words have been prescribed for it. The intention for salat simply signifies that one should be cognisant in one’s heart of which prayer one is about to perform. The recitation of words or the utterance, prior to commencing the prayer, of the verse, اِنِّیۡ وَجَّہۡتُ وَجۡہِیَ لِلَّذِیۡ فَطَرَ السَّمٰوٰتِ وَالۡاَرۡضَ حَنِیۡفًا وَّمَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ (Surah al-An‘am, Ch.6: V.80) [as the niyyat for salat] has no basis in any authoritative source.
“Accordingly, Hazrat Khalifatul-Masih Ira states, ‘Make the intention [niyyat] for salat, but solely within the heart, not verbally.’ (Deeniyaat Ka Pehla Risalah, p. 20).
“Hazrat Musleh-e-Maudra [mentions this issue, while explaining how to] maintain focus during salat and states:
“‘The seventh method is the niyyat [intention] for salat, for when one impresses upon oneself that one is about to undertake a task, one’s attention remains focused upon it. By ‘niyyat’, I do not mean uttering statements such as, ‘I intend to perform so many rak‘ats of salat behind this particular imam, facing the Ka‘bah,’ and so forth; rather, the intention to offer the salat should be formed within the mind […]. The intention, in truth, resides in the heart. However, upon standing for prayer, some individuals have no clear idea of what they are about to do. Thus, before you commence the salat, bring the act of salat to mind and comprehend what you are about to perform. Upon grasping this, reverence will begin to develop within you from that very moment, and with reverence, concentration can be maintained.’ (Zikr-e-Ilahi, Anwar-ul-Ulum, Vol. 3, pp. 520-521)
“In the Jamaat’s published book on jurisprudence, it is also clarified that niyyat means ‘intention.’ […] As niyyat pertains to the heart, it should be firmly established therein which salat, and how many rak‘aat, one is about to perform. The verbal utterance of any words of niyyat is not necessary; indeed, in certain instances, such verbal expression is not even considered commendable. (Fiqh-e-Ahmadiyya – ‘Ibadaat, p. 71)
“Within Jamaat literature, it appears that the earliest instance of the Quranic verse, ‘اِنِّیۡ وَجَّہۡتُ وَجۡہِیَ لِلَّذِیۡ فَطَرَ السَّمٰوٰتِ وَالۡاَرۡضَ حَنِیۡفًا وَّمَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ’ (Surah al-An‘am, Ch.6: V.80) being inadvertently recorded in connection with the niyyat for salat, is in Fiqh-e-Ahmadiyya, compiled by Hazrat Hafiz Roshan Alira, published in 1923, for which no supporting reference is provided. (Hazrat Hafiz Roshan Alira, Fiqh-e-Ahmadiyya,12 March 1923, p. 32).
“Regarding the recitation of ‘وَجَّہۡتُ وَجۡہِیَ لِلَّذِیۡ فَطَرَ السَّمٰوٰتِ وَالۡاَرۡضَ حَنِیۡفًا وَّمَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ’, the thana’, and other prescribed [masnun] supplications after the takbir-e-tahrimah – i.e., the opening takbir at the commencement of the salat – the ahadith indicate that the Holy Prophetsa would recite various supplications upon commencing salat with the takbir-e-tahrimah (i.e., Allahu Akbar). Some of these consisted of supplications, while others were praises and glorifications of Allah the Exalted. Numerous narrations exist in this regard. Some of these narrations mention the Holy Prophetsa reciting a lengthy supplication beginning with the following words:
وَجَّہۡتُ وَجۡہِیَ لِلَّذِیۡ فَطَرَ السَّمٰوٰتِ وَالۡاَرۡضَ حَنِیۡفًا وَّمَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ[…]
“[‘I have turned my face toward Him Who created the heavens and the earth, being ever inclined (to God), and I am not of those who associate gods (with God).’ (…)’] (Sahih Muslim, Kitab salat al-musafirina wa qasruh, Bab ad-du‘a fi salati l-layli wa qiyamih)
“Among the Sihah Sittah – specifically Tirmidhi, Nasa’i, Abu Dawud, and Ibn Majah – are several narrations describing the Holy Prophetsa reciting the thana’ in the following words when he began salat:
“‘Hazrat Aishara narrates, ‘When the Holy Prophetsa commenced salat, he would recite:
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ وَلاَ إِلَهَ غَيْرُكَ
“[‘Holy art Thou, O Allah, and all praise is Thine; blessed is Thy name, and exalted is Thy state. There is none worthy of worship except Thee alone.’]’ (Sunan at-Tirmidhi, Abwab as-salah, Bab ma yaqoolu ‘inda-ftitahi s-salah)
“Similarly, Hazrat Abu Hurairahra narrates that the Holy Prophetsa would remain silent for a short period between the takbir-e-tahrimah and the recitation of Surah al-Fatihah. Upon being asked what he recited during this time, the Holy Prophetsa replied that he recited the following supplication:
اللَّهُمَّ بَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ اللَّهُمَّ نَقِّنِي مِنْ الْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنْ الدَّنَسِ اللَّهُمَّ اغْسِلْ خَطَايَايَ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ
“‘O Allah! Set me apart from my sins as the East and West are set apart from each other; cleanse me of my sins as a white garment is cleansed of filth; wash away my sins with water, snow, and hail.’ (Sahih al-Bukhari, Kitab al-adhan, Bab ma yaqoolu ba‘da t-takbir).
“Clearly, this is a supplication – not the niyyat for salat. There is no evidence to suggest that any specific words or verse of the Holy Quran should be recited as the ‘intention’ or ‘niyyat’ of salat or ‘niyyat namaz’. Therefore, these should not be recited as the niyyat for salat, either before or after the takbir-e-tahrimah. Since intention [niyyat] is a matter of the heart, one should, prior to commencing salat, simply resolve which prayer is being offered and at what time. There is absolutely no requirement to repeat any words for this purpose.
“Likewise, the masnun supplication ‘وَجَّہۡتُ وَجۡہِیَ لِلَّذِیۡ فَطَرَ السَّمٰوٰتِ وَالۡاَرۡضَ حَنِیۡفًا وَّمَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ’ that we recite after the takbir-e-tahrimah is not meant to serve as the niyyat for salat. Rather, following the sunnah of the Holy Prophetsa – who would sometimes recite these words or other supplications at this point – we do likewise, reciting this or other such supplications in accordance with his blessed example.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam.)