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.
Can women call the azan or iqamah in Islam?
A lady from the UK enquired of Hazrat Amirul Momineen, Khalifatul Masih Vaa: “According to the Jamaat’s position, women cannot call the azan or the iqamah. However, there is a narration in Sunan al-Bayhaqi that Hazrat Aishara used to call the azan herself, say the iqamah herself and lead the women in congregational prayer herself. Similarly, according to some Maliki, Shafi‘i and Hanbali scholars, there is no harm in a woman calling the azan and saying the iqamah. I request guidance on this matter.”
In his letter dated 3 June 2023, Huzoor-e-Anwaraa provided the following guidance on this matter:
“The matter of women offering prayers is not new; indeed, women used to offer congregational prayers even in the blessed era of the Holy Prophetsa. However, there is no mention anywhere that they would call the azan or say the iqamah. On the contrary, there is a narration in Sunan Abi Dawud, a book of the Sihah Sittah [the six authentic Hadith collections], that upon the request of Hazrat Umm Waraqah bint ‘Abdullah ibn Nawfal al-Ansariyyahra, the Holy Prophetsa granted her permission to lead women in congregational prayer in her home. And upon her request, the Holy Prophetsa appointed a very elderly man as a muezzin to call the azan for her household. (Sunan Abi Dawud, Kitab as-salah, Bab imamati n-nisa’)
“Sunan Abi Dawud is one of the books of the Sihah Sittah and a hadith narrated in it is certainly more authentic than a narration from a later book like Bayhaqi. As for the narration in Sunan al-Bayhaqi, the same book also contains a hadith narrated from Hazrat Asma’ bint Abi Bakrra that the Holy Prophetsa said:
لَيْسَ عَلَى النِّسَاءِ أَذَانٌ وَلَا إقَامَةٌ
“‘There is no azan or iqamah upon women.’ (Al-Bayhaqi, Sunan al-Kubra, Kitab as-salah, Bab laysa ‘ala n-nisa’i adhanun wa la iqamah)
“Regarding the position of the Four Great Jurists on this issue, according to three of the Imams, it is reprehensible [makruh] for women to call the azan. According to the Shafi‘is, a woman’s azan is invalid [batil] and if she intends to imitate men, it is forbidden [haram]. However, if a woman calls the azan for the remembrance of God [zikr], there is no reprehensibility in it, provided that she does not call the azan in a loud voice. (Kitab al-Fiqh ‘ala Madhahib al-Arba‘ah, Urdu translation, Part I; ‘Ibadat, Ulama’ Academy, Auqaf Department Punjab, 2013, p. 394)
“The Shafi‘is and Malikis further state that for a congregation of women, saying the iqamah is a praiseworthy Prophetic practice [masnun], but calling the azan is not, the reason being the fear of temptation [fitnah] spreading due to their voice. According to the Hanafis, saying the iqamah, like the azan, is also reprehensible for women. (Dr Wahbah al-Zuhayli, Al-Fiqh al-Islami wa Adillatuh, Urdu translation, Vol. 1, Dar al-Isha‘at, Karachi, Pakistan, 2012, p. 459)
“Besides these references, if you have any references from authentic books of Hadith on this matter, please do send them to me so that this issue can be considered further.”
Does the hadith of 73 sects contradict the Quran’s message of salvation?
An Arab wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “The subject matter of the hadith about the 72 sects bound for Hell and one for Paradise seems to clash with the themes of verses 23 to 36 of Surah al-Ma‘arij, in which it is stated:
“‘Except those who pray. And are constant in their Prayer; And those in whose wealth there is a well-ascertained share For those who ask and those who do not; And those who affirm faith in the Day of Judgment; and those who are fearful of the chastisement of their Lord – the chastisement of their Lord is surely not a thing to feel secure from – and those who guard their senses, except in respect of their wives and those under their control; such are not to blame, but those who seek to go beyond that are the transgressors; and those who are watchful of their trusts and their covenants; and those who are steadfast in their testimonies; and those who are strict in the observance of Prayer. These will be honoured in the Garden.’
“Similarly, the theme of the following verse also troubles me:
بَلۡ قَالُوٓاْ إِنَّا وَجَدۡنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٖ وَإِنَّا عَلَىٰٓ ءَاثَٰرِهِم مُّهۡتَدُونَ
“‘Instead they say: We found our fathers holding to a certain course, and we are guided by their footsteps.’ (Surah az-Zukhruf, Ch.43: V.23)
“I think that if I, as an Ahmadi, do not research and do not read the books of others, I will be like those people mentioned in this verse. So, is hereditary faith or conviction the true conviction in the sight of God? And can I attain certainty without critically examining my religious thoughts?”
In his letter dated 29 June 2023, Huzoor-e-Anwaraa provided the following guidance on this matter:
“The fact is that there is no contradiction between the themes of the hadith of the seventy-three sects and the aforementioned verses of the Holy Quran. True salvation [najat] will be granted only to the one who possesses these qualities that are described in these Quranic verses. And the very purpose of the advent of the Holy Prophetsa is that mankind may become the true servant of its Creator. In the Renaissance of Islam, Allah the Exalted sent the Promised Messiahas, the spiritual son and true servant of the Holy Prophetsa, for this same purpose: to bring people towards the true Islam and to make them followers of the final and eternal law with which the Holy Prophetsa was sent. Therefore, those who are true followers of the Promised Messiahas must necessarily possess these qualities.
“As for the rest, if any person possesses any good quality, Allah the Exalted does not let it go to waste and certainly grants them the reward for that good deed either in this world or in the Hereafter. Accordingly, Hazrat Hakim ibn Hizamra, who was among the staunchest opponents of the Holy Prophetsa and participated in the Battle of Badr on the side of the disbelievers of Mecca, was granted the opportunity to accept Islam on the occasion of the Conquest of Mecca. When he asked, the Holy Prophetsa told him that Allah the Exalted had granted him the opportunity to accept Islam by virtue of the good deeds he had performed in the pre-Islamic era of ignorance. (Sahih al-Bukhari, Kitab az-zakat, Bab man tasaddaqa fi sh-shirki thumma aslam)
“However, along with this, it is also essential to remember that true salvation is not possible without believing in the Messengers of God. Thus, the Promised Messiahas has explained the following Quranic verse:
اِنَّ الَّذِیۡنَ اٰمَنُوۡا وَالَّذِیۡنَ ہَادُوۡا وَالنَّصٰرٰی وَالصّٰبِئِیۡنَ مَنۡ اٰمَنَ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ وَعَمِلَ صَالِحًا فَلَہُمۡ اَجۡرُہُمۡ عِنۡدَ رَبِّہِمۡ ۪ۚ وَلَا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ
“[‘Surely, of the Believers, the Jews, the Christians and the Sabians, those who truly believe in Allah and the Last Day and act righteously, shall have their reward with their Lord, and no fear shall come upon them nor shall they grieve.’] (Surah al-Baqarah: Ch.2: V.63)
“The Promised Messiahas stated:
“‘This is the verse from which – on account of ignorance and perverse thinking – it has been concluded that there is no need to believe in the Holy Prophet, may peace and blessings of Allah be upon him. […] In order to attain salvation, it is essential that one should cultivate perfect conviction in the existence of God Almighty – and not only cultivate conviction but also resolve to obey Him and recognise the paths that lead to His pleasure. Ever since the beginning of this world, both these objectives have been attained only through the Prophets of God. Therefore, how absurd is the notion that even such a one will attain salvation who, while believing in Tauhid, does not believe in the Messenger of God? O ye ignorant one, bereft of understanding! How is it possible to achieve Tauhid except through the Messenger? It is like a person who detests daylight and flees from it, yet proclaims, ‘For me the sun alone is enough; what is the need for the day?’ The foolish one does not even know that the sun is inseparable from the day.’ (Haqiqat-ul-Wahi, Ruhani Khazain, Vol. 22, pp. 145, 147)
“Therefore, through temporary and worldly good deeds, a person may hope for a minor reward and recompense from Allah the Exalted, but to attain the infinite rewards in the life of the Hereafter, it is essential, along with affirming the unity of God, to also believe in the Messengers He has sent and to follow their commands to the best of one’s ability. Without this, it is not possible to attain true salvation.”
Is hereditary faith sufficient for salvation?
“Whether a person adopts a truth themselves or receives it through their forefathers, there is no prohibition on pondering over it and researching it. In fact, the Holy Quran has declared the habit of reflection to be a sign of people of understanding, as it states, ‘وَیَتَفَکَّرُوۡنَ فِیۡ خَلۡقِ السَّمٰوٰتِ وَالۡاَرۡضِ’, i.e., ‘And they ponder over the creation of the heavens and the earth’. (Surah Al-e-‘Imran, Ch.3: V.192)
“It is as a result of this habit of reflection that a wise person sometimes discovers new dimensions of insights and truths by observing their surroundings and delving into their own soul, and at other times, reflects upon those matters and beliefs that they have inherited from their forefathers. And until those beliefs convince their intellect and take root in their heart, they do not accept them with closed eyes merely as hereditary beliefs. Accordingly, Hazrat Musleh-e-Maudra, relating an incident from his childhood, states:
“‘I state this as a point of knowledge that I did not accept the Promised Messiahas because he was my father. Rather, when I was about eleven years old, I made a firm resolve that if, in my investigations, he turned out to be false – God forbid – I would leave home. But I understood his truth and my faith continued to grow. So much so that when he passed away, my conviction grew even stronger.’ (Al Fazl, Qadian Dar-ul-Aman, No. 95, Vol. 11, 6 June 1924, p. 8)
“Therefore, there is no harm in researching a religion and reflecting upon it. However, since Satan is constantly trying to divert man from the path of truth, it is first necessary for a person to elevate their own academic and spiritual standard, so that they can act with justice in the matter they wish to reflect upon. Therefore, if a person wishes to research Ahmadiyyat by studying anti-Ahmadiyya literature and books, they should first thoroughly study the books of the Promised Messiahas and the Jamaat’s literature. This is so that if any doubt or suspicion arises due to the false propaganda spread by opponents, they will be aware of the answer and be saved from the attack of Satan.”
Is the age for fasting the same as the age of marriage in Islam?
Someone, with reference to the hadith of the Prophetsa that “the pen has been lifted for three: the sleeper until he awakens, the child until he reaches puberty and the insane until he regains his reason”, cited a statement of Hazrat Musleh-e-Maudra about the age for fasting and stated to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “The age of 18 that Hazrat Musleh-e-Maudra has prescribed for fasting is not a permanent rule; rather, this standard can change according to the country’s climate and conditions and the prevailing societal norm [‘urf]. And the proof for this is the marriage of Hazrat Aishara at the age of 13, after which she became accountable for fasting in obedience to her husband. In that era, a girl was considered rational [‘aqil] upon the onset of menstruation, in terms of physical health. But now the custom [‘urf] has changed and according to the law, a rational [‘aqil] person is one who is 18 years old.” He then asked, “Is my personal reasoning [ijtihad] correct?”
In his letter dated 6 July 2023, Huzoor-e-Anwaraa provided the following guidance on this matter:
“The reasoning you have derived concerning the age for fasting by stating two different matters in your question is a false analogy. Firstly, when Hazrat Aishara was married to the Holy Prophetsa, she had certainly reached the age of maturity and womanhood. However, there is no such guidance from the Holy Prophetsa in which he told Hazrat Aishara that since she was now married, she should observe the fasts. If you have any such reference, please send it to me so that research can be conducted on this matter.
“As for the rest, there are different criteria and different instructions for being accountable for Islamic injunctions. Therefore, it is not necessary that the criteria and instructions for being accountable for one injunction must also apply to another injunction. Islam has prescribed a different standard for marriage and for the obligation of Islamic acts of worship, it has stated different standards and commands. Thus, clarifying the obligation of fasting, Hazrat Musleh-e-Maudra states:
“‘For every obligation and command, there are separate limits and separate times. In my view, the era for some commands begins from the age of four. And there are some whose era is from seven to twelve years. And there are some whose era begins from fifteen or eighteen years. In my view, the command of fasting applies to a child from the age of fifteen to eighteen years and this is the limit of puberty or maturity.’ (Khutbat-e-Mahmud, Vol. 9, Friday sermon, 3 April 1925, p. 88)
“Similarly, at another place, he states:
“‘The childhood for fasting is different and for prayer, it is different. I explained this matter in great detail last year. For prayer, childhood ends by the age of ten or eleven. But for fasting, childhood lasts until the child attains full strength. For this reason, this childhood varies for different children, which is from fifteen to twenty years. Yes, if children observe a few fasts each year during their childhood, it is good. In this way, they will develop a habit. But at a very young age, they should not be made to fast even in this manner. This is not making them act upon the Sharia, but rather making the child ill and rendering them incapable forever. This wrong idea has spread that the child’s fast is credited to the parents. In fact, making such a child fast who is weak and has not become firm in their physical health is not a virtue but the commission of a sin. Yes, when the child’s essential faculties have developed, they should be made to observe some fasts each year, so that they may form a habit. For instance, at first, they are made to fast for one day. Then a gap of two or three days is given. Then they are made to fast a second time and a day is missed. In my view, some children reach this limit at the age of fifteen, when fasting becomes obligatory for them. Some reach this state at sixteen, seventeen, eighteen, nineteen, and at the limit, twenty years. At that time, it is compulsory to fast.’ (Khutbat-e-Mahmud, Vol. 10, Friday sermon, 26 March 1926, p. 119)
“Therefore, it is not correct to link reaching the age of marriage with the obligation of prayer, fasting, Zakat and Hajj. In relation to marriage, the standard and instructions for it are different according to the responsibilities that fall upon the man and woman. And the age and standard for the obligation of prayer are different, the age and standard for the obligation of fasting are different and the standards and commands for the obligation of Zakat and Hajj are different. Therefore, it is not correct to bring all these matters under one standard and one command.”
Is it permissible to pray supererogatory prayers (nawafil) at solar noon on a Friday?
A lady from India wrote to Huzoor-e-Anwaraa: “A missionary was stating on YouTube that it is permissible to offer supererogatory prayers [nawafil] at the time of the zenith on Fridays. Is this correct?”
In his letter dated 3 June 2023, Huzoor-e-Anwaraa gave the following reply to this question:
“The Holy Prophetsa permitted offering prayers at the time of midday or the zenith on Fridays and stated the reason for this to be that the fire of Hell is not stoked on Friday. Accordingly, it is narrated by Hazrat Abu Qatadahra that the Holy Prophetsa disliked praying at the time of midday, except on Fridays and he said that Hell is stoked intensely, except on Fridays. (Sunan Abi Dawud, Kitab as-salah, Bab as-salati yawmial-jumu‘ati qabla z-zawal)
“Therefore, the missionary’s statement is correct that there is no harm in offering prayers at the time of the zenith on a Friday.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)
