Zafir Ahmad, Ahmadiyya Archive & Research Centre
The question of how a person can attain moral and spiritual perfection despite their inherent flaws is a preoccupation for many. In a world where no one is faultless, the concept of perfection may seem unattainable at first glance. However, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih II, offers a profound perspective on this subject that is both inspiring and practical. His teachings demonstrate that human weaknesses and mistakes do not necessarily hinder the pursuit of perfection, provided certain conditions are met.
Before I come to the subject, I would like to briefly explain what is meant by “perfection.” The Promised Messiahas detailed the stages of perfection in his work, Aina-e-Kamalat-e-Islam. When the word kamal (perfection) is mentioned, it refers to kamalat-e-insaniya (human perfection).
There are three types of human perfection within the spiritual framework. However, only the first stage of this fulfilment – the relationship between a person and Allah – is within a person’s power to attain. A person cannot achieve the further forms of perfection through their own efforts; rather, Allah Himself chooses those to whom He grants these further stages. The first stage of perfection is also referred to as fana. The Promised Messiahas said:
“[…] when a person […] submits the whole of his being and his faculties to God Almighty and dedicates himself to His cause, and completely abandons his carnal drives and desires, then, undoubtedly, a kind of death overtakes him, and this is the very ‘death’ that the Sufis designate as fana.” (The Mirror of the Excellences of Islam [Aina-e-Kamalat-e-Islam], 2025, p. 82)
This is the definition of kamalat-e-insaniya (human perfection). For this is the stage that a person can attain through their own striving. Regarding this, the Promised Messiahas said as follows:
“Effort and struggle terminates at the stage of fana [self-annihilation], and the journey of all righteous seekers ends at that stage, and the circle of human excellences arrives at its full completion.” (The Mirror of the Excellences of Islam [Aina-e-Kamalat-e-Islam], 2025, p. 82)
Flaws and perfection: No contradiction
A central argument in the statements of Hazrat Khalifatul Masih IIra is that not every flaw undermines a person’s moral or spiritual perfection. He explains:
“Some flaws do not oppose the pursuit of perfection. This is the essence of:
يُكَفِّرُ عَنْكُمْ سَيِّاتِكُمْ
“[‘He will remove your evils from you.’ (Surah al-Anfal, Ch.8: V.30)]
“Thus, the coexistence of evil alongside good does not inherently corrupt a person, just as the presence of illness alongside health does not inherently make one ill. It is only when illness becomes predominant that a person falls sick. Similarly, it is the predominance of evil that corrupts a person.” (Friday Sermon 8 February 1935, Khutbat-e-Mahmud, Vol. 16, p. 103)
We often encounter individuals who are exemplary in many respects – whether through their generosity, wisdom, or dedication to the common good – yet we learn they have made mistakes in certain situations. Huzoorra explains that such flaws do not negate the totality of their virtues. It is the predominance of good within their character that defines their perfection.
Which flaws do not impair perfection?
Hazrat Khalifatul Masih IIra delves deeper, describing the types of flaws that do not undermine a person’s perfection. He states:
“Every weakness does not make a person bad. Those weaknesses over which a person gains control, or those that occur under temporary emotional impulse, or those that happen due to an error in judgment – if the person, overall, remains obedient to religious commandments, strives to overcome his mistakes, is neither unjust nor malicious, and is not a traitor to the Muslim community – then such weaknesses neither make him blameworthy nor prove him to be corrupt.” (Ibid.)
According to this, there are three main categories of such flaws:
1. Flaws that can be overcome: Certain weaknesses are temporary in nature, and a person who successfully addresses them retains their moral integrity. These flaws are not permanent stains, but rather challenges that can be overcome through effort and self-reflection.
2. Flaws arising from temporary passion or motivation: There are moments when a person acts under the influence of strong emotions, leading to mistakes. Such actions, stemming from what Huzoorra terms a “temporary yoke”, are not fundamental weaknesses of character but situational missteps.
3. Flaws due to logical or “ijtihadi” errors: At times, a person acts in good faith and conscience, only to later realise their judgment was incorrect. These mistakes, arising from honest but flawed reasoning, do not diminish moral perfection, as they are not born of ill intent or negligence.
These categories illustrate that not every flaw holds equal significance. It is not the flaws themselves but their nature and the context in which they arise that determine their moral impact.
Prerequisites for preserving perfection
Huzoorra clarifies, however, that the flaws mentioned above do not impair a person’s perfection only if specific prerequisites are fulfilled. These prerequisites are of critical importance:
1. Adherence to religious injunctions: A person must overall follow the tenets of their faith. This means their life is defined by a pursuit of virtue and obedience to divine principles.
2. Commitment to self-improvement: Even when flaws arise, the individual must actively work to better themselves. This commitment to self-correction demonstrates that their intentions are sincere and they do not remain complacent in their flaws.
3. Absence of injustice and malicious intent: The individual must not act as an oppressor, engage in unjust behaviour, or harbour ill will. Their mistakes must not stem from a conscious choice to harm others.
4. Loyalty to the community: The person must not be an enemy of the Islamic community. Their actions should not seek to undermine the unity or welfare of the community.
When these conditions are fulfilled, the weaknesses and flaws of a person “neither make him blameworthy nor prove him to be corrupt”, as explained by Huzoorra. These prerequisites establish a framework in which flaws are accepted as an inherent part of human existence, without undermining a person’s spiritual or moral integrity.
Who is authorised to address flaws?
Another crucial aspect concerns the question of who is even qualified to address the flaws of others. Hazrat Khalifatul Masih IIra clarifies that this duty does not fall to every individual. Rather, it is primarily the responsibility of the Khalifa himself, as the spiritual leader of the Jamaat, to highlight errors and offer guidance. This is because the Khalifa possesses a divinely appointed authority, equipping him to act with wisdom and justice. His role is to guide the Jamaat and ensure corrections align with divine principles.
Within the Jamaat’s structure, there are also specific individuals or institutions authorised under the Khalifa’s leadership to address communal shortcomings. However, this occurs within a regulated framework to prevent misuse or unjust criticism. Huzoorra stresses that it is not the duty of every person to critique others’ flaws indiscriminately, as this could lead to chaos and misunderstandings.
Huzoorra states, “The responsibility of addressing these flaws lies with the Khalifa or the judges, muftis and theologians appointed by them, so that the people may be guided through counsel.” (Friday Sermon 8 February 1935, Khutbat-e-Mahmud, Vol. 16, p. 102)
In personal relationships, such as between a father and his son, the matter is different. Here, it is not only permissible but mandated for a father to address his son’s flaws to educate and nurture him. Similarly, a son may respectfully offer advice to his father if it is intended for improvement. Such familial bonds are defined by mutual care and responsibility, which is why addressing flaws within this context becomes a natural duty.
The guidance of Hazrat Khalifatul Masih IIra provides a clear and compassionate answer to the question of how a person can attain moral and spiritual perfection despite their flaws. By distinguishing between different types of errors and emphasising the importance of intent, effort, and context, he outlines a path that is both realistic and encouraging. Perfection does not lie in being faultless, but in allowing good to triumph over evil, and in living a life defined by faith, justice, and the relentless pursuit of self-betterment.