English Translation: Fiqhul-Masih

فقہ المسیح

Praying in Congregation

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A question was asked, "Is it meaningless to perform ablution? The Imam should be a person worthy of leadership, pious, and knowledgeable. If such a person is found, it is not wrong for him to perform ablution. Choosing Imamate as a profession is not permissible.

(Al-Badar, May 23, 1907, page 10)

Those who hold the position of Imam... If they are followed, the prayer is completed.

It seems evident that they have chosen the profession of Imamate and do not recite prayers at the appointed times. Instead, they are like shopkeepers who waste time and spend it in their shops, neglecting their own and their family's needs. Thus, in the state of appointment and dismissal of this profession, the qualifications reach the point of begging, and the clerics appeal repeatedly for the degree of Imamate.

So, this is not Imamate; it is a reprehensible act of greed.

(Fatah-e-Islam, Spiritual Treasures Volume 3, Page 26, Footnote)

Assigning a wage for leading the prayer...

A sincere and honorable servant mentioned that my father had built a mosque. The Imam there used to give some compensation because the mosque was populous. I did not enter this series; I have arranged this compensation improperly. What should be done now?

The Promised Messiah, peace be upon him, said:

Whether he is an Ahmadi or non-Ahmadi, one who recites prayers for money should not be cared for. Prayer is for Allah; if he leaves, Allah will send such people who will recite prayers solely for Allah and populate the mosque. Such an Imam who recites prayers merely for greed should not be cared for.

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Praying in congregation, in my opinion, whether the person leading is an Ahmadi or non-Ahmadi, prayer should not be behind him if he is not pious. The Imam should be righteous. Some people appoint a Hafiz during Ramadan and also fix his remuneration; this is not correct. However, if someone with pure intentions and God-fearingness volunteers for this service, then it is permissible.

(Al-Hakam, November 10, 1905, page 6)

Prayer is not correct behind those who make a profession of leading prayers.

In my view, those who make a profession out of leading prayers do not establish prayers correctly. They recite prayers with the thought of their Thursday bread or wage. If they are not available, then leave them. If sustenance is earned with good intentions, it is worship. When a person agrees to a task and chooses a clear path, it does not cause difficulty; it becomes easy.

(Al-Badr, January 9, 1903, page 85)

Second Congregation

Hazrat Mufti Muhammad Sadiq Sahib narrates that the Promised Messiah, peace be upon him, said:

"When one congregation has been completed in the mosque, then, if needed, a second congregation is also permissible."

(Zikr Habib from Hazrat Mufti Muhammad Sadiq Sahib, page 83)

Objections to Two Congregations in Some Cases

The written notes of the Promised Messiah, peace be upon him, state:

"During the journey to Gurdaspur, issues regarding prayers were resolved in my presence. Once it is mentioned that the Holy Prophet, peace be upon him, was performing ablution, and Maulana Muhammad Ahsan Sahib stood up due to illness to lead the prayer. He thought I am disabled. Let me recite separately,

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Two Congregations

Some friends became followers behind them, and a congregation was formed. His Holiness realized that once one congregation has been completed, and now the second one is about to start, so he said:

"Two congregations should never be held at one place."

(Al-Badr, August 1904, page 4)

Reasons for Prohibiting Two Prayers at One Place

From the guidance of the Promised Messiah, peace be upon him, it is understood why two prayers should not be offered at one place?

A gentleman mentioned to another friend that, "The Master used to say that after one congregation, the second should not be held." He replied:

This is not forbidden but disliked even in the mosque. Because if prayers start to be held separately, then some people will come, offer prayers, and leave. Then a few more will come and disperse the congregation. Thus, the real purpose of congregation is lost, and the Promised Messiah has disapproved of it.

(Al-Hakam, March 28, 1920, page 3)

Prayers Should Not Be Separated Without Reason

It is mentioned that His Holiness was in his chamber, and prayers started in the adjacent chamber. People were few. A congregation could have been held in one chamber. Some friends thought that perhaps His Holiness would offer prayers in his own chamber because the Imam's voice reaches there. On this, he said:

Segments of the congregation should not be separated but should be offered together. We will also offer prayers there; it should be done in the same place when the space is limited."

(Al-Badr, August 1, 1904, page 4)

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Guidance for the Imam of Prayer

Someone mentioned that so-and-so friend recites long verses during leading prayers. He said:

"The Imam should take care of the weak during prayer."

(Al-Badr, April 20, 1905, page 2)

Praying behind a hypocrite is detestable

Those who declare others as disbelievers and adopt the path of denial are doomed. Therefore, it is not appropriate for anyone from my congregation to pray behind them. Can a living person pray behind a dead one? So, either accept what God has informed me, it is forbidden for you to pray behind them, and it is absolutely forbidden for you to pray behind an unbeliever, denier, or doubter. Your Imam should be someone from among you. This is also hinted in a side of a Hadith of Bukhari:

"Your Imam should be from among you."

(Tuhfa Golarviyah, Spiritual Treasures Volume 17, Page 64, Footnote)

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Praying in Congregation

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Praying Behind Non-Ahmadis

Hazrat Sahibzada Mirza Bashir Ahmad Sahib narrates that Hafiz Muhammad Ibrahim Sahib once asked me about a incident, most probably from 1904, where a person asked Hazrat Masih Maud, peace be upon him, in the blessed mosque, "If non-Ahmadis are leading the congregation, how should we pray?" Hazrat replied, "You should pray separately. When the congregation is ongoing, it is not permissible to offer prayers separately. He said, 'If their prayer is something accepted by Allah, why do I give the command to offer prayers separately? Their prayer and congregation do not hold any truth before Allah. Therefore, you should offer your prayers separately and at the appointed times as desired. It is submitted that this does not mean that when a congregation is being held in a mosque, prayers should definitely be offered at that time because sometimes it leads to discord. The purpose is that an Ahmadi should definitely offer prayers separately and should not pray behind others. (Sirat-ul-Mahdi, Volume 1, Page 527, 526)

Reason for Disallowing Prayer Behind Others

Someone asked why you have forbidden your followers from praying behind those who are not your followers. Hazrat replied:

Those who have played with bad intentions and have rejected the system established by Allah have been rejected and are not concerned about the signs of Islam. They have not acted with righteousness, and Allah Almighty says in His pure words, "Indeed, Allah only accepts from the righteous." (Al-Maidah: 28) Allah only accepts the prayers of the righteous.

(Tuhfa Golarviyah, Spiritual Treasures Volume 17, Page 64, Footnote)

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Acceptance of Prayer in Congregation

It has been stated that one should not pray behind a person whose prayer does not reach the level of acceptance.

(Al-Hakam, March 17, 1901, page 8)

Oath of Allegiance by Two Individuals

Two individuals took the oath of allegiance. One asked, "Is it permissible to pray behind a non-Ahmadi?" He replied:

They call us disbelievers. If we are disbelievers, then disbelief rebounds on them. The one who calls a Muslim a disbeliever is himself a disbeliever. Therefore, it is not permissible to pray behind such people. Moreover, they remain silent among us, and they are also included among them. It is not permissible to pray behind them because they hold a religion contrary to their hearts, which is not openly shared with us.

(Al-Badr, December 15, 1905, page 2)

A mention was made regarding not praying behind someone from a different congregation. He said:

Exercise patience and do not pray behind someone from a different congregation. The betterment and goodness lie in this, and your victory and great success are in it. This is also the cause of progress for that congregation. Look, even in the world, those who are upset and displeased with each other do not avoid their enemies for more than four days, and your displeasure and upset are for the sake of Allah. If you continue to mix with them, then the special attention that Allah has on you, He will not remove it. When a pure congregation separates, then progress is made. Prayers in the mosques of others...

(Al-Hakam, August 10, 1901, page 3)

After the Maghrib prayer, a person took the oath of allegiance and mentioned that he had seen in Al-Hakam that it is written:

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Praying in Congregation

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Praying Alone Behind Others

Do not pray behind others in the congregation. It was said:

"It is fine if the mosque belongs to others; pray at home. Pray alone; there is no harm, and it requires a little patience. Guidance for Ahmadi individuals to pray alone."

(Al-Badr, November 28, 1902, page 36)

Some companions asked if they should pray alone. It was said:

"Yes, pray separately and alone. This system belongs to God, and He wants you to stay separate. Soon the time will come when God will unite them in congregation."

(Al-Badr, January 16, 1903, page 90)

Pray Only Behind the Affirmers

Syed Abdullah Sahib Arab asked if he should pray behind people in his Arab country. Should he pray behind them or not? It was said:

"Pray behind no one except the affirmers."

Arab Sahib mentioned that those people are not aware of the conditions of the presence and have not been preached to. It was said:

"Inform them first, then either they will affirm or deny."

Arab Sahib expressed that the people in their country are very strict, and their community is Shia. It was said:

"You are the children of God. Align with those with whom the matter is clear with God. Allah only accepts from the righteous. Allah accepts only when the matter is clear."

(Tuhfa Golarviyah, Spiritual Treasures Volume 17, Page 64, Footnote)

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Responsibility of the Imam

It has been stated that when the people at a place are strangers, and we are unaware if they belong to the Ahmadi community or not, should we pray behind them or not? It was said:

Ask the Imam who is aware. If he affirms, then pray behind him, and if not, then do not. Allah Almighty wants to separate one congregation. Therefore, why oppose the source that wants to separate those people whom He wants to keep apart repeatedly? It is contrary to His purpose to keep mingling with those people whom He wants to separate. (Al-Badr, February 20, 1903, pages 34, 35)

Regarding whether to pray behind an Imam who is not familiar with the conditions of the presence, it was asked whether prayers should be offered behind him or not. It was said:

First, it is your duty to make him aware. If he affirms, it is better; otherwise, do not waste your prayers behind him. If he remains silent, neither affirms nor denies, then he is also a hypocrite. Do not pray behind him. (Zikr Habib from Hazrat Mufti Muhammad Sadiq Sahib, page 299)

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Praying in Congregation

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Various Issues of Prayer

Ordering of Prayers is Necessary

Hazrat Khalifatul Masih II states:

I have heard from Hazrat Masih Maud, peace be upon him, that if the Imam of the time is leading the prayer and someone enters the mosque who still needs to offer the Dhuhr or Isha prayer, and another person enters who has just offered the Dhuhr or Asr prayer or the Maghrib prayer, then the former should offer the Dhuhr prayer separately first and then join the Imam for the Asr or Maghrib prayer. Similarly, if someone arrives during the combination of prayers, and it becomes known to him that the Imam of the time is leading the prayer, then he should first offer the Dhuhr prayer separately and then join the Imam. Likewise, if it becomes known to him that the Imam is leading the Isha prayer, then he should first offer the Maghrib prayer separately and then join the Imam. However, if it cannot be ascertained which prayer is being offered, then he should join the congregation. The prayer led by the Imam will count for him, and he can offer his missed prayer later. For example, if the Isha prayer is ongoing and a person enters the mosque who has just offered the Maghrib prayer, if he realizes that it is the Isha prayer, he should first offer the Maghrib prayer separately.

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Various Issues of Prayer

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Praying Separately and Then Joining the Imam

One should offer prayers separately and then join the Imam. However, if it cannot be ascertained which prayer is being offered, then one should join the congregation. In this case, the prayer will be considered as the Isha prayer. The Maghrib prayer can be offered later. This scenario is also applicable to the Asr prayer. It was mentioned that after Asr, no other prayer is permissible. If one unknowingly joins the Asr prayer, then how can the Dhuhr prayer be offered later? The Promised Messiah, peace be upon him, said, "It is true that after Asr, no other prayer is permissible. However, this does not mean that if an accidental incident occurs, one cannot offer the Dhuhr prayer later. In such a case, the Dhuhr prayer can be offered after the Asr prayer. I have heard this issue from the Promised Messiah, peace be upon him, not once but twice. I remember that when asked again about it, the Promised Messiah, peace be upon him, explained that the order of prayers is necessary. However, if one cannot determine which prayer the Imam is leading, whether it is Asr or Isha, then one should join the congregation. The prayer led by the Imam will be considered valid for the individual, and they can offer their missed prayer later. For example, if a person enters the mosque during the Isha prayer having just offered the Maghrib prayer, if they realize it is the Isha prayer, they should first offer the Maghrib prayer separately.

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Various Issues of Prayer

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Custom of Offering Sunnah Prayers

Hazrat Sheikh Ya'qub Ali narrates about the practice of Hazrat Masih Maud, peace be upon him:

Hazrat Masih Maud, peace be upon him, used to offer Sunnah and Nafl prayers at home and obligatory prayers in congregation at the mosque. This practice continued until the end. However, when after obligatory prayers, it was observed that some people who had joined the congregation from behind had not yet completed their prayers and were not on the right path, then Hazrat used to offer Sunnah prayers at the mosque or sometimes after the congregational prayers. Some students, due to their lack of understanding, thought that offering Sunnah prayers was not necessary. In response to this, Hazrat Khalifatul Masih I, may Allah be pleased with him, on the 27th of Dhul-Hijjah 1326 H, during a Quranic lesson, said:

"It was the practice of Hazrat Masih Maud, peace be upon him, that after offering obligatory prayers, he would immediately return home, and I also often do the same. Some naive children have also developed the habit of leaving the mosque immediately after offering obligatory prayers, and we believe that they are deprived of the performance of Sunnah prayers. It should be remembered that Hazrat used to go inside and offer Sunnah prayers first. I also do the same. Is there anyone who can testify to this practice of Hazrat? Hazrat Sahibzada Mirza Bashiruddin Mahmood Ahmad Sahib, who usually attended the study circle, stood up and loudly said, 'Indeed, it was the constant practice of Hazrat to offer Sunnah prayers at home before going to the mosque.' I also do the same."

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Various Issues of Prayer

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Offering Sunnah Prayers After Obligatory Prayers

After performing the obligatory prayers and returning home, immediately engage in offering Sunnah prayers and then proceed with other tasks. Following this practice, Hazrat Sahibzada Mirza Bashir Ahmad also testified, as did Hazrat Mirza Nasir Nawab and Hazrat Mirza Muhammad Is'haq Sahib. Additionally, Hafiz Hameed Ali Sahib, the former servant of Hazrat Masih Maud (may he rest in peace), also affirmed this practice. (Editor)

Praying Amidst the Pillars of the Mosque

It was mentioned that some companions stand between the pillars during prayer. It was stated:

In urgent situations, all actions are permissible. Such matters should not be given undue consideration. The real essence lies in worshipping with sincerity of heart according to the pleasure of Allah Almighty. No attention should be paid to these matters. (Al-Badr, February 13, 1908, page 10)

Performing Nafl Prayers after the Dawn Break is Not Permissible

A question was presented in the service of Hazrat Sahib that after the call to the Fajr prayer, if a person performs voluntary prayers before the obligatory prayers, is it permissible or not? It was stated:

After the call to the Fajr prayer until the rising of the sun, apart from the two units of Sunnah and the two units of Fardh, no other prayers are permissible. (Al-Badr, February 7, 1907, page 4)

No Prayer is Valid After the Imam Turns for Salam by Mistake

Due to the large number of people in the Maghrib prayer, the voice of the Imam leading the prayer could not reach the last rows. A person in the middle rows used to audibly repeat the Takbir as usual. In the last Rak'ah, when everyone was sitting for Tashahhud and the Imam was reciting the Tashahhud and...

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Various Issues of Prayer

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Praying Amidst the Pillars of the Mosque

After reciting the Durood Sharif and being close to saying the Salam to the Imam, peace be upon him, he was about to say it but had not yet said it when the person between the rows made a mistake and said the Salam, upon which those in the last rows also said the Salam, and some started the Sunnah prayers. When the Imam said the Salam and the person between the rows realized his mistake, he said the Salam again. Upon this, those who had already said the Salam and completed their prayers raised the issue of whether their prayer had been completed or should they pray again?

Hazrat Sahibzada Mirza Mahmood Ahmad, who was also in the back rows and had already said the Salam before the Imam, said that this issue had been discussed with Hazrat Masih Maud, peace be upon him, and Hazrat said: "If after reciting the Tashahhud in the last Rak'ah, a mistake like this happens, the prayer of the followers is completed. There is no need to pray again. Make your supplications aloud in your language."

(Al-Badr, May 2, 1907, page 2)

A person asked whether it is permissible if the Imam makes a supplication aloud in his language (for example, in Urdu) and the followers keep saying Ameen in the back. It was taught that one should recite supplications in the prayer. It was said:

What is the need to recite supplications aloud? Allah Almighty has said: "Invoke your Lord with humility and in secret" (Quran, Al-A'raf: 55) and "And do not speak your prayer aloud" (Quran, Al-A'raf: 205).

It was mentioned that the Qunoot is recited. It was said:

"Yes, the supplications that are mentioned in the Quran and Hadith should indeed be recited. The rest of the supplications that are according to personal taste and situation should be recited in the heart."

(Al-Badr, August 1, 1907, page 12)

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Reciting Duas Aloud

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Various Issues of Prayer

Hazrat Mufti Muhammad Sadiq Sahib writes that when I initially went to Qadian and only three to four people used to pray in Masjid Mubarak, and Hafiz Muinuddin Sahib (may he rest in peace) used to lead the prayers. When Hazrat Maulvi Nuruddin Sahib migrated and came to Qadian...then Hazrat Masih Maud, peace be upon him, appointed him as the Imam in his mosques, and he continued leading the prayers. However, later when Hazrat Maulvi Abdul Karim Sahib (may he rest in peace) also migrated to Qadian, Hazrat Maulvi Nuruddin Sahib put him forward for leading the prayers, and as long as he was alive, he continued as the Imam. However, due to the weakness of Hazrat Masih Maud, peace be upon him, they used to pray Jumu'ah in Masjid Mubarak, and since everyone could not fit in Masjid Mubarak, Jumu'ah was also held in Masjid Aqsa. Hazrat Maulvi Nuruddin Sahib used to lead Jumu'ah in Masjid Aqsa, and Hazrat Maulvi Abdul Karim Sahib used to lead Jumu'ah in Masjid Mubarak. When Hazrat Maulvi Abdul Karim Sahib (may he rest in peace) migrated from Qadian, he also continued as the Imam for the prayers. Hazrat Maulvi Abdul Karim Sahib (may he rest in peace) always used to recite "Bismillah" before Surah Al-Fatihah and after Ruku in the last Rak'ah of Fajr, Maghrib, and Isha, he used to recite some Duas aloud, such as "Rabbanaa iftah baynanaa wa bayna qawmina bil haqqi wa anta khayrul faatihin" and "Rabbana hablana min azwajina wadhurriyyatina qurrata a'yunin" and "Allahumma ansur man nasara deena Muhammadin" and "Allahumma ayyidil-Islama wal-muslimin bil-Imamil-hakami al-'adil" and others. And when Hazrat Maulvi Sahib was absent due to travel or other reasons...

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Various Issues of Prayer

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Unable to Prostrate in Prayer

Hazrat Maulvi Hakim Fazluddin Sahib (may he rest in peace) and another person were appointed by Hazrat Mirza Ghulam Ahmad, peace be upon him, to lead the prayers when needed. Hazrat himself never led the congregation. After the demise of Hazrat Maulvi Abdul Karim Sahib, Hazrat Maulvi Nuruddin Sahib remained the Imam for life. (Mention of Habib by Hazrat Mufti Muhammad Sadiq Sahib, pages 22-23)

Reciting Quranic Duas Aloud in Sujood

Question: Why is it impermissible to recite Quranic supplications in Sujood, considering it is a state of utmost humility?

Hazrat Khalifatul Masih II responds to this question: "It has been my belief that reciting Quranic supplications in Sujood is permissible. However, I came across a reference from Hazrat Mirza Ghulam Ahmad, peace be upon him, where he deemed reciting Quranic supplications in the state of Sujood as impermissible. Similarly, a Hadith on this subject was found in Musnad Ahmad bin Hanbal. But even if these matters contradict my beliefs, this evidence does not reasonably establish that reciting Quranic supplications in the state of Sujood, a position of utmost humility, should be impermissible. Imam Malik believed that everything in the sea is halal. Once, a person came to him and asked if eating pork found in the sea is permissible. He replied, 'Everything in the sea is halal, but pork is haram.' He asked the same question repeatedly, and Imam Malik reiterated, 'Everything in the sea is halal, but pork is haram.' This is the answer I give to this question."

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Various Issues of Prayer

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Reciting Duas Aloud

Indeed, prostration is undoubtedly a state of utmost humility, but Quranic verses, its supplications, should not be recited in prostration. Prayer leads man towards humility while the Quran elevates him. Therefore, reciting Quranic supplications in prostration is not permissible. When a matter is agreed upon by the Messenger of Allah, peace be upon him, and the Promised Messiah, peace be upon him, then choosing to act against it is incorrect and beyond our comprehension.

Reciting Inspirational Words as Duas in Prayer

Today, the words revealed to me in a dream (meaning: "O Lord, everything is in Your service, so protect me, help me, and have mercy on me." - Narrator) are intended to be recited as prayers in the prayer, and I have started reciting them myself.

Reciting Inspirational Duas in Plural Form as a Single Speaker

Hazrat Maulana Abdul Karim presented a letter from a person with a question about reciting the inspirational dua "O Lord, everything is in Your service, so protect me, help me, and have mercy on me" in the plural form as a single speaker. Hazrat Al-Qudus responded:

"In essence, the words are from inspiration (meaning they are in the singular form). Now, whether recited in the singular or plural form, it's acceptable. The supplications taught in the Quran are in both forms."

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Various Issues of Prayer

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Reciting Duas in Singular and Plural Forms

Even in singular forms like "O Lord, forgive me and my parents" (Surah Nuh: 29) and in plural forms like "Our Lord, give us good in this world and in the Hereafter, and protect us from the punishment of the Fire" (Surah Al-Baqarah: 201), and often, singular speaker refers to plural speaker, as in this inspired prayer:

"So protect me" does not mean just safeguarding oneself but includes all aspects related to oneself like household, personal affairs, relatives, and community. Changes in the wording of prayers are permissible according to circumstances, such as household, personal affairs, relatives, and community. (Al-Badr, December 26, 1902, page 69)

Mir Nasir Nawab inquired from Hazrat Al-Qudus if changing the prayer "O Lord, everything is in Your service" from singular to plural, including others, would be objectionable. Hazrat Al-Qudus replied, "There is no objection."

Changing Quranic Supplications is Inappropriate

A friend asked in service whether it is permissible for the Imam to recite prayers in singular form that are meant for personal supplication but reciting them in plural form to include the congregation. It was stated:

Changing the supplications mentioned in the Quran is not permissible as they are the words of Allah. (Al-Badr, December 19, 1902, page 58)

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Various Issues of Prayer

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Reciting Duas with Soft Words

Just as the Quran Sharif is recited, duas should also be recited in a similar manner. However, in hadith, where supplications are mentioned, it is permissible to recite them in the plural form instead of the singular form. The use of soft words in supplications was discussed, and it was stated:

Search for soft words for supplications. It is not appropriate for a person to recite supplications in a way that he continues to recite them like a mantra without understanding the essence. Following the Sunnah is necessary, but searching for soft words is also following the Sunnah. Pray in the language you understand well so that there is fervor in the supplication. The words should be sincere. One should be a seeker of truth. Supplications from the Sunnah should also be recited for blessings. However, if someone understands and comprehends Arabic, then they should recite in Arabic. How should Witr be recited?

A person asked how Witr should be recited, whether alone or not? It was stated:

Reciting Witr alone is not something we have seen. Witr consists of three units. Whether you read two units and then give Salam and then read the third unit or you sit between the two units after giving Salam and then read the third unit, it is correct. Witr is not just one unit. (Al-Hakam, April 10, 1901, page 9)

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Various Issues of Prayer

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It is Better to Recite Witr at the Earliest Opportunity

Hazrat Sahibzada Mirza Bashir Ahmad writes that when Maulvi Fazl Muhammad Sahib, the shopkeeper of Darul Fazl, presented before me that when Maulvi Karim Deen Wala was the plaintiff and his presentation was ongoing, and if the Witr prayer is not recited after the Isha prayer and the time has passed, then when should it be recited. At this, Hazrat responded, "It is better to recite it at the earliest opportunity." Meaning, it should be recited right after the Isha prayer. The method of reciting Witr according to Hazrat Masih Maud, peace be upon him:

(Seeratul Mahdi, Volume 2, page 172)

Question: Did Hazrat Masih Maud, peace be upon him, recite Witr by two Rak'ahs and then Salam, or by three Rak'ahs?

In response, Hazrat Musleh Maud stated: "Generally, it was recited by two Rak'ahs. Maulvi Syed Sarwar Shah Sahib said that as much as he was aware from knowledgeable people and narrations, it was known that they used to recite by two Rak'ahs and then Salam, and then recite one more Rak'ah." (Al-Fazl, June 12, 1922, page 7)

Witr and Du'a-e-Qunoot

Hazrat Pir Sirajul Haq Sahib Naumani narrates that one day I asked Hazrat Al-Qudus how many Rak'ahs are in Witr and how it should be recited. He said, "Witr is only one Rak'ah. Although it is called Witr, one Rak'ah is not permissible. Therefore, two Rak'ahs of Nafl are added to it, and it should be recited in two ways. One way is the Hanafi method, and the other way is to recite two Rak'ahs and then add another one." (Al-Hakam, April 10, 1901, page 9)

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Reciting One Rak'ah and Salam, Then Standing Up and Reading Another Rak'ah Quietly

After completing one Rak'ah, give Salam and stand up quietly to read another Rak'ah. Miscellaneous Issues in Prayer

Then I presented that Qunoot should be recited. He said, "Yes, it should definitely be recited." Then I presented that some scholars say that this Qunoot is not proven from the Holy Prophet, peace be upon him. They make a big mistake. This Qunoot is a prayer filled with the essence of humility. Such words cannot be uttered by anyone other than the Master of Messengers, the Seal of the Prophets, peace be upon him. And this is a special teaching. Sacrifice for those pure words and that mouth from which these words emanated." (Tazkirah Al-Mahdi, page 116)

The Method of Tahajjud Prayer

Abdul Aziz Sahib Sialkoti from Lailpur explained this issue that the Holy Prophet, peace be upon him, used to perform Tahajjud prayer in a manner that is in line with the practice of the people of Islam nowadays. He did not prolong it unnecessarily but simply stood up and recited the Quran. It was also mentioned that this is the religion of Hazrat Masih Maud, peace be upon him...

In the service of Hazrat Masih Maud, peace be upon him, through the mediation of Munshi Nabi Bakhsh Sahib and Maulvi Nuruddin Sahib, this matter was presented for clarification, and Hazrat Imam Al-Zaman, peace be upon him, gave the following detailed verdict. It is by no means our religion that the Holy Prophet, peace be upon him, only stood up and recited the Quran and that's it. I once made a statement that if someone is sick or in any other situation...

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Various Issues of Prayer

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Unable to Perform Tahajjud Nafil

If one cannot perform the Tahajjud voluntary prayers, they should rise and recite Istighfar, Durood Sharif, and Alhamd Sharif. The Holy Prophet, peace be upon him, always performed voluntary prayers. He often prayed eleven Rak'ahs: eight voluntary and three Witr. Sometimes he would recite them together, and sometimes he would recite them in a way that he would perform two Rak'ahs, then sit, then stand up, and recite another two Rak'ahs, then sit, and then stand up to recite the third Rak'ah. The purpose of performing and rising for voluntary prayers is as relevant as it was in the fourteenth century.

First Opportunity for Tahajjud

Hazrat Sahibzada Mirza Bashir Ahmad writes that Dr. Mir Muhammad Isma'il once mentioned to me that during Ramadan, concerning the recitation of Tahajjud, someone asked the Holy Prophet, peace be upon him, about the best time to perform it. The Holy Prophet responded, "It is better to rise for Tahajjud at the earliest opportunity," meaning not exactly at dawn but rather the first part of the night, i.e., shortly after midnight. The Holy Prophet, peace be upon him, also used to perform Tahajjud in a manner that he would finish the long prayer and then find some rest before the Fajr prayer. However, if young individuals wish to establish the habit of Tahajjud, rising a little before the Fajr prayer is not harmful. Completing the Quran in one Rak'ah

was mentioned that some individuals consider finishing the Quran in one Rak'ah as a virtue, and these memorizers and reciters take pride in this act. Hazrat Al-Qudus stated: "This is a sin and a boastful act. Just as professionals in the world take pride in their profession."

It was stated that reciting the Quran in one Rak'ah is a sin and a boastful act. As professionals in the world take pride in their profession, so do these individuals.

It was mentioned that reciting the Quran in one Rak'ah is a sin and a boastful act. Just as professionals in the world take pride in their profession, so do these individuals.

It was stated that reciting the Quran in one Rak'ah is a sin and a boastful act. Just as professionals in the world take pride in their profession, so do these individuals.

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Various Issues of Prayer

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101

Consistency in Reciting Short Surahs in Prayer

The Holy Prophet, peace be upon him, did not adopt this method, although he could have. However, if you wish, you can do it, but he preferred to recite short surahs. Consistency in the Ishraq prayer is not established.

In a letter addressed to Mukarram Mir Abbas Ali Sahib Ludhianvi, you write: "This weak person had previously written that you should maintain your entire routine at the right times, but only in ways that do not involve any form of shirk or innovation. Consistency in the Ishraq prayer is not established if the Tahajjud is missed or upon returning from a journey. However, striving in worship and remaining at the door of the Generous is indeed following the Sunnah. And remember Allah much that you may be successful." (Al-Maktoobat-e-Ahmad, Volume 1, page 528)

Number of Rak'ahs

It was asked why the number of Rak'ahs is specified in prayers. It was stated:

"In it, Allah has kept secrets. Whoever prays, he will remain at some limit. And similarly, there is a limit in remembrance. But that limit is the quality and taste that I mentioned above. When it manifests, it stops. The other thing is present, not spoken. The one who recites in it can understand. The real purpose of the remembrance of Allah is that man does not forget Allah and keeps seeing Him in front of him. In this way, he will be saved from sins. It is written in Tazkirat-ul-Awliya that a merchant made a profit of seventy thousand and gave seventy thousand, but he did not separate from God even in one breath."

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Various Issues of Prayer

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102

Complete Devotion to Allah

Reflect on the fact that true servants of Allah are those who have established a genuine connection and love with Allah. "Trade will not distract them from the remembrance of Allah" (Surah An-Nur: 37).

When the heart forms a true bond and love with Allah, it does not detach. There is a quality that can be understood in this way: just as a child may be sick but even if taken elsewhere or engaged in something else, his heart and mind remain with that child. Similarly, those who establish a true connection and love with Allah do not forget Him under any circumstances. (Al-Hakam, June 24, 1904, page 1)

Reciting Tasbeeh after Prayer

Someone asked about reciting Tasbeeh after prayer, specifically reciting "SubhanAllah" 33 times, "Allahu Akbar" and others. What is your guidance on this? The response was:

The Holy Prophet, peace be upon him, used to vary his post-prayer Tasbeeh according to levels, and due to not varying these levels, some people faced difficulties and objected. They claimed that there were contradictions in two hadiths, whereas the variations were based on context and occasion. For example, a person came to the Holy Prophet, peace be upon him, and asked about goodness. The Holy Prophet, peace be upon him, knew that the weakness in him was not honoring his parents. He said, "Goodness is to honor your parents." Now, a misinterpretation could lead one to conclude that just honoring parents is goodness. This is not the case; the same applies to Tasbeeh. It is mentioned in the Quran, "And remember Allah much that you may be successful" (Surah Al-Anfal: 46). Remember Allah abundantly after prayer so that you may succeed. Now, "And remember Allah much" comes after prayer, so reciting "33 times" does not fall under "much."

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Various Issues of Prayer

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Reciting Tasbeeh After Prayer

Reflect on the fact that reciting Tasbeeh 33 times is based on levels; otherwise, a person who remembers Allah with true taste and pleasure will not be limited by counting. There is a famous story of a woman who was deeply in love with someone. She saw a faqir who was counting beads. She asked him what he was doing, and he replied, "I am remembering my beloved." She questioned, "Remembering your beloved and then counting?" In reality, it is true that when one remembers their beloved, counting becomes insignificant. The essence lies in the taste and pleasure found in that remembrance. The Holy Prophet, peace be upon him, mentioned the 33 times, and it is a personal matter. A person who truly remembers Allah will not be limited by counting. Such a person will remember Allah even beyond counting. It is like a child who may be sick but even if taken elsewhere or engaged in something else, his heart and mind remain with that child. Similarly, those who establish a true connection and love with Allah do not forget Him under any circumstances.

It was mentioned that reciting Tasbeeh after prayer while counting beads is completely wrong. If someone is familiar with the states of the Holy Prophet, peace be upon him, they will understand that he never engaged in such practices. He was completely immersed in the way of Allah. How to perform prayers in extraordinary circumstances?

Maulvi Muhammad Abdullah Sahib Bota writes that

Judge Zia-ud-Din Sahib, may Allah have mercy on him, informed me that the incident of Sardar Fazl Haq Sahib bringing Islam to Dharmkot was before us. When Sardar Sahib embraced Islam on Eid day and then stayed in Qadian for a few days. During this time, his other relatives tried to take him away from Islam and back to Sikhism. One day, a group of Sikhs came, including elderly and knowledgeable people of their religion. At that time, Hazrat Masih Maud, peace be upon him, was in the mosque...

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Various Issues of Prayer

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Engagement in Prayer

They were also present in the blessed mosque. Filled with rage and anger, they started objecting to Islam. They asked, "Tell us, in a country where there are six months of day and six months of night, what will Muslims do?" They presented this question with the belief that there is no solution in Islam. However, Hazrat Al-Qudus responded very easily that there is no command in Islam beyond human capability. Therefore, if a person cannot fast for six months, then they should not fast. In this case, there is no sin. Regarding the times of prayer, nowadays, prayers can be performed by the clock, and an estimate can also be made for day and night based on the east and west. They became silent and speechless, having brought a mountain of objections. Hazrat blew it away with a single breath.

(Asahab-e-Ahmad, Volume 6, pages 112-113, narration by Judge Zia-ud-Din Sahib, new edition)

When praying in congregation, Sunnah prayers are forgiven.

Question: Should Sunnah prayers be recited when praying in congregation or not?

In response to this question, Hazrat Musleh Maud states: Before Hazrat Masih Maud, peace be upon him, there was a difference of opinion among scholars on this matter. But based on the actions of Hazrat Masih Maud, peace be upon him, and what we have observed and asked, you have always said what you have always said, that in the case of praying in congregation, both the Sunnah prayers before and after the Farz prayers are forgiven. Question: If the Asr prayer is combined with the Jumu'ah prayer, are the Sunnah prayers still forgiven?

Answer: The Sunnah prayers recited before the Jumu'ah prayer are actually the Nafl prayers of Jumu'ah, and the Sunnah prayers recited before the Jumu'ah prayer

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Various Issues of Prayer

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Importance of Reciting Sunnah Prayers Before Jumu'ah

It is recommended to recite Sunnah prayers before Jumu'ah prayers regardless of the circumstances.

Miscellaneous Issues in Prayer

Hazrat Mufti Muhammad Sadiq Sahib writes that

Most likely, this incident dates back to March 1899 when I came to Qadian from Lahore for a few days. Since I was accommodated in the room that is between the blessed mosque and the room of Hazrat Masih Maud, peace be upon him. Hazrat Masih Maud, peace be upon him, used to pass through that room for prayers and on several occasions, he would open the door and offer me something to eat, like mangoes or other items. His kindness towards the helpless was extremely compassionate. On one occasion, Hazrat Masih Maud, peace be upon him, said, "Today, the Zuhr and Asr prayers will be combined." Generally, on such combined days, the Zuhr prayer is slightly delayed from its time, and the Asr prayer is offered slightly before its time. Or sometimes, the Asr prayer is combined with the Zuhr prayer at Zuhr's time. Or the Zuhr prayer is delayed, and both prayers are offered at the Asr time. In the case of reciting four Rak'ahs of Sunnah, I stood up in that room as the four Rak'ahs of Sunnah before the Zuhr prayer are recited. Hazrat Masih Maud, peace be upon him, always performed ablution in his room and recited the initial Sunnah prayers and then came to the mosque. However, the previous two Rak'ahs of Sunnah were generally recited in the mosque, and after that, for a short while, he would sit in the mosque for meeting the servants and having conversations. The intention was made for the four Rak'ahs of Sunnah, and I had just stood up, and some companions were also present in the room because due to the limited space in the blessed mosque, some companions would join in the rooms for prayers. Hazrat Sahib opened the door to go to the mosque...

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Various Issues of Prayer

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Reciting Sunnah Prayers in Congregation

As I passed by and saw people reciting Sunnah prayers, I was told: "Prayers will be offered in congregation; there is no need to recite Sunnah prayers." Moving forward, I observed myself engrossed in prayer, and then it was mentioned again: "Prayers will be offered in congregation; there is no need to recite Sunnah prayers." With that, we entered the mosque, and I greeted while standing and did not recite the Sunnah prayers. The impact of this event on all those present in the room was that Hazrat Sahib did not prefer the recitation of Sunnah prayers during congregational prayers." (Zikr Habib, by Hazrat Mufti Muhammad Sadiq Sahib, page 64, 63)

Opening the Quran during prayer is not appropriate

Reciting Tasbeeh after Prayer

Hazrat Mirza Yaqub Beg once mentioned to Hazrat Masih Maud, peace be upon him, that he does not remember long Quranic verses and desires to recite them during prayers. Can one open the Quran and place it on a table or stand, recite, then bow, prostrate, and after the first Rak'ah, raise it again in the hand for the second Rak'ah? Hazrat Sahib responded: "What is the need for that? Choose a few verses or chapters and recite them." (Zikr Habib, by Hazrat Mufti Muhammad Sadiq Sahib, page 174)

Interrupting the prayer due to the call of the Imam

Hazrat Sahibzada Mirza Bashir Ahmad writes that once I was reciting the Sunnah prayers before the Zuhr prayer in the blessed mosque when I heard a voice from Beit-ul-Fikr. I interrupted my prayer and went to Hazrat. I said, "I have come breaking my prayer in your presence." He replied, "Good." It should be noted that Beit-ul-Fikr is the name of the room from where

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Various Issues of Prayer

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Engagement in Prayer

It is part of Hazrat's place and connected to the blessed mosque on the north side. In the early days, Hazrat generally sat in this room and brought to the mosque. Mian Abdullah Sanoori states that breaking the prayer upon hearing the voice of the Messenger is a religious issue. In fact, the point is that righteous deeds are not specific actions but the obedience to Allah and His Messenger. Breaking the prayer when necessary.

Hazrat Sahibzada Mirza Bashir Ahmad writes that Dr. Mir Muhammad Ismail once told me that once the Zuhr or Asr prayer had started in the blessed mosque when Hazrat Masih Maud, peace be upon him, left the prayer in the middle and went to the house through the window and then performed ablution and completed the remaining part of the prayer. It is not known whether Hazrat forgot and came without ablution or went for fulfilling a need.

Breaking the prayer due to extreme necessity is permissible.

Dr. Muhammad Ali Khan from Africa inquired that if an Ahmadi brother is praying and someone urgently calls him from outside, knocks on the door, and demands the key to the office or the medicine cabinet, what should he do in such a situation? A person has returned to India due to extreme hardship after being deprived of employment.

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Various Issues of Prayer

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Engagement in Prayer

Hazrat Al-Qudus stated:

It was necessary that he opened the door and handed the key to the officer (this incident is related to a hospital, hence he said) because if someone's life is in danger due to his delay, it would be a grave sin. It is mentioned in hadiths that if one walks to open a door during prayer, the prayer is not invalidated. Similarly, if a boy is in danger or a harmful animal is approaching, saving the boy and killing the animal while in prayer is not a sin, and the prayer is not invalidated. Some have also written that if a horse goes astray, it can be tied up even during prayer. Note: It should be emphasized that this ruling is for extreme necessities. It does not mean that every type of need should take precedence over prayer, and it should be noted that extreme necessity should be handled with care.

(Al-Badr, November 24, 1904, page 4)

Praying with shoes is permissible

(mentioned in Hazrat Masih Maud's gathering) It was mentioned that a prince wearing boots went to the Khanqah of Ajmeer and prayed everywhere with boots on, and the attendants of the Khanqah criticized this. Hazrat said:

"In this matter, the prince was right. Praying with shoes on is permissible."

Praying with a wound bandaged is also allowed

(Al-Badr, April 11, 1907, page 3)

Hazrat Sahibzada Mirza Bashir Ahmad writes that Dr. Mir Muhammad Ismail once told me that

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Various Issues of Prayer

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Engagement in Prayer

It was narrated that once Hazrat Sahib had a severe cough, so much so that he could hardly breathe. However, by placing water in his mouth, he felt quite comfortable. At that time, he recited the prayer with water in his mouth to be able to recite comfortably. (Seerat-ul-Mahdi, Volume 1, pages 606-605)

Women praying in a separate row behind men

Hazrat Sahibzada Mirza Bashir Ahmad writes that Munshi Zafar Ahmad Kapoor narrated to me that when Hazrat Masih Maud, peace be upon him, was staying in Jalandhar, I went upstairs. Hazrat used to offer very long prayers in solitude and prolonged his bowing and prostration. A servant, often referred to as Mai Tabi, who was very elderly, was there. She stood up to pray in line with Hazrat and then left after offering the prayer. I remained seated for a while. When Hazrat finished the prayer, I asked about the issue of whether a woman can stand and pray alongside a man or behind. Hazrat replied that she should stand behind. I mentioned that Mai Tabi had just prayed in line with Hazrat. Hazrat said, "We were not aware of that. When did she stand up and when did she leave? Women praying in a separate row

Mian Muhammad Ishaq Sahib states:

(Seerat-ul-Mahdi, Volume 2, page 122)

Many times in childhood, it happened that Hazrat led women in congregation for Maghrib and Isha prayers. I used to stand to your right. The women used to stand behind. (Al-Furqan, September-October 1961, page 49)

Forcing a disabled woman to stand in prayer

Hazrat Sahibzada Mirza Bashir Ahmad writes that Dr. Mir Muhammad Ismail once told me

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Various Issues of Prayer

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Women Standing in Prayer

I was informed that Hazrat Masih Maud, peace be upon him, was often seen leading prayers at home. He would position Hazrat Ummul Momineen on his right side as a follower. The well-known jurisprudential issue is that even if a woman is praying alone, she should not stand with a man but should stand separately behind. However, if a man is praying alone, he should stand on the right side of the Imam. I asked Hazrat Ummul Momineen about this, and she confirmed it but also mentioned that sometimes she gets dizzy while standing, so she prefers to sit and pray. (Seerat-ul-Mahdi, Volume 1, pages 636-637)

Reciting Bismillah and Qunoot Behind the Imam

Hazrat Sahibzada Mirza Bashir Ahmad writes that Qazi Muhammad Yusuf Sahib from Peshawar narrated to me in writing that during the time of Hazrat Masih Maud, peace be upon him, Imam Maulana Abdul Karim Sahib Sialkoti would often recite Bismillah and Qunoot in obligatory prayers, and Hazrat Ahmad, peace be upon him, would follow his lead. It is noteworthy that Hazrat never objected to such practices and would say that these methods are all established from the practice of the Holy Prophet, peace and blessings be upon him, but he had his own preferred method that he believed the Holy Prophet, peace and blessings be upon him, had also approved. Supplications of Qunoot during prayers. (Seerat-ul-Mahdi, Volume 1, page 735)

Dr. Mir Muhammad Ismail once told me

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Various Issues of Prayer

111

Recitation of Qunoot in Prayer

In every obligatory prayer, Qunoot was recited, and in Fajr, Maghrib, and Isha, Qunoot was recited aloud. Initially, Quranic supplications were recited, followed by some Hadith supplications. Finally, Darood was recited, and then they proceeded to prostration. I will now mention the supplications that were frequently recited:

"Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire." (Al-Baqarah: 201)

"Our Lord, and give us what You promised us through Your messengers..." (Aal-e-Imran: 194)

"Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers." (Al-A'raf: 23)

"Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous." (Al-Furqan: 74)

"Our Lord, do not impose blame upon us if we forget or make a mistake..." (Al-Baqarah: 286)

"Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering." (Al-Furqan: 65)

"Our Lord, decide between us and our people in truth, and You are the best of those who give decision." (Al-A'raf: 89)

"Our Lord, do not make us a trial for the wrongdoing people." (Yunus: 85)

"Our Lord, do not cause our hearts to deviate after You have guided us..." (Aal-e-Imran: 8)

"Our Lord, indeed we have heard a caller calling to faith, [saying], 'Believe in your Lord,' and we have believed." (Aal-e-Imran: 193)

"O Allah, support Islam and the Muslims with a just ruler." (Supplication)

"O Allah, aid those who aid the religion of Muhammad, and make us among them, and disgrace those who forsake the religion of Muhammad, and do not make us among them." (Supplication)

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Various Issues of Prayer

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Recitation of Qunoot in Prayer

Khaksar states that the first supplication is actually the prayer for the advent of the Promised Messiah, but after the advent, its meaning will be understood that now Muslims are granted success in believing in you. Reciting Qunoot in specific situations, it was stated:

(Seerat-ul-Mahdi, Volume 1, pages 805-804)

"Nowadays, due to the intensity of the epidemic, Qunoot should be recited in prayers."

(Al-Badr, May 1, 1903, page 115, column 2)

The Quranic injunction is that when calamity strikes, it cannot be averted. If the divine punishment descends, then no one can escape it. More than that, when the divine punishment descends, even if the door is closed, it should be opened. While the world's law creates fear to such an extent, why should one not fear the law of Allah? When calamity strikes, then one has to bear its consequences. It is advisable that everyone should strive to rise in prayer and include Qunoot in the five daily prayers. Refrain from displeasing Allah with any kind of talk.

(Al-Hakam, July 24, 1901, page 1, 2)

Raising hands and supplicating after prayer

Hazrat Mufti Muhammad Sadiq Sahib writes:

Generally, Muslims in India believe that after Takbir-e-Oola and before the Salam, besides the prescribed supplications recited in Arabic, no other supplication should be recited.

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Various Issues of Prayer

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Supplications After Prayer

It is not permissible to recite supplications in Urdu, Persian, English, etc., after the Salam. People often have the habit of raising their hands after the Salam and supplicating in their own language, expressing their heartfelt emotions and desires. However, Hazrat Masih Maud, peace be upon him, has repeatedly stated: "After prostration or bowing in prayer, or after reciting a recommended supplication on another occasion, it is permissible to supplicate in one's own language because in one's own language, a person can express their emotions and fervor well. Someone mentioned that clerics say that reciting supplications in one's own language during prayer breaks the prayer. Hazrat replied: "Their prayer is already broken because they do not understand what they are saying. Supplications can be made in any language without breaking the prayer. Hazrat said: Those who quickly recite Arabic prayers in prayer do not understand the meaning, nor do they develop any taste or enthusiasm. After the Salam, they recite long supplications. Their example is like a person who appeared in the king's court, presented his written request to someone without understanding it, and like a parrot, read it and then returned, saying that this is also my request and that is also my request. He should have presented all his requests directly at the time of audience. Hazrat said: "The example of such people is that they do not supplicate in prayer and recite long supplications after the end of prayer. It is like a person who turned the peak upside down on the ground and turned upside down and then drove the horse forward to pull it ahead."

(Zikr-e-Habib by Hazrat Mufti Muhammad Sadiq Sahib, pages 197-198)

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Various Issues of Prayer

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Supplicating in One's Own Language During Prayer is Permissible

Hazrat Al-Qudus stated:

It is not necessary that supplications be made in Arabic during prayer, as the essence of prayer is humility and supplication, so one should pray in their native language. A person feels a special connection when praying in their native language and can express themselves better. Even with proficiency in another language, a sense of alienation remains. Therefore, it is advisable to pray in one's native language. On another occasion, Hazrat said:

(Al-Hakam, December 24, 1900, page 2)

"All languages are created by God. One should pray in a language they understand well. Pray in your language to have an impact on the heart for humility and devotion to develop. Recite the divine words in Arabic, reflect on their meanings, and certainly supplicate in your own language. Those who hastily recite prayers in prayer and offer long supplications afterward are truly unfamiliar. The time for supplication is during prayer. Pray with many supplications in prayer."

(Al-Hakam, May 24, 1901, page 9)

Pray in your own language besides the recommended supplications in prayer

Hazrat Mufti Muhammad Sadiq Sahib writes:

It is advisable to supplicate in one's own language during prayer as it generates enthusiasm. Surah Al-Fatihah is the word of God. It should be recited in Arabic in the same manner.

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Various Issues of Prayer

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Supplications in Prayer

It is necessary to recite the Quranic portion after prayer in Arabic. Also, the prescribed supplications and Tasbeeh should be recited in Arabic. However, one should learn their translation and then supplicate in their own language to create a heartfelt connection. Because a prayer without a heartfelt connection is not a prayer. Nowadays, people have the habit of quickly reciting prayers and finishing them, then starting to recite long supplications. This is an innovation. There is no mention in the Hadith that supplications should be recited after giving Salam in prayer. Ignorant people know the prayer but separate supplications from it. Prayer itself is a supplication. In times of all difficulties in religion and worldly matters, one should supplicate in prayer. Every opportunity in prayer is suitable for supplication. After Ruku, after Tasbeeh. After Sajdah, after Tasbeeh. After Tashahhud, standing up. After Ruku, recite many supplications so that you become prosperous. At the time of supplication, let the soul flow like water on the threshold of divinity. Such a supplication purifies the heart. If such supplication is available, then whether a person stands in prayer day and night, they are saved from the clutches of sins by supplicating in the presence of Allah. Supplications are a remedy that removes the poison of sins. Some ignorant people think that reciting supplications in their own language breaks the prayer. This is a wrong notion. The prayer of such people is already broken. (Zikr-e-Habib by Hazrat Mufti Muhammad Sadiq Sahib, pages 202-203)

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Various Issues of Prayer

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Supplications After Prayer

There was a question raised on whether it is a Sunnah in Islam to supplicate after prayer or not?

The response was: We do not deny it. The Prophet Muhammad, peace and blessings be upon him, used to supplicate, but the entire prayer is supplication. Nowadays, it is observed that people quickly finish their prayers and then start supplicating so intensely that there seems to be no limit to it, and they continue supplicating for so long that a traveler could cover two miles. Some people get tired of this, so this practice is flawed. Humility and supplication are the essence of prayer. They are not done separately from it, and people who do not supplicate during prayer are nullifying the prayer. A person can supplicate in their own language after the prescribed supplications in prayer. (Al-Badr, May 1, 1903, page 114)

Halting the practice of raising hands and supplicating after prayer

Initially, during the blessed era of Hazrat Mirza Ghulam Ahmad, peace be upon him, Maulana Abdul Karim Sahib used to raise his hands and supplicate after prayer, and Hazrat Mirza Ghulam Ahmad, peace be upon him, also used to raise his hands and supplicate. However, later on, he explained this matter with great gentleness, and Maulana Abdul Karim Sahib from Sialkot stopped doing so. In this regard, the following narration of Peer Iftikhar Ahmad Sahib Ludhianvi is noteworthy. He writes: By the grace of God, I remember the time when Hazrat Mirza Ghulam Ahmad, peace be upon him, visited the mosque. We were sitting as attendants, and Maulana Abdul Karim Sahib was also present. At that time, Hazrat spoke about supplicating during prayer. The essence of his statement is that it has become a custom not to supplicate during prayer. It is advisable for everyone to strive to rise in prayer and include supplications in the five daily prayers. Refrain from displeasing Allah with any kind of talk. (Al-Hakam, July 24, 1901, page 1, 2)

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Reciting Long Supplications After Prayer

People quickly finish their prayers and then start reciting long supplications with great humility and fervor. However, supplication should be within the prayer itself. Prayer is supplication; it is where a person seeks goodness from their Lord in both religion and worldly matters. An example of this is when someone appeared in the king's court, did not present any request, and only started making requests after leaving the court. It is not proven that the Prophet Muhammad, peace be upon him, used to raise his hands and supplicate after the congregational prayer. Previously, after each of the five daily congregational prayers, supplications were made with raised hands. Imam of the prayer, Hazrat Maulvi Abdul Karim Sahib, Hazrat Al-Qudus, and all congregants used to raise their hands and supplicate after completing the prayer. I remember everyone raising their hands and supplicating in this manner. Because I also used to raise my hands and supplicate along with everyone. In all these narrations, Hazrat Al-Qudus did not even hint to Hazrat Maulvi Abdul Karim Sahib about why he did it or why he should not do it in the future. However, when Hazrat Maulvi Abdul Karim Sahib heard this statement of Hazrat, he stopped raising his hands and supplicating after the prayer, and this practice has continued since then. (Iftikhar-ul-Haq by Hazrat Sahibzada Iftikhar Ahmad Sahib Ludhianvi, pages 495-494)

Halting the Practice of Raising Hands and Supplicating After Prayer

A question was asked about whether it is a Sunnah in Islam to supplicate after prayer or not?

The response was: We do not deny it. We ourselves also supplicate, and prayer itself is supplication. The essence of prayer is humility and supplication, and they are not separate from it. People who do not supplicate during prayer are nullifying the prayer. A person can supplicate in their own language after the prescribed supplications in prayer. (Al-Badr, May 1, 1903, page 114)

Halting the practice of raising hands and supplicating after prayer

Initially, during the blessed era of Hazrat Mirza Ghulam Ahmad, peace be upon him, Maulana Abdul Karim Sahib used to raise his hands and supplicate after prayer, and Hazrat Mirza Ghulam Ahmad, peace be upon him, also used to raise his hands and supplicate. However, later on, he explained this matter with great gentleness, and Maulana Abdul Karim Sahib from Sialkot stopped doing so. In this regard, the following narration of Peer Iftikhar Ahmad Sahib Ludhianvi is noteworthy. He writes: By the grace of God, I remember the time when Hazrat Mirza Ghulam Ahmad, peace be upon him, visited the mosque. We were sitting as attendants, and Maulana Abdul Karim Sahib was also present. At that time, Hazrat spoke about supplicating during prayer. The essence of his statement is that it has become a custom not to supplicate during prayer. It is advisable for everyone to strive to rise in prayer and include supplications in the five daily prayers. Refrain from displeasing Allah with any kind of talk. (Al-Hakam, July 24, 1901, page 1, 2)

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Recitation of Long Supplications After Prayer

It has become a common innovation that people do not pay full attention to the pillars of prayer and recite lengthy supplications. It seems as if they consider prayer as a tax to be paid. It is performed in a manner that is disliked, whereas prayer is such a thing that enhances taste, intimacy, and joy. However, the way prayer is performed does not engage the heart, and it leads to insipidity and lack of enthusiasm. I have advised my congregation not to recite tasteless and heartless prayers but to strive for a prayer that brings joy and taste to the heart. It is currently observed that prayers are recited in a manner that does not engage the heart, and they are quickly finished, followed by extensive supplications after the prayer. However, the purpose of prayer (which is the ascension of a believer) is to make supplications, and that is why the Surah Al-Fatihah, "Guide us to the straight path," is recited in prayer. A person never attains nearness to Allah unless they establish the prayer. "Establish prayer" was commanded because prayer is a means of attaining goodness, but those who establish prayer benefit from its spiritual form and become engrossed in supplication. Prayer is a drink that once tasted, one cannot have enough of it, and they cannot be satiated. They always remain fulfilled and intoxicated by it. Such fulfillment is achieved that even if one experiences it once in a lifetime, its effect does not diminish. A believer should indeed supplicate at all times, sitting, standing, but the way of supplication after prayer in this country is strange. In some mosques, such long supplications are made that a person could travel half a mile. I have advised my congregation greatly that

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Various Issues of Prayer

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Rectifying Your Prayer; It is also a Supplication

Why do some people rush through their prayers as if they are paying a tax? They remain indifferent and uninvolved. This lack of spirituality and humility in their prayers leads to their condemnation by Allah. Woe unto those whose prayers lack the essence of humility and devotion. Look, those who are blessed with high spiritual status should not treat their prayers like worthless coins and notes. They should take care of their prayers with understanding and contemplation.

Questioner: Praise is indeed a supplication, but those who do not understand Arabic should recite supplications. Hazrat Al-Qudus: We have advised our congregation not to recite like parrots. Except for the Noble Quran and the prescribed supplications, the prayer will not be blessed until you express your needs in your own language. Therefore, it is necessary for everyone who does not know Arabic to present their supplications in their own language after the recommended Tasbeeh in Ruku and Sujood. Similarly, in Tashahhud and while standing. That's why the people of my congregation make supplications in their own language within the prescribed prayers, and we also do the same, even though we are equally proficient in Arabic and Punjabi. But there is a special taste when a person expresses their needs and desires in their mother tongue with utmost humility and devotion before the Almighty. Therefore, one should present their requests and intentions with profound humility and devotion in their own language before the Court of the Almighty. I have repeatedly emphasized to establish a connection with prayer that generates taste and intimacy. The obligatory prayers are performed in congregation, but the voluntary and Sunnah prayers can be elongated as desired, with tears and cries, to reach a state where the desired condition is achieved, which is the real essence of prayer.

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Various Issues of Prayer

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Scattered Issues of Prayer

Prayer is such a thing that eradicates sins. As it is said, "Indeed, good deeds do away with misdeeds" (Hud: 114). Prayer is meant for goodness, but nowadays, the situation is such that a worshipper is considered deceitful because even common people know that those who recite prayers do so in a manner that God has condemned. They do not like discussions in simple words. Ultimately, going to the presence of Allah is the goal. Look, a sick person who goes to a doctor and uses the prescription. If after ten days, there is no benefit, he thinks there is an error in diagnosis or treatment. Then what darkness is it that for years people have been reciting prayers, and no effect or fame is felt, and they do not know what they recite in prayers and what forgiveness is. They are also unaware of its meanings. They are by nature habitual. They are like those who, if a Hindu touches a Muslim's clothes, throw away their food, even though the Muslim's effect did not spread in that food. Most of the time, people are bound by customs and traditions and are not familiar with reality. A person who believes in his heart that it is an innovation not to ask for supplication behind prayers but to make supplications in prayers. This is not an innovation. During the time of the Prophet, peace be upon him, he taught supplications in Arabic, which was the native language of those people, so their progress was rapid. But when Islam spread to other countries, their progress was not rapid.

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Scattered Issues of Prayer

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Prayer is such a thing that eradicates sins. As it is said, "Indeed, good deeds do away with misdeeds" (Hud: 114). Prayer is meant for goodness, but nowadays, the situation is such that a worshipper is considered deceitful because even common people know that those who recite prayers do so in a manner that God has condemned. They do not like discussions in simple words. Ultimately, going to the presence of Allah is the goal. Look, a sick person who goes to a doctor and uses the prescription. If after ten days, there is no benefit, he thinks there is an error in diagnosis or treatment. Then what darkness is it that for years people have been reciting prayers, and no effect or fame is felt, and they do not know what they recite in prayers and what forgiveness is. They are also unaware of its meanings. They are by nature habitual. They are like those who, if a Hindu touches a Muslim's clothes, throw away their food, even though the Muslim's effect did not spread in that food. Most of the time, people are bound by customs and traditions and are not familiar with reality. A person who believes in his heart that it is an innovation not to ask for supplication behind prayers but to make supplications in prayers. This is not an innovation. During the time of the Prophet, peace be upon him, he taught supplications in Arabic, which was the native language of those people, so their progress was rapid. But when Islam spread to other countries, their progress was not rapid.

That was the reason that actions remained as mere customs and habits. The essence and core beneath them vanished. Now, for example, an Afghan recites prayers, but he is completely unaware of the impact of prayers. Or a blind person and a thing; prayer and a thing. Prayer is such a thing that is the means of attaining nearness to Allah. It is the key to that nearness. It leads to revelations and conversations. It is a means of the acceptance of supplications. But if someone does not perform it properly with understanding, then they are bound by customs and habits and love it. Just as Hindus love the Ganges. We do not deny supplications. Rather, our belief is in the acceptance of supplications. Indeed, Allah has said, "Call upon Me; I will respond to you" (Ghafir: 60). Yes, it is true that supplication after prayer is not obligatory, and it is not strictly Sunnah from the Messenger of Allah, peace and blessings be upon him. If it were Sunnah and then someone abandoned it, it would be a sin. You made supplications at the time of leaving the prayer, and our belief is that all your time was spent in supplications. But the specific supplications are those that were given to the believer. Therefore, it is obligatory to correct them until they are correct and pay attention to them because when the optional continues to precede the obligatory, the obligatory should be advanced. If a person recites prayers with taste and presence of heart, then undoubtedly they should supplicate after leaving the prayer. We do not prohibit it. We desire the presentation of the prayer, and that is our purpose. But people nowadays do not value prayer, and that is why they have gone far from Allah. For a believer, prayer is the ascension, and it is through it that they find peace in the heart because in prayer, there is the praise of Allah, acknowledgment of one's servitude, seeking forgiveness, sending blessings upon the Messenger of Allah, peace and blessings be upon him, and all those matters that are for spiritual advancement.

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Scattered Issues of Prayer

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Prayer is such a thing that eradicates sins. As it is said, "Indeed, good deeds do away with misdeeds" (Hud: 114). Prayer is meant for goodness, but nowadays, the situation is such that a worshipper is considered deceitful because even common people know that those who recite prayers do so in a manner that God has condemned. They do not like discussions in simple words. Ultimately, going to the presence of Allah is the goal. Look, a sick person who goes to a doctor and uses the prescription. If after ten days, there is no benefit, he thinks there is an error in diagnosis or treatment. Then what darkness is it that for years people have been reciting prayers, and no effect or fame is felt, and they do not know what they recite in prayers and what forgiveness is. They are also unaware of its meanings. They are by nature habitual. They are like those who, if a Hindu touches a Muslim's clothes, throw away their food, even though the Muslim's effect did not spread in that food. Most of the time, people are bound by customs and traditions and are not familiar with reality. A person who believes in his heart that it is an innovation not to ask for supplication behind prayers but to make supplications in prayers. This is not an innovation. During the time of the Prophet, peace be upon him, he taught supplications in Arabic, which was the native language of those people, so their progress was rapid. But when Islam spread to other countries, their progress was not rapid.

There are many things about it that we cannot express fully in words. Some understand, and some remain. But our job is not to tire. They say. Those who are happy and who have been given intelligence understand. (Al-Hakam, October 24, 1902, pages 12, 11)

Praying in a language other than Arabic is not correct

Questioner: A person wrote a pamphlet that all prayers should be recited in one's own language. Hazrat Al-Qudus: That will be wrong, and we do not agree. The Quran is a blessed book and the word of the Almighty. It should not be abandoned. We have advised those people who are illiterate and cannot fully express their intentions to pray in their own language. Their condition has reached such a point that I know that Fath Muhammad was a person. His understanding had increased. When he was asked about the meaning of a word, what did he know about it? When he was told that it was a man, she was amazed and said, "Then why did I keep mentioning a man's name for so long? This is the state of Muslims now. (Al-Hakam, October 24, 1902, page 12)

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Collecting Prayers

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Collecting Prayers

Prayers will be collected for the Promised Messiah.

It is a thousand thanks that on this occasion (the opportunity to write the commentary of Surah Al-Fatihah in sixty days), a prophecy of the Holy Prophet, peace and blessings be upon him, was also fulfilled. It is that during this sixty-day period, some reasons for ailments and some reasons for diseases prevented the interpretation from being written. The prayers that can be collected are those that can be congregated. It is mentioned in the books of Tafsir, Fath al-Bari, and Tafsir Ibn Kathir that "prayers will be collected for him," meaning prayers will be collected for the Promised Messiah. Now, let our opposing scholars also clarify whether they believe or not that this prophecy has been fulfilled and if they do not believe, then present an example where someone claimed to be the Promised Messiah and prayers were collected for him for two months or present a similar example without a claim. Collecting prayers due to illness

(Majmua-e-Istiharat, Volume 2, page 497)

Note from the Editor's Emendation: Since Hazrat's health deteriorates mostly in the second part of the day, they offer Maghrib and Isha prayers at home in congregation. They cannot come out. One day after Maghrib prayers, they addressed some women and said who are capable of listening. They said: Let no one assume that they offer prayers in congregation at home every day and cannot come out.

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Collecting Prayers

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Collecting Prayers

Prayers will be collected for the Promised Messiah.

It is a thousand thanks that on this occasion (the opportunity to write the commentary of Surah Al-Fatihah in sixty days), a prophecy of the Holy Prophet, peace and blessings be upon him, was also fulfilled. It is that during this sixty-day period, some reasons for ailments and some reasons for diseases prevented the interpretation from being written. The prayers that can be collected are those that can be congregated. It is mentioned in the books of Tafsir, Fath al-Bari, and Tafsir Ibn Kathir that "prayers will be collected for him," meaning prayers will be collected for the Promised Messiah. Now, let our opposing scholars also clarify whether they believe or not that this prophecy has been fulfilled and if they do not believe, then present an example where someone claimed to be the Promised Messiah and prayers were collected for him for two months or present a similar example without a claim. Collecting prayers due to illness

(Majmua-e-Istiharat, Volume 2, page 497)

Note from the Editor's Emendation: Since Hazrat's health deteriorates mostly in the second part of the day, they offer Maghrib and Isha prayers at home in congregation. They cannot come out. One day after Maghrib prayers, they addressed some women and said who are capable of listening. They said: Let no one assume that they offer prayers in congregation at home every day and cannot come out.

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Collecting Prayers

Prayers will be collected for the Promised Messiah.

It will pass that due to laziness, prayers will be congregated, like some non-conformists gather clouds or go to court without rain and without an excuse. They consider congregating prayers permissible, but I truthfully say that we do not need this dispute or necessity because naturally and instinctively, I prefer that prayers be offered on time, and I hold the issue of timely prayers in high regard. Even in severe laziness, I desire that prayers be offered on time. Although Shia and non-conformists have had extensive debates on this, we do not seek any purpose from them. We only take advantage of simple traditions and consider difficult matters as simple and wounded. Our claim is not that we do not express some matters fully in words. Some understand, and some remain. But our job is not to tire. They say. Those who are happy and who have been given intelligence understand. Our belief is that if something is not against the Quran and Sunnah, even if it is weak, it should be acted upon. At the time when we gather prayers, the real point is that I do not make supplications without understanding and inspiration. Some matters are such that I do not express them, but most of the time, where Allah Almighty has made it clear to me about this congregational prayer, it is that the Holy Prophet, peace and blessings be upon him, also made a great prophecy for us, "Prayers will be collected for him," and this prophecy is being fulfilled. My religion is not my own creation but rather the acceptance of what is revealed.

(Al-Hakam, October 24, 1902, pages 12, 11)

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Collecting Prayers

Prayers will be collected for the Promised Messiah.

It is known that the people of unveiling or people of divine inspirations are not in need of the criticism of the Hadith scholars. Maulvi Muhammad Husain Sahib himself has extensively debated this topic in his treatise and has acknowledged that the appointed ones and people of unveiling are not bound by the criticism of the Hadith scholars. So when this is the case, then I clearly state that whatever I do, I do it by the inspiration and guidance of Allah Almighty. This prophecy mentioned in the Hadith "Prayers will be collected for him" is a sign of the Promised Messiah and Mahdi. It means that he will be engaged in such religious services and works that prayers will be congregated for him. Now that this sign has been fully manifested and such incidents have occurred, then it should be viewed with great reverence and not in a tone of mockery and denial. (Al-Hakam, November 24, 1902, pages 1-2)

Collecting Prayers for the Sake of the Promised Messiah

Just as we act upon the commandments of Allah, we should also act upon his permissions. Both obligations and permissions are from Allah. Look, we also act upon permissions. We have been collecting prayers for more than two months. This has been due to illnesses and the busyness in writing the commentary of Surah Al-Fatihah. The Hadith "Prayers will be collected for him" is also being fulfilled, meaning prayers will be collected for the Promised Messiah. This Hadith also proves that the Messiah will not lead the prayers at their appointed times; rather, someone else will lead them, and that person will lead the prayers congregationally for the sake of the Messiah. So, there are days when we cannot come out due to severe illness. On those days, prayers are not congregated. From the words of this Hadith, it is understood that the Holy Prophet, peace and blessings be upon him, has said in a loving manner that prayers will be collected for him, and this prophecy is being fulfilled. (Al-Hakam, November 24, 1902, pages 1-2)

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Collecting Prayers

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Collecting Prayers

It will happen. We should honor and respect the prophecies of the Messenger of Allah, peace and blessings be upon him, and not take them lightly; otherwise, it will be a major sin to view the prophecies of that noble Prophet with a negligent eye. Allah Almighty has created such circumstances that prayers have been congregated for so long, otherwise, if it were for a day or two, it would not be significant. We revere and honor every word and letter of the Holy Prophet, peace and blessings be upon him. (Al-Hakam, February 17, 1901, pages 13, 14)

Benefit from the Permission of Combining Prayers

He was helpless and stayed in Ali Garh for only a few days as a traveler, and what Sharia Islam has granted permissions for and deviating from them permanently has been declared a form of heresy. Observing all these matters was essential for me, so I did what needed to be done, and I cannot deny that during those few days of stay, I occasionally combined two prayers in a manner prescribed by the Sunnah and sometimes combined Dhuhr and Asr prayers at the end time of Dhuhr. But the believers sometimes also offer prayers at home and combine prayers without travel and without rain. I cannot deny that during those few days, I have also combined prayers in the mosque, and sometimes, due to my illness and busy schedule in writing the commentary of Surah Al-Fatihah, I have combined two prayers. The Hadith "Prayers will be collected for him" is also being fulfilled, meaning prayers will be collected for the Promised Messiah. This Hadith also proves that the Messiah will not lead the prayers at their appointed times; rather, someone else will lead them, and that person will lead the prayers congregationally for the sake of the Messiah. So, there are days when we cannot come out due to severe illness. On those days, prayers are not congregated. From the words of this Hadith, it is understood that the Holy Prophet, peace and blessings be upon him, has said in a loving manner that prayers will be collected for him, and this prophecy is being fulfilled. (Al-Hakam, November 24, 1902, pages 1-2)

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Collecting Prayers

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Collecting Prayers

Prayers will continue to be congregated in Qadian for a longer period. Maulvi Muhammad Ahsan Sahib wrote a letter to Maulvi Nooruddin Sahib stating that prayers have been congregated for many days. If people raise objections, what response shall we give? Hazrat Maulvi Sahib replied, "Ask him (referring to the Promised Messiah, peace be upon him)." Maulvi Anwar Hussain Sahib Shahabadi was the writer of this letter. I learned about his condition from him. So, I went and presented the matter to Hazrat Sahib. At that time, Hazrat did not say anything, but after Asr when Hazrat usually visited the rooftop of the mosque, he expressed his displeasure, questioning why objections arise. Has it not been mentioned in the Hadith that he will lead congregational prayers? Generally, the ruling is that congregating prayers is permissible. It indicates that he will be so engrossed in his tasks that prayers will need to be congregated for him. At that time, Syed Muhammad Ahsan Sahib was crying bitterly, and you were busy with your work." (Sirat-ul-Mahdi, Volume 2, page 119)

Avoiding Excess and Negligence in Combining Two Prayers

Hazrat Sahibzada Mirza Bashir Ahmad Sahib writes that Sheikh Karam Elahi Sahib Patialvi informed me in writing that when I pledged allegiance to the Promised Messiah, peace be upon him, in Ludhiana, I considered that seclusion as a blessing and inquired from Hazrat about the significance of the Khaksar organization before pledging allegiance. Before the allegiance in the Naqshbandi way, which is remembered by common people as Wahhabi, I also joined the Ahl-e-Hadith sect. Since then, the habit of combining prayers has developed. What is Hazrat's guidance on this matter? Hazrat replied that both opposing and agreeing factions have acted with excess and negligence in combining two prayers. On one hand, it is the situation of the practitioners that without a legal excuse, they have adopted the habit of combining prayers.

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Collecting Prayers

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Collecting Prayers

Prayers are combined out of necessity. It is going well to some extent. People are playing cards, etc. When the call to prayer is made, who will leave them? They have taken the pledge to combine prayers, even if the second prayer is also performed or both are missed. It was said: This is very wrong. Combining prayers due to laziness and negligence is a weakness of faith, and on the other hand, the situation of the Hanafi scholars is that they will perform missed prayers in case of necessity and excuse, but they will not combine prayers in opposition and contradiction to the Ahl-e-Hadith. It is said that if someone asks these people that during the Hajj pilgrimage, should every pilgrim perform one prayer correctly, it is necessary to combine prayers. If this act were prohibited, how would it be justified by your actions? In fact, it is a question of necessity and non-necessity, and this is the criterion in this matter. How far should prayers be combined?

(Sirat-ul-Mahdi, Volume 2, page 87)

Hazrat Sahibzada Mirza Bashir Ahmad Sahib writes that Munshi Zafr Ahmad Sahib Kapurthlavi informed me in writing that when the Promised Messiah, peace be upon him, came from Ludhiana to Kapurthala for only one day, we went to Qadian. We reached the station of Kartarpur. That is Munshi Arora Sahib, Muhammad Khan Sahib, and I. If anyone else also went to Kartarpur, I don't remember. At the station of Kartarpur, we combined the Dhuhr and Asr prayers with Hazrat Sahib. After the prayers, I asked how far prayers can be combined and shortened? You said it depends on the person's condition. If a person is weak and elderly, he can shorten even at five or six miles and gave an example that once the Holy Prophet, peace and blessings be upon him, shortened the prayers in Muzdalifah. Although he was in Mecca.

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Collecting Prayers

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Collecting Prayers

Combining prayers during severe constraints

(Sirat-ul-Mahdi, Volume 2, pages 34, 35)

A gentleman mentioned that he was of a stern disposition and often delayed offering prayers. Hazrat Al-Qudus said, "Allah Almighty has ordained the combining of prayers in times of necessity. Combine the Dhuhr and Asr prayers in such situations." (Al-Badr, January 9, 1903, page 82)

How many prayers were combined during the Battle of the Trench?

Addressing the opponents: Your satanic insinuation that four prayers were missed during the digging of the trench is baseless. Firstly, people should understand the meaning of 'missing prayers.' Oh ignorant ones! 'Missing' prayers mean not performing them. Leaving prayers is termed 'missing.' If someone's prayer is missed, it is considered void. That's why we advertised for five thousand rupees that some fools also object to Islam who are unaware of the meaning of 'missing prayers.' The person who cannot even use words properly, how can he be capable of making subtle distinctions? The remaining is that four prayers were combined during the digging of the trench. The answer to this foolish insinuation is that Allah Almighty states that there is no hardship in religion, meaning there should not be such severity that leads to human destruction. Therefore, He has given the command to combine and shorten prayers in times of necessity and hardship. But in our authentic Hadiths, there is no mention of combining four prayers; rather, it is written in Fath al-Bari, the explanation of Sahih Bukhari, that the incident was only that the Asr prayer was performed at the usual time

(Sirat-ul-Mahdi, Volume 2, page 87)

Hazrat Sahibzada Mirza Bashir Ahmad Sahib writes that Munshi Zafr Ahmad Sahib Kapurthlavi informed me in writing that when the Promised Messiah, peace be upon him, came from Ludhiana to Kapurthala for only one day, we went to Qadian. We reached the station of Kartarpur. That is Munshi Arora Sahib, Muhammad Khan Sahib, and I. If anyone else also went to Kartarpur, I don't remember. At the station of Kartarpur, we combined the Dhuhr and Asr prayers with Hazrat Sahib. After the prayers, I asked how far prayers can be combined and shortened? You said it depends on the person's condition. If a person is weak and elderly, he can shorten even at five or six miles and gave an example that once the Holy Prophet, peace and blessings be upon him, shortened the prayers in Muzdalifah. Although he was in Mecca.

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Collecting Prayers

Combining prayers during constraints

If you were present before us at this moment, we would have seated you and asked, "Is it a consensus tradition that four prayers were missed?" Four prayers can be combined according to Sharia, meaning Dhuhr and Asr, and Maghrib and Isha. Yes, there is a weak tradition that Dhuhr, Asr, Maghrib, and Isha were read together, but other authentic Hadiths reject this, and it is only evident that Asr was read in a tight time. (Noor-ul-Quran, Spiritual Treasures, Volume 9, pages 389-390)

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Importance of Istikhara (Seeking Guidance)

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Prayer of Istikhara

Nowadays, most Muslims have abandoned the practice of Istikhara, although the Prophet, peace and blessings be upon him, used to offer Istikhara before undertaking any task. The pious predecessors also followed this practice. Due to the prevalence of negligence, people, out of pride in their knowledge and virtue, start a task without understanding its consequences, and then suffer losses due to reasons they are unaware of. In reality, Istikhara was introduced to replace the improper customs that idolatrous people used to follow before starting any task, but now Muslims have forgotten it, even though Istikhara leads to sound judgment. Some people start a task based on their own opinions and then seek advice from us in the middle. We say, stick to what was started with knowledge and reason. What is the need for advice at the end?

The Method of Istikhara Before Travel

Hazrat Al-Qudus addressed a guest, saying, "You should perform Istikhara. Istikhara is more prevalent among the people of Islam instead of superstitions because Hindus and others, by committing sins, engage in sorcery, etc. Therefore, the people of Islam have prohibited them and introduced Istikhara. The method is that a person should pray two units of voluntary prayer. In the first unit, recite Surah Al-Kafirun and in the second, make the supplication found in Surah Al-Tahiyyat."

(Al-Badr, June 13, 1907, page 3)

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Prayer of Istikhara

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Prayer of Istikhara

O Allah! Through Your knowledge, I seek goodness, and by Your power, I seek strength because You have power, and I have none, and You know, and I do not, and You are the Knower of the unseen. O Allah! If You know that this matter is good for me concerning my religion, my livelihood, and the end of my affair, then ordain it for me, make it easy for me, and bless it for me. And if You know that this matter is not good for me concerning my religion, my livelihood, and the end of my affair, then turn it away from me and me from it. And ordain for me the good wherever it may be and make me pleased with it.

If it is better for him in his religion and livelihood, then Allah Almighty will open his heart to it; otherwise, he will feel a constraint in his nature. It is not in the power of the heart to choose. It desires something at one time and then does not desire it after a short while. These winds blow from within, from Allah Almighty. It is necessary to seek guidance before every important task. Hazrat Maulvi Sher Ali Sahib narrates:

"Hazrat Masih Maud, peace be upon him, used to practice this. They used to offer supplication before starting every important task, and the supplication was the Sunnah supplication of Istikhara. The meaning of Istikhara is seeking goodness from Allah Almighty. It is not necessary that a dream should come as some Sufis do Istikhara nowadays, meaning they seek goodness from Allah Almighty. This method is not Sunnah. The real purpose should be that we obtain goodness from Allah Almighty, and through the supplication of Istikhara, Allah Almighty creates such means that the task becomes better and easier for us. It happens without difficulties and the heart

(Al-Badr, January 2, 1903, page 78)

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Prayer of Istikhara

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Prayer of Istikhara

Expansion and relaxation are felt in it. Generally, Istikhara is performed after the Isha prayer. After offering two units of voluntary prayer and reciting the Durood Sharif and other Sunnah supplications, the Istikhara prayer is recited. After that, one should immediately go to sleep and avoid engaging in conversations, which is not appropriate. However, Istikhara can also be performed at other times as needed. (Sirat-ul-Masih, by Hazrat Sheikh Yaqub Ali Arfani, pages 508-509)

Istikhara in the Asr Prayer

It is mentioned once that during the proceedings of a case, a gentleman named Abu Saeed, who was famous as Abu Saeed Arab, was sent from Lahore to bring some newspapers. He was advised to perform Istikhara before the journey. At that time, it was time for the Asr prayer, and the companions were gathered in the blessed house. There, the recommendation for his journey was found. Hazrat Masih Maud, peace be upon him, advised Abu Saeed to perform Istikhara in the Asr prayer. So, he did the same. Then they returned to Lahore after completing their task. (Sirat-ul-Masih, by Hazrat Sheikh Yaqub Ali Arfani, page 509)

Which Surahs to Recite in Istikhara

Once, Hazrat Masih Maud, peace be upon him, also instructed a person on the method of Istikhara, advising him to recite Surah Al-Kafirun in the first unit and Surah Al-Ikhlas in the second unit, and to make a supplication for his purpose during the Tashahhud. (Zikr Habib, by Hazrat Mufti Muhammad Sadiq Sahib, page 231)

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Prayer of Istikhara

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Prayer of Istikhara

The Method of Istikhara by Hazrat Masih Maud

Hazrat Seth Abdul Rahman Sahib Madrasi wrote in a letter that Hazrat Masih Maud has stated:

It is hoped that after three days of the recommended Istikhara, which is essential for travel, the purpose towards it should be mentioned. Without Istikhara, any journey is not permissible. Our way in this is to perform ablution well and stand for two units of prayer. In the first unit, recite Surah Al-Kafirun, meaning Al-Hamd, after reciting everything as Surah Fatiha is recited, and in the second unit, recite Surah Fatiha and then Surah Al-Ikhlas, meaning Say, "He is Allah, [who is] One." After the Tashahhud, make a supplication for your journey's purpose, saying, "O Allah! Through Your knowledge, I seek goodness, and by Your power, I seek strength because You have power, and I have none, and You know, and I do not, and You are the Knower of the unseen. O Allah! If You know that this matter is good for me concerning my religion, my livelihood, and the end of my affair, then ordain it for me, make it easy for me, and bless it for me. And if You know that this matter is not good for me concerning my religion, my livelihood, and the end of my affair, then turn it away from me and me from it. And ordain for me the good wherever it may be and make me pleased with it. Amen."

This supplication is made. Wisdom in doing it for three days is that sincerity is achieved by repeating it. Nowadays, most people are careless about Istikhara even though it was taught just like prayer was taught. So, this is the method for the helpless that even if it is a ten-mile journey, Istikhara should still be done. In journeys, there are thousands of dangers, and it is Allah's promise that after Istikhara, one becomes responsible and cared for, and His angels are his guardians until he reaches his destination.

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Prayer of Istikhara

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Prayer of Istikhara

Do not reach. Although this supplication is entirely available in Arabic, if you do not remember it, it is sufficient to say it in your language and mention the name of the journey: "This journey is for such and such place."

An Easy Method of Istikhara

(Maktubat Ahmad, Volume 2, pages 349-350)

Hazrat Sahibzada Mirza Bashir Ahmad Sahib writes that when my coming and going with Hazrat Sahib went well, and I also started reading, Hazrat Sahib instructed me that every two hours, meaning after Isha, everyone should sleep after performing Istikhara and ask about the dream that comes and ask them in the morning. I also used to perform Istikhara, which was taught to me. It was taught that while sleeping, recite "Ya Khabeeru Akhbirni" and sleep while reciting, and do not talk in between. In the morning, I would ask everyone and inform Hazrat Sahib. Then Hazrat Sahib would explain everyone's interpretation, and I would inform everyone. It is worth mentioning that Hazrat Mirza Ghulam Murtaza Sahib and Hazrat Mirza Ghulam Muhyi-ud-Din Sahib were real brothers. Hazrat Mirza Ghulam Murtaza Sahib was the father of Hazrat Sahib, and Hazrat Mirza Ghulam Muhyi-ud-Din Sahib was the uncle. At that time, the entire family was divided only between these two houses. Now, only Mirza Ghulam Muhammad is among the children of Hazrat Mirza Ghulam Muhyi-ud-Din Sahib. Also, it is worth mentioning that the actual Sunnah supplication of Istikhara is lengthy, but it is evident that for the convenience of Hazrat Mirza Ghulam Murtaza Sahib, he must have taught them this concise form.

(Sirat-ul-Mahdi, Volume 1, pages 629, 628)

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Prayer of Istikhara

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Prayer of Istikhara

It is not permissible to perform Istikhara by observing clear signs. A letter arrived from a person stating that he wants to seek Istikhara regarding you, whether you are truthful or not? It was answered:

There was a time when we ourselves wrote in our book about Istikhara that people should do it this way. Then Allah Almighty will reveal the truth about them. But now, what is the need for Istikhara when divine signs are raining down like rain, and thousands of miracles and wonders have already appeared. Is there a need to pay attention to Istikhara in such times? Performing Istikhara again after observing clear signs is disrespectful in the presence of Allah Almighty. Is it now permissible for a person to seek Istikhara to determine if the religion of Islam is true or false, and to seek Istikhara to determine if the Prophet Muhammad (peace be upon him) was a true prophet or not? Paying attention to Istikhara after such clear signs is not permissible.

(Al-Badr, May 2, 1907, page 2)

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Prayer of Seeking Rain

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Prayer of Seeking Rain

The mention was about intense heat and the absence of rain. On this, you said:

It is a Sunnah to offer the prayer of seeking rain on such occasions. I will also perform this Sunnah individually, but I intend to go outside and offer the prayer of seeking rain in solitude before Allah Almighty. It is not appropriate to be in gatherings and cry out before people.

(Al-Badr, August 10, 1905, page 2)

Hazrat Sahibzada Mirza Bashir Ahmad Sahib writes that Maulvi Muhammad Sadiq Sahib informed me that during the time of Hazrat Masih Maud, peace be upon him, there was once a prayer of seeking rain in which Hazrat Sahib also participated, and perhaps Maulvi Muhammad Ahsan Sahib, may Allah have mercy on him, led the prayer. People were crying a lot during this prayer, but since Hazrat Sahib had perfect composure, I did not see you crying, and I remember that shortly after this, clouds gathered, and it rained. Perhaps it rained on the same day.

(Sirat-ul-Mahdi, Volume 1, page 393)

Hazrat Sahibzada Mirza Bashir Ahmad Sahib narrates an incident about this occasion that Dr. Mir Muhammad Isma'il Sahib told me that during the time of Hazrat Masih Maud, peace be upon him, there was once a prayer of seeking rain under this big tree where the congregation hall was in ruins in previous years. The humble one submits that under this big tree and in the adjacent field, there were several Eid gatherings during the time of Hazrat Masih Maud, peace be upon him, and funerals were also often held there.

(Sirat-ul-Mahdi, Volume 1, pages 623, 622)

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Prayer of Solar Eclipse

139

Prayer of Solar Eclipse

Hazrat Mirza Ayub Beg Sahib came to Qadian with his brother during Ramadan after the moon eclipse occurred. They were so eager to witness the great sign of the sun eclipse with Hazrat Masih Al-Quds.

Regarding this, it is mentioned that in the morning, Hazrat Al-Quds offered the prayer of solar eclipse with Maulvi Muhammad Ahsan Sahib Amrohi on the roof of the blessed mosque. The prayer continued for about three hours. Many friends had applied black paint on glass, and they were busy observing the eclipse. Just as a faint blackness started appearing on the glass, someone informed Hazrat Masih Maud that the sun had eclipsed. Upon looking through the glass, a very faint blackness was noticeable. Expressing regret, Hazrat mentioned that although we have seen the eclipse, it is so faint that it will remain obscure to the public's eye, and thus, a great prophecy sign might become doubtful. Hazrat mentioned this several times. Shortly after, the darkness started increasing until a significant portion of the sun became dark. Then Hazrat said that we had seen an onion in a dream, which indicates sorrow. So, the initial faint blackness turning darker confirmed the manifestation.

(Asahab-e-Ahmad, Volume 1, pages 93, 94, New Edition)

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Travel Description

140

Shortening of Prayer

A written question was presented: "I have to travel fifteen kos here and there. How should I consider it a journey, and how should I act regarding shortening prayers?" Hazrat Al-Quds replied:

"My principle is that a person should not burden himself unnecessarily. In our custom, whatever is considered a journey, even if it is only two or three kos, one should act on the issues of shortening and journey. Actions are judged by intentions. Sometimes we walk two or three kos with our friends, but no one thinks we are on a journey. However, when a person picks up his bundle with the intention of traveling, then he becomes a traveler. It is not based on the strictness of the Sharia. Whatever you consider a journey in custom, that is a journey."

(Al-Hakam, February 17, 1901, page 13)

It was asked if someone travels three kos, should they shorten prayers? He replied:

"Yes, look at your intention carefully. In all such matters, one should be very mindful of piety. If a person goes for daily routine work or travel, it is not a journey but a journey that a person chooses with special intent and leaves home only for that work is called a journey in custom. See, we walk two miles every day for leisure, but that is not a journey. On such occasions, one should observe the tranquility of the heart, that if they go without any anxiety,

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Shortening of Prayer

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Shortening of Prayer during Travel

Issue a fatwa that if this is a journey, then prayers should be shortened. Seek counsel from your heart and act accordingly. Even if it is a thousand farsakhs, the excellent thing is the believer's peace of mind. It was mentioned that people have different circumstances. Some do not consider even ten kos as a journey, while for some, three or four kos are considered a journey. It was stated:

"The Sharia has not given consideration to these matters. The Companions of the Prophet (peace be upon him) also considered three kos as a journey. It was mentioned that when the Companions went for Jihad, they shortened their prayers. It was stated: Yes, because that is a journey. We say that if a doctor or a ruler wanders through many villages, he cannot consider all his travels as one journey. (Al-Badr, January 23, 1908, page 2)

Hazrat Pir Siraj-ul-Haq Sahib Naumani writes that once I inquired about how far one should shorten prayers. It was stated:

There is a difference between a journey and a stroll. If the intention is to travel three kos, like from Ludhiana to Phulwar, then prayers should be shortened. This was the practice of the Companions of the Prophet (peace be upon him), and some weak individuals are mentioned, such as the elderly and pregnant women, for whom even a kos is considered a journey. Yes, for a stroll, even if one walks eight kos, prayers need not be shortened. (Tazkirat-ul-Mahdi, Part One, pages 116, 117)

Shortening prayers is permissible in the center

A question was asked regarding shortening prayers: Should a person who comes here shorten prayers or not? It was stated:

For a person who comes here for three days, it is permissible to shorten prayers. In my knowledge, in any journey where the intention is to travel, even if it is only two or three kos, shortening prayers is permissible. This is not our usual stroll. Yes, if the Imam is a resident, then behind him, the entire prayer must be recited.

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Shortening of Prayer

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Travel Restrictions on Shortening Prayers

Travel restrictions cannot be imposed on shortening prayers. It is like someone strolling in their garden. Whether willingly or unwillingly, there is no basis for shortening prayers due to travel. If a person starts shortening prayers due to frequent travels, then it will become a permanent practice for which we have no evidence. Where can the authorities be called travelers? Saadi also said:

"The fortunate one is not a stranger in the mountains, deserts, and wilderness. Wherever he goes, he pitches his tent and makes it his resting place."

How many days of travel allow for shortening prayers?

Question: Until what time should prayers be shortened?

(Al-Hakam, April 24, 1903, page 10)

In response to this question, Hazrat Khalifatul Masih II states: As long as it is a journey, prayers can be shortened. And if there is no stay and it is less than fifteen days, then also shorten the prayers. And if there is no extended stay, then offer the complete prayers.

(Al-Fadl, March 18, 1916, page 15)

Regarding shortening prayers on the occasion of a journey, you said:

"I will offer shortened prayers as I have been here for fourteen days, but since I do not know when I will return, I will continue to offer shortened prayers. Hazrat Masih Maud (peace be upon him) continued to offer shortened prayers for more than two months in Gurdaspur because he did not know when he would return."

(Al-Fadl, May 25, 1944, page 4)

Shortening prayers is allowed for the intention of staying for fourteen days. In this regard,

The following fatwa mentions a decision of Hazrat Masih Maud. This respected fatwa was issued by Nazir Sahib Taleem-o-Tarbiat Qadian on December 2, 1937.

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Travel Prayer

143

Travel Prayer

Hazrat Syed Muhammad Sarwar Shah Sahib asked about the ruling on shortening prayers during travel.

Shortening of Prayer

Question: Hazrat Hafiz Sahib (late) issued a fatwa for shortening prayers until a stay of fourteen days. And it is narrated from Hazrat Al-Quds and the First Khalifa that prayers should be shortened only for three days. After four days of intention, a traveler becomes a resident. Hafiz Sahib was our Mufti; we did not read his statement. Whose opinion should we follow? Some say the Mufti's statement cannot be rejected; it is a fatwa. The command should be according to the fatwa, but what evidence do they present when contradicting the Prophet and the Khalifa? We are bound by the system. But what is the resolution of this conflict? If someone asks us, we are compelled. In response to this question, Hazrat Syed Muhammad Sarwar Shah Sahib issued the following fatwa:

Answer: When there is a difference between the Khalifa's decision and the Mufti's fatwa, the Khalifa's decision should be followed because in reality, the actual Mufti is the Khalifa, and the appointed Mufti and the one who gives fatwas are his deputies. Similarly, if there is a difference due to lack of knowledge between the Khalifa and the founder of the lineage, then the founder of the lineage's opinion is preferred because the original is the same, and the Khalifa is his deputy, not equal or subordinate. Hazrat Khalifa II was part of Hadith groups before Ahmadiyyat, and the Hadith group's belief is that after three days of intending to stay, a traveler becomes a resident. Therefore, even after becoming Ahmadi, this was your fatwa. But on the days when the lecture of Hazrat Masih Maud was held in Lahore. During those days, due to the case being heard, you stayed in Gurdaspur and went to Lahore only for a change of weather. Generally, prayers were offered in congregation and shortened due to being a traveler. Usually, on the third day, the Lahore congregation requested a lecture from you and

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Shortening of Prayer

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Travel Prayer

Hazrat approved it. After that, Mr. Khwaja Kamal-ud-Din Sahib, the Deputy Commissioner, went to seek permission and invite for an event. Hazrat Bahadur granted permission but said that due to a certain reason, I cannot join this Sunday, and if it were next Sunday, both I and the Police Superintendent would have definitely participated. So, Mr. Khwaja mentioned Hazrat's response and the desire to participate in the event. Hazrat said, "The case is pending, so we can stay." So, in this regard, Hazrat had to stay for ten days. When Hazrat made the decision to stay, his health was not well, so he informed about this decision from inside and did not come out. After the call to prayer for noon, Hazrat sent a message saying he could not join the prayer, so proceed with the prayer. Thus, the stay was confirmed, and in the congregation led by Maulvi Abdul Karim Sahib, after the two units of prayer, the sitting for "Abduhu wa Rasuluhu" was completed. Someone from the congregation said "Subhan Allah," meaning complete the prayer, and after another Salam, Maulvi Noor-ud-Din Sahib asked Hazrat Khalifa II to inquire from his elder brother whether we should offer complete prayers or shortened ones until the next Sunday. So, they went and returned, and the elder brother said to offer only two units; we did not intend to stay for fifteen days. Thus, at that moment, the afternoon prayer was offered in congregation with two units. After this decision of Hazrat Masih Maud, this same fatwa was established in the Ahmadiyya community that a person becomes a resident after intending to stay for fifteen days or more, and remains a traveler with an intention of less than that. The signature of Hazrat Syed Muhammad Sarwar Shah Sahib, the Mufti of the lineage, Fatwa Number 1937-12-55/2, quoted from the Register of Fatwas, Dar-ul-Ifta Rabwah.

Employment Profession During Travel Should Not Shorten Prayers

A person's question was presented in the service of Hazrat regarding shortening prayers due to employment:

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Shortening of Prayer

145

Travel Prayer

Is it permissible to shorten prayers for someone who is always on the move?

Answer: A person who is constantly traveling is not considered a traveler. They should offer complete prayers. (Al-Badr, February 7, 1907, page 4)

A question was presented by Mr. Muhammad Saeed-ud-Din regarding shortening prayers due to continuous business travels:

Question: My brother and I are always traveling for trade and other purposes. Should we shorten prayers?

Answer: Travel is what compels a person to move, not someone who is engaged in their profession, moving from one place to another. It is against piety to include such a person among travelers and have them shorten prayers throughout their life. Offering congregational prayers before travel (Al-Badr, March 28, 1907, page 4)

Today, the Zuhr and Asr prayers were offered in congregation for Hazrat Al-Quds in Gurdaspur. Also present was Sahibzada Mirza Bashir-ud-Din Mahmood. The station was nearby where the descent occurred. Maghrib and Isha prayers were offered in congregation here. (Al-Badr, August 28, 1903, page 250)

Resident should offer complete prayers

Dr. Muhammad Ismail Khan was a resident in Gurdaspur and used to offer congregational prayers in the Ahmadiyya community due to travel reasons. Dr. Sahib asked a question. Hazrat Al-Quds replied:

Resident should offer complete prayers

It continued in such a way that Dr. Sahib kept offering prayers with the congregation. The congregation continued to offer prayers with Dr. Sahib. (Al-Badr, August 28, 1903, page 250)

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Shortening of Prayer

146

Travel Prayer

Is it permissible to shorten prayers for someone who is always on the move?

Answer: A person who is constantly traveling is not considered a traveler. They should offer complete prayers. (Al-Badr, February 7, 1907, page 4)

A question was presented by Mr. Muhammad Saeed-ud-Din regarding shortening prayers due to continuous business travels:

Question: My brother and I are always traveling for trade and other purposes. Should we shorten prayers?

Answer: Travel is what compels a person to move, not someone who is engaged in their profession, moving from one place to another. It is against piety to include such a person among travelers and have them shorten prayers throughout their life. Offering congregational prayers before travel (Al-Badr, March 28, 1907, page 4)

Today, the Zuhr and Asr prayers were offered in congregation for Hazrat Al-Quds in Gurdaspur. Also present was Sahibzada Mirza Bashir-ud-Din Mahmood. The station was nearby where the descent occurred. Maghrib and Isha prayers were offered in congregation here. (Al-Badr, August 28, 1903, page 250)

Resident should offer complete prayers

Dr. Muhammad Ismail Khan was a resident in Gurdaspur and used to offer congregational prayers in the Ahmadiyya community due to travel reasons. Dr. Sahib asked a question. Hazrat Al-Quds replied:

Resident should offer complete prayers

It continued in such a way that Dr. Sahib kept offering prayers with the congregation. The congregation continued to offer prayers with Dr. Sahib. (Al-Badr, August 28, 1903, page 250)

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Shortening of Prayer

147

Shortening of Prayer in Fear

The shortening of prayers is not only related to fear but also to every journey.

Hazrat Sahibzada Mirza Bashir Ahmad writes that Qazi Amir Hussain once stated that he initially believed that shortening prayers during travel is not permissible in normal circumstances but only allowed in times of fear during war. He used to have extensive discussions on this matter with Molvi Sahib (Hazrat Khalifa I). Qazi Sahib mentioned that on the days when the case of Hazrat Masih Maud (peace be upon him) was being heard in Gurdaspur, I also went there once. Molvi Sahib (Hazrat Khalifa I) and Molvi Abdul Karim Sahib were also present. When it was time for the Zuhr prayer, you asked me to lead the prayer. I had firmly decided in my heart that today I will not shorten the prayer but offer it in full until a decision is made on this matter. Qazi Sahib states that I raised my hands with the intention not to shorten the prayer. Hazrat Sahib was standing behind me on the right side. Immediately, he stepped forward, placed his mouth near my ear, and said, "Qazi Sahib, will you only recite two units?" I replied, "I will recite all four units." That moment resolved our issue, and I abandoned my opinion. (Seerat-ul-Mahdi, Volume 1, pages 24, 25)

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Method of Prayer of Hazrat Masih Maud

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Method of Prayer of Hazrat Masih Maud

Hazrat Mufti Muhammad Sadiq Sahib writes:

In the beginning, when there were not more than three to four people for prayers in Qadian, Hafiz Muin-ud-Din Sahib (late) used to lead prayers in Masjid Mubarak, and Miyan Jan Muhammad Sahib Kashmiri used to lead prayers in Masjid Aqsa. It is heard that sometimes Hazrat Masih Maud (peace be upon him) himself used to lead prayers, but this happened before my arrival. In the last years of his life, Hazrat Masih Maud (peace be upon him) generally could not offer prayers with every congregation. At that time, women used to offer Maghrib and Isha prayers in congregation. During the Imamate, they did not recite Bismillah bil-jabr and did not raise their hands after Ruku. They used to place their hands on their chest and raise the index finger during Tashahhud. The rest of the prayer was performed in the manner of the Hanafis. Hafiz Maulvi Abdul Karim Sahib (late) always recited Bismillah bil-jabr in prayers and used to stand up after Ruku in the last Rak'ah to recite aloud the supplications (Qunut). Hazrat Masih Maud (peace be upon him) and other religious leaders followed the prayers in the manner of Hafiz Maulvi Abdul Karim Sahib (late) for years. This is why some of the companions, such as Sufi Ghulam Muhammad Sahib, the preacher in Mauritius, still maintain this practice."

Excerpt from Hazrat Mufti Muhammad Sadiq Sahib, page 24

Hazrat Sahibzada Mirza Bashir Ahmad writes that Maulvi Sher Ali Sahib told me that when I first came to Qadian, Hazrat Masih Maud (peace be upon him) used to lead prayers

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Method of Prayer of Hazrat Masih Maud

149

Hazrat Masih Maud (peace be upon him) used to stand with other congregants in the first row for prayers. However, certain circumstances arose where he started standing inside the room with the Imam and continued to do so even after the congregation was unified. It is lamentable that initially, Masjid Mubarak was very small and shaped like a long pencil case with a small room in its western part, which was part of the mosque but appeared separate due to a central wall. The Imam used to stand inside that room, and the congregants were mostly in the larger section. Later, when the mosque was expanded, the western room's wall was removed, integrating it with the mosque. (Seerat-ul-Mahdi, Volume 1, pages 271, 270)

Hazrat Sahibzada Mirza Bashir Ahmad writes that Dr. Mir Muhammad Ismail shared with me that during the time of Hazrat Masih Maud (peace be upon him), Hafiz Maulvi Abdul Karim Sahib used to lead the five daily prayers and Friday prayers. However, the prayers on Eid were always led by Hazrat Maulvi Noor-ud-Din Sahib. Also, the Maghrib and Isha prayers during funerals were generally led by Hazrat Masih Maud (peace be upon him) himself. (Seerat-ul-Mahdi, Volume 1, page 440)

Hazrat Sahibzada Mirza Bashir Ahmad further writes that Hazrat Walida Sahibah informed me that Hazrat Masih Maud (peace be upon him) used to perform the initial Sunnah prayers at home and later mostly continued to offer prayers at home and occasionally in the mosque. It was asked whether Hazrat used to recite the prayers in a prolonged manner or in a shortened manner. Walida Sahibah replied that generally, they used to offer prayers in a shortened manner. (Seerat-ul-Mahdi, Volume 1, pages 5, 4)

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Method of Prayer of Hazrat Masih Maud

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Hazrat Munshi Barkat Ali Sahib Shimalvi narrates:

Once I had the opportunity to offer Friday prayers with Hazrat Masih Maud (peace be upon him) in Masjid Aqsa. The Friday prayer was mostly led by Hazrat Maulvi Noor-ud-Din Sahib, the first Caliph. Hazrat Masih Maud (peace be upon him) sat near the grave. I considered it a blessing and sat next to you to observe how you performed the prayer. I noticed that you placed your hands on your chest in a way that your fingers did not reach the knees. Your neck was slightly inclined to the right. When in the sitting position, you kept the fingers of your right hand closed, and when reciting the testimony, you raised the index finger. As far as I remember, you said "Ameen" with compulsion. On that day, another question arose whether the afternoon prayer could be combined with the Friday prayer or not. Hazrat Masih Maud (peace be upon him) inquired from Hazrat Maulvi Noor-ud-Din Sahib. What answer did you give? I don't remember. Hazrat Masih Maud (peace be upon him) said to combine the afternoon prayer with the congregation. So, both prayers were offered together. This narration is from Hazrat Munshi Barkat Ali Sahib Shimalvi's book "As'hab-e-Ahmad," Volume 3, pages 192, 193.

Hazrat Bhai Abdul Rahman Sahib Qadiani narrates:

Syedna Hazrat Al-Quds Masih Maud (peace be upon him) used to perform Sunnah and Nafl prayers at home besides congregational prayers. The initial Sunnah prayers were usually offered at home, and the final Sunnah prayers were offered at home after returning. However, in the early days, after the evening prayer, they used to offer the night prayer in the mosque. The Sunnah prayers of the evening prayer were offered in the mosque. (Narration of Hazrat Bhai Abdul Rahman Sahib Qadiani, Seerat-ul-Mahdi, Volume 1, pages 192, 193)

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Method of Prayer of Hazrat Masih Maud

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Hazrat Masih Maud (peace be upon him) used to perform Sunnah prayers in a light and gentle manner, not hurriedly or rapidly. There was a sense of tranquility, but the prayers were not excessively long. Occasionally, Hazrat was observed performing Sunnah prayers in Masjid Mubarak, but they were always easy and gentle. At times, the honor of following Hazrat in congregational prayers was granted, and for that, special arrangements were needed in the initial period, and many of us often wished to secure a place next to Hazrat in congregation. I never saw Hazrat raising hands in the prayer or heard them saying "Ameen" with compulsion. During Tashahhud, Hazrat used to gesture with the index finger, but I never saw them clench or move the finger. It was just a slight gesture, usually done once and sometimes twice. I believe that Hazrat's repetition of the testimony during Tashahhud was due to elongating the Imam's Tashahhud. Hazrat always placed their hands on the chest during prayer. I never saw Hazrat binding their hands below the navel or on the navel during prayer. Hazrat never made themselves the full-time Imam but bestowed the position of leading prayers to the late Hafiz Maulvi Abdul Karim Sahib. Hazrat did not lead the Friday prayers themselves; usually, it was read by the honorable Maulvi Sahib, and sometimes Maulvi Muhammad Ahsan Sahib also led. Once, there were two congregational Friday prayers, one in Masjid Aqsa, which is the central mosque, and the other in Masjid Mubarak. However, Hazrat did not lead prayers at both places. The Eid prayers were also not led by Hazrat themselves but were led by the distinguished and rare Hazrat Khalifa I. (Narration of Hazrat Bhai Abdul Rahman Sahib Qadiani, Seerat-ul-Mahdi, Volume 1, pages 192, 193)

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Method of Prayer of Hazrat Masih Maud

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Hazrat Masih Maud (peace be upon him) did not usually lead prayers except in exceptional cases. Generally, he led funeral prayers and was often seen leading them. I have not seen or at least do not remember seeing him leading funeral prayers behind someone. This narration is from Hazrat Bhai Abdul Rahman Sahib Qadiani in the book "As'hab-e-Ahmad," Volume 9, pages 155, 156 (new edition).

Detailed Pattern of Prayer of Hazrat Masih Maud

Hazrat Syed Muhammad Sarwar Shah Sahib describes the performance of prayers by Hazrat Masih Maud in the book "Risalah Taleem-ul-Islam" as follows:

Here, I will describe the quality of prayer according to the actions of Hazrat Masih Maud, so that this method is sufficient for the wise and conclusive for resolving disputes, and instead of writing with each issue that this is the practice of Hazrat Al-Quds. Initially, I will state that the quality of prayer I will write here will be according to the actions of Hazrat Al-Quds. And that is when they recite the prayer, facing the Kaaba, saying "Allahu Akbar" while raising both hands towards the sky until the fingers of both hands are at the level of both ears. Then they bring both hands down to the chest, meaning above both breasts or connected below them in such a way that the left hand is below and the right hand is above, and usually, it happens that the middle three fingers of the right hand reach the left elbow or slightly behind it, and the thumb and the side finger are held, and if against this, above or below, or moving forward or backward, or holding the hand with all fingers, no objection is made.

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Method of Prayer of Hazrat Masih Maud

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Method of Prayer of Hazrat Masih Maud

With hands folded, "Subhanaka Allahumma wa bihamdika wa tabarakas-muka wa ta'ala jadduka wa la ilaha ghairuka.... Ya Allahumma ba'id bayni wa bayna khataaya kama ba'adta baynal-mashriqi wal-maghrib. Allahumma naqqini min khataaya kama yunaqqa at-tawbatul-abyadu minad-danas. Allahumma ighsil khataaya bilmā'i wat-talji wal-barad...." (After this, seeking refuge with Allah from Satan the accursed until "walad-dallin." Mentioned by the narrator)

Following this, some verses from the Quran or Surahs are recited, and the supplication in Fatiha, "Ihdinas-sirat-al-mustaqim," is read with great attention and sometimes repeatedly. And either before or after Fatiha or after the Surah, significant supplications are made in Arabic or the native language, beseeching with humility and attention. Then, saying "Allahu Akbar," they proceed to Ruku, holding their knees with their fingers spread and arms straight, keeping the back and head level, saying "Subhana Rabbiyal Azeem.... Ya Subhanaka Allahumma Rabbana wa bihamdika Allahumma ighfir li...." These are recited three or more times. In the state of Ruku, they make supplications in their native or Arabic language as desired. After this, saying "Sami'a Allahu liman hamidah....," they stand straight and say "Rabbana lakal-hamd.... Ya Allahumma Rabbana lakal-hamd.... Ya Allahumma Rabbana lakal-hamd hamdan kathiran tayyiban mubarakan fihi kama yuhibbu Rabbuna wa yarza." Other prescribed words are uttered. Then, they make supplications in their native or Arabic language as desired. Saying "Allahu Akbar," they go into Sujood, first the knees, then hands, and then

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Method of Prayer of Hazrat Masih Maud

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Method of Prayer of Hazrat Masih Maud

With hands folded, "Subhanaka Allahumma wa bihamdika wa tabarakas-muka wa ta'ala jadduka wa la ilaha ghairuka.... Ya Allahumma ba'id bayni wa bayna khataaya kama ba'adta baynal-mashriqi wal-maghrib. Allahumma naqqini min khataaya kama yunaqqa at-tawbatul-abyadu minad-danas. Allahumma ighsil khataaya bilmā'i wat-talji wal-barad...." (After this, seeking refuge with Allah from Satan the accursed until walad-dallin. Mentioned by the narrator)

Following this, some verses from the Quran or Surahs are recited, and the supplication in Fatiha, "Ihdinas-sirat-al-mustaqim," is read with great attention and sometimes repeatedly. And either before or after Fatiha or after the Surah, significant supplications are made in Arabic or the native language, beseeching with humility and attention. Then, saying "Allahu Akbar," they proceed to Ruku, holding their knees with their fingers spread and arms straight, keeping the back and head level, saying "Subhana Rabbiyal Azeem.... Ya Subhanaka Allahumma Rabbana wa bihamdika Allahumma ighfir li...." These are recited three or more times. In the state of Ruku, they make supplications in their native or Arabic language as desired. After this, saying "Sami'a Allahu liman hamidah....," they stand straight and say "Rabbana lakal-hamd.... Ya Allahumma Rabbana lakal-hamd.... Ya Allahumma Rabbana lakal-hamd hamdan kathiran tayyiban mubarakan fihi kama yuhibbu Rabbuna wa yarza." Other prescribed words are uttered. Then, they make supplications in their native or Arabic language as desired. Saying "Allahu Akbar," they go into Sujood, first the knees, then hands, and then

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Method of Prayer of Hazrat Masih Maud

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Method of Prayer of Hazrat Masih Maud

While sitting between the two prostrations, yes, there is a difference that after the first prostration, when sitting, they place both hands on both knees in a way that both hands are open, and the fingers of both hands are straight towards the Qibla, and after the two prostrations of the second unit, when sitting, they keep their left hand the same and join the three fingers of the right hand with the palm and the thumb and the side finger, and if the middle finger of the right hand touches the left elbow or slightly behind it, and the thumb and the side finger are held, and if against this, above or below, or moving forward or backward, or holding the hand with all fingers, no objection is made. Then, they recite the greetings and it is, "Greetings to Allah, prayers, and good deeds. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous servants of Allah. I bear witness that there is no god but Allah (and while saying this, they raise the finger as a sign and then place it back as it was before). And I bear witness that Muhammad is His servant and Messenger." So, if there are three or four units to be prayed, after this, saying "Allahu Akbar," they stand up and then recite the remaining units the same way as the second unit was recited. And then, they conclude them, either by sitting the same way or by standing up and sitting down, and recite the same greetings. And if it is a two-unit prayer, then the final sitting is the same, and after the final sitting, they recite the mentioned greetings. "O Allah, send blessings upon Muhammad and the family of Muhammad as You sent blessings upon Ibrahim and the family of Ibrahim. You are Praiseworthy, Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed Ibrahim and the family of Ibrahim. You are Praiseworthy, Glorious..." After this, there is no specific supplication, but they supplicate as they wish and certainly supplicate. After this, either standing up

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Method of Prayer of Hazrat Masih Maud

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The Prayer Method of Hazrat Masih Maud

Turning the face, they say, "As-salamu 'alaykum wa rahmatullah...." and then turning to the left, they say the same. So, the prayer begins with Allahu Akbar and ends with "As-salamu 'alaykum wa rahmatullah." This is the prayer that Hazrat Masih Maud and his knowledgeable and sincere companions and immigrant and resident associates read. As I have described, there is a difference in the way of folding hands, and Hazrat Masih Maud and his mentioned servants fold them in a certain way. It should also be known that there is a difference in raising hands in Rafa' Yadain (i.e., going to Ruku and standing up and sitting down, and after the second unit, sitting down and then standing up while saying the Takbir, raising hands to the ears as done at the first Takbir), and the difference is that at some points, hands are raised, and at some points, they are not raised, and Hazrat Masih Maud and his mentioned servants do not raise hands at those points. Yes, if someone does it in front of them, they do not object. There is also a significant dispute in the state of reciting Ameen loudly, but the practice of Hazrat Masih Maud (which is decisive and proven and a decisive argument is also such that every wise believer can swear by the All-Knowing God that this is pleasing to Him) is that you do not say Ameen loudly, and no one objects to the one saying it.

(Risalah Taleem-ul-Islam Qadian, July 1906, Volume 1, Number 5, pages 171 to 182)

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Arrangements for Friday Prayers

157

Friday Prayers and Eid

Friday Prayers and Eid

Hazrat Sahibzada Mirza Bashir Ahmad writes that Hazrat Walida Sahibah mentioned that Hazrat Masih Maud (peace be upon him) used to apply fragrance and change clothes on Fridays. (Seerat-ul-Mahdi, Volume 1, page 61)

Recitation of Two Sunnahs before Friday Prayers

Hazrat Sahibzada Mirza Bashir Ahmad writes that Miyan Khairuddin Sahib Sikhwani narrated to me in writing that I have seen Hazrat (peace be upon him) reading only two units on Fridays in Masjid Aqsa. Generally, people read four units before Friday prayers, but I have seen Hazrat reading only two units. Perhaps they were the two units of Tahiyat-ul-Masjid because the other Sunnahs were read at home and then they came to Masjid Mubarak. (Seerat-ul-Mahdi, Volume 2, page 258)

Dr. Mir Muhammad Ismail Sahib informed me that Hazrat Masih Maud (peace be upon him) once mentioned regarding the first Sunnahs of Friday prayers that these are the "Tahiyat-ul-Masjid." Therefore, he used to read two units. (Seerat-ul-Mahdi, Volume 1, page 804)

About reciting two Sunnahs before Friday prayers, Hazrat Khalifa II states: "Undoubtedly, it is a Hadith that the Holy Prophet (peace and blessings of Allah be upon him) entered the mosque and performed the Friday prayer."

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Recitation of Two Sunnahs before Friday Prayers

Prior to reading two units, there is another Hadith narrated by Hazrat Aisha (may Allah be pleased with her) that the Holy Prophet (peace and blessings of Allah be upon him) used to read four units at home and then come for prayers. Bukhari and Muslim have given preference to the traditions of four Sunnahs, but reading two Sunnahs is also permissible. Hazrat Khalifa I (may Allah be pleased with him) always used to read four Sunnahs before the Zuhr congregation. I also read four because Allah has given the strength, so why not read them. However, I have seen Hazrat Masih Maud (peace be upon him) hundreds of times and repeatedly. He always read two Sunnahs before Zuhr. In fact, the two units of Hazrat Masih Maud were equivalent to our thousands of units. It seems that Hazrat Masih Maud (peace be upon him) read the same Sunnahs as proven by the Hadith so that you can focus solely on the propagation of Islam. Can two individuals form a congregation for Friday prayers?

(Al-Fadl, December 10, 1929, page 7)

The issue arose whether two Ahmadis in a village should also perform Friday prayers or not?

When addressed by Molvi Muhammad Ahsan Sahib, he replied that a congregation is formed with two. Therefore, Friday prayers should be offered. He said:

Yes, offer the prayers. Jurists have written that if someone is alone, he can complete the congregation by placing his wife or others behind him.

(Badr, March 14, 1907, page 5)

Similarly, another question arose whether for Friday prayers, if only one or two male Ahmadis are present at a place and there are some women, is it permissible to include women in the congregation and perform Friday prayers?

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Regarding Friday Prayers

Hazrat Sahib was asked through a written inquiry whether if they are alone and have pledged allegiance to Hazrat, should they offer Friday prayers alone or not? Hazrat responded:

"It is necessary to have a congregation for Friday prayers. If two individuals, the follower and a third person acting as the Imam, form their congregation, then Friday prayers should be offered. Otherwise, (except for the Ahmadi brothers, no other congregation and Friday prayers are permissible.)"

(Badr, September 5, 1907, page 3)

Another person inquired through a letter whether in some mosques where Ahmadis and non-Ahmadis have the option to pray separately with their respective Imams either legally or by mutual agreement, what should be done in such a situation for Friday prayers? Since two congregations cannot be held in one mosque. Hazrat responded:

"Those who call you disbelievers and do not pray behind you, they do not even consider your call to prayer and your Friday prayers as a call to prayer and prayers. Therefore, they will offer their prayers separately. And since they have declared a believer as a disbeliever based on a Hadith, their absence of call to prayer and prayers is equivalent to yours. You should call your Adhan and offer your Friday prayers with your Imam. After Friday prayers, offer precautionary prayers."

(Al-Badr, January 9, 1903, page 83)

A question arose about some people offering precautionary prayers after Friday prayers. What is the ruling on this? Hazrat responded:

It is permissible for some people to offer precautionary prayers after Friday prayers. Regarding this, it is said:

"Yes, offer the prayers. Jurists have written that if someone is alone, he can complete the congregation by placing his wife or others behind him."

(Badr, March 14, 1907, page 5)

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160

Regarding the Friday Prayers

According to the command of the Quran, Friday prayers are obligatory on all Muslims. When the Friday prayers are offered, then it is commanded to go about your business. Some people think that Friday prayers and sermons cannot be held in the British dominion because the king is not a Muslim. It is astonishing that they themselves offer prayers and sermons on Fridays with great peace and then say it cannot be done. Then they say it might have happened or not. They also offer the Zuhr prayers and it is named as a precaution. Such people are caught in a dilemma. Their Friday and Zuhr prayers are in doubt. Neither it happened nor it did. The reality is that offer the Friday prayers and there is no need for precautionary prayers. Among the Ahl-e-Islam, there are some forgetful ones who offer the Friday prayers on one hand and then with this caution that maybe the Friday was not offered. They also offer the Zuhr prayers and it is named as a precaution. On this mention, Hazrat Sahib said:

"This is a mistake, and no prayer is offered in this way because it is necessary to have certainty in the intention that I am offering this particular prayer. And when there is doubt in the intention, then what prayer has been offered?"

(Badr, June 6, 1907, page 8)

On another occasion, it was said:

What are precautionary prayers? There are only two obligatory prayers on Friday. Precautionary prayers are nothing. It was said: In Ludhiana, once Miyan Shahab-ud-Din, a very devout person, offered precautionary prayers after Friday prayers. I, being displeased, asked, "What have you done? You were a very devout person." He said, "I did not offer the precautionary prayer of Friday, but I offered the precautionary prayer of Markhanah."

(Al-Hakam, August 10, 1901, page 7)

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Friday Prayers and Eid

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Regarding Friday Prayers

Hazrat Mufti Muhammad Sadiq Sahib narrates that in the early days when the number of Ahmadis was very low, around 1893 or so, there is an incident of a poor Ahmadi who used to stay in a village mosque as a dervish and occasionally came to Qadian. He mentioned that people read two units of Friday prayers and also four units of Zuhr prayers. They name it as a precautionary measure. What is the ruling on this? He said:

"There is no need to offer Zuhr prayers after Friday prayers. Those who are devoted offer their Friday and Zuhr prayers and every other prayer with love, neither this happened nor that. Precaution is a futile matter, but you, being poor and weak, should read it as a precautionary measure so that no one unjustly becomes displeased and harms you. Mention of the Beloved from Hazrat Mufti Muhammad Sadiq Sahib, page 41, 40."

Praying at Two Places on Friday

Hazrat Sahibzada Mirza Bashir Ahmad writes that Miyan Abdullah Sahib Sunwari mentioned to me that in the beginning, Hazrat Masih Maud (peace be upon him) used to give the call to prayer himself and used to lead the prayer himself. Khaksar mentioned that later Hazrat Maulvi Abdul Karim Sahib was appointed as the prayer leader, and it is heard that Hazrat Sahib actually appointed Hazrat Maulvi Noor-ud-Din Sahib as the prayer leader, but Maulvi Sahib appointed Maulvi Abdul Karim Sahib. So, until his demise in 1905, Maulvi Abdul Karim Sahib remained the prayer leader. Hazrat Sahib used to stand to the right of Maulvi Abdul Karim Sahib, and the rest of the followers stood behind. Even in the absence of Maulvi Abdul Karim Sahib, after his demise, Maulvi Noor-ud-Din Sahib used to lead the prayer. This was the practice regarding Friday prayers.

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Regarding Friday Prayers

It was that in the early days and sometimes in the last days when Hazrat Sahib's health was good, Friday prayers used to be held in the big mosque, which people generally call Masjid Aqsa, and Maulvi Abdul Karim Sahib used to lead the prayers. Later, when Hazrat's health was generally not well, Maulvi Abdul Karim Sahib used to lead the Friday prayers in Masjid Mubarak for Hazrat Sahib, and Hazrat Maulvi Noor-ud-Din Sahib used to lead the prayers in Masjid Aqsa. After the demise of Maulvi Abdul Karim Sahib, Maulvi Mirza Ahsan Sahib and in his absence, Maulvi Mirza Sarwar Shah Sahib used to lead the Friday prayers in Masjid Mubarak, and Hazrat Maulvi Noor-ud-Din Sahib used to lead the prayers in Masjid Aqsa. This practice continued until Hazrat Sahib's demise. Regarding Eid prayers, generally Maulvi Abdul Karim Sahib and then Hazrat Maulvi Noor-ud-Din Sahib used to lead the prayers. The funeral prayer of Hazrat Masih Maud, when he was a participant, was recited by himself. Two congregations for Friday prayers in Qadian and the reason for it (Seerat-ul-Mahdi, Volume 1, page 148)

Hazrat Sahibzada Mirza Bashir Ahmad writes that Khaksar mentioned that in the last days of Hazrat Masih Maud's life, Friday prayers used to be held at two places. One in Masjid Mubarak where Hazrat Sahib himself participated and Maulvi Syed Muhammad Ahsan Sahib or Maulvi Syed Sarwar Shah Sahib used to lead the prayers, and the other in Masjid Aqsa where Hazrat Khalifa I used to lead the prayers. The reason for two congregations was that due to Hazrat Masih Maud's deteriorating health, he could not generally visit Masjid Aqsa, and since Masjid Mubarak was very congested, all the worshippers could not fit in it. Therefore, the Friday prayers used to be held at two places. The incident mentioned above dates back to those days. While Masjid Mubarak was under construction. These events took place during those days.

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Regarding the Blessed Friday Prayers

Hazrat Masih Maud (peace be upon him) used to offer Friday prayers both in Masjid Mubarak and Masjid Aqsa simultaneously. This occurred when Hazrat Masih Maud (peace be upon him) could not visit Masjid Aqsa due to some discomfort or other reasons.

(Al-Fadl, September 18, 1930, page 5)

Offering Friday Prayers While Traveling

Hazrat Khalifa II states:

"Offering Friday prayers while traveling is permissible and leaving them is also permissible. I have seen Hazrat Masih Maud (peace be upon him) offering and leaving Friday prayers while traveling. Once, Hazrat Masih Maud (peace be upon him) went to Gurdaspur for a case and said, 'Today, there will be no Friday prayers as we are traveling.' A person, known for his simplicity, came to you and mentioned that he heard that Friday prayers would not be held today. Hazrat Khalifa I was present in Gurdaspur those days, but on that day, they had come to Qadian for some work. This person thought that perhaps the instruction not to offer Friday prayers was given for this reason. He said, 'Maulvi Sahib is not here.' Therefore, you said to me, 'I also know how to lead the Friday prayers here.' You said, 'Yes, you can come, but we are traveling.' This person said, 'I know how to lead the Friday prayers well, and I have led them many times.' When you saw that this person was

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Friday Prayers and Eid

164

Desire to Lead Friday Prayers

There is a great desire to lead the Friday prayers, so it was said, "Alright, let's have Friday prayers today." I have seen Hazrat Masih Maud (peace be upon him) both offering and leaving Friday prayers while traveling. When Friday prayers are offered during travel, I recite the initial Sunnahs and my opinion is that they should be recited because they are different from the usual Sunnahs and are in respect of Friday. (Al-Fadl, January 24, 1942, page 1)

Recommendation for Suspending Friday Prayers

Hazrat Mufti Muhammad Sadiq Sahib writes:

In 1895-96, Hazrat Masih Maud (peace be upon him) wanted to initiate a movement in the government offices for Muslims to be granted a two-hour break on Fridays for offering Friday prayers. For this purpose, Hazrat Sahib wrote a memorial where the signatures of Muslims began. But Molvi Muhammad Hussain Sahib published an advertisement saying that this work is good, but Mirza Sahib should not do this work. We will execute this work ourselves. Hazrat Masih Maud (peace be upon him) made it clear through a public announcement that our purpose is not just in name but in action. If Molvi Sahib executes this work, we will stop our activities. Consequently, Hazrat Sahib stopped his actions, but unfortunately, Molvi Muhammad Hussain Sahib or any other Muslim scholar did not take any action regarding this matter, and this work remained unresolved. Mention of Habib from Hazrat Mufti Muhammad Sadiq Sahib, page 43, 42)

Sending a Memorial to the Government for Suspending Friday Prayers

Hazrat Masih Maud (peace be upon him) made multiple attempts to have Fridays declared as holidays. For this purpose, you wrote a memorial in the service of Lord Curzon, Viceroy of India.

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Friday Prayers and Eid

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Regarding the Blessed Friday Prayers

Reflecting on the favors bestowed upon them, you wrote:

"This dominion is indeed a source of blessings for Islam, and it is a matter of great joy that Lord Curzon, the Viceroy, has taken such prominent actions that Muslims will never forget. For instance, granting the Lahore Fort Mosque to Muslims and bestowing a precious lantern from his own pocket for an outer mosque under the control of the railway workers. The extent of gratitude and admiration Muslims have for these remarkable actions cannot be estimated. However, there is still a desire in them, and they hope that the hands that fulfilled these intentions will also fulfill this desire, and their wish is that Friday is a grand Islamic festival, and the Holy Quran has specifically designated this day as a day of rest. There is a special Surah in the Quran named Surah Al-Jumu'ah, and it commands that when the call for Friday prayer is made, cease all worldly activities and gather in the mosques and perform the Friday prayer with all its conditions. Whoever does not do so is indeed a severe sinner and is close to being expelled from Islam. The emphasis on listening to the Friday prayer and sermon in the Holy Quran is not as strong for the Eid prayer. For this reason, since ancient times and since the advent of Islam, the observance of Friday as a holiday has been prevalent among Muslims, and even in this country, for about eight hundred years, i.e., as long as the dominion of Islam lasted in this country, Friday was observed as a holiday. For this reason, in the state of Patiala, the holiday for Friday continued until those days, and in this country, there are three communities: Hindus, Christians, and Muslims. Hindus and Christians have been given the day of their religious customs by the government, i.e., Sunday, on which they observe their religious rites, which is generally a day off, but this third community, i.e., Muslims, are deprived of their festival day, i.e., Friday. Who among the Muslims in British India is not amazed by this act of generosity

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Regarding the Suspension of Friday Prayers

It is not said that if only Friday were declared a holiday, but in this era of Lord Curzon's rule, when Lord Curzon has shown such generosity and compassion by granting Muslims their mosques, then they should also fulfill this important matter of mosques, which is the Friday prayer. The mosque is like a table or a platform where bread is placed, but the Friday prayer is the actual bread. The main purpose of all mosques is the Friday prayer. Will our noble Lord Curzon keep us just with the table but not the bread? Such an invitation is incomplete, and it is not hoped that a generous Lord who is indifferent to the desires of young men will accept such a deficiency. And if after this indifferent Lord, who is less hopeful that his counterpart will be found, then attention cannot suggest that the desire of Muslims will ever be fulfilled by another Lord. This desire is such that its fulfillment will draw the hearts of Muslims towards the British government with an irresistible attraction, and the list of favors that this government has bestowed upon Muslims, if this favor is also granted that generally Friday is declared a holiday, then this favor will be such that it will be worthy of being written with gold... If the government opens the holiday for Muslims on this memorable day of Friday or if it cannot be done, then even a half-day holiday is given, I cannot understand if there is any action more pleasing to the common hearts, but since the government's generosity is not limited and if attention is paid, there is no concern about it, therefore, only a half-day holiday is a trivial matter. It is certain that the noble government will grant a full-day holiday on this blessed occasion, and this is the expectation of Muslims.

(Al-Hakam, January 24, 1903, pages 5-6)

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Friday Prayers and Eid

167

Regarding the Second Sermon of Friday Prayers

Hazrat Sahibzada Mirza Bashir Ahmad writes that Munshi Zafar Ahmad Kapoorthali narrated to me that after meeting Hazrat Masih Maud (peace be upon him), I kept going to Qadian. Many times, it happened that I used to deliver the sermon in the Friday prayers, and Hazrat Sahib and Hafiz Hameed Ali were only the followers. I said, "I do not know how to deliver the sermon." Hazrat replied:

"Recite some prostrations and sit down and recite some blessings. In those days, Al-Haibakhsh Akontant, Abdul Haq Akontant, and Hafiz Muhammad Yousuf were all disciples of Maulvi Abdul Haq Ghaznavi. They used to come very often. Once, I went to Qadian, so they were also there. Lifetime Achievement. A person asked, 'What is lifetime achievement, which people perform before Eid al-Adha?' He said:

'In my opinion, these are futile matters. The answer that Hazrat Ali gave to a person when a person was offering prayers at a time when I was not allowed to pray. His complaint was made to Hazrat Ali, and you replied that I do not want to be an example of this verse: 'Have you seen the one who forbids a servant when he prays?' (Al-Alaq: 10-11). It means you have seen that which prohibits a praying person. The one who remains can't be compensated. Yes, fasting can be compensated. And the person who intentionally leaves it for the sake of performing lifetime achievement on that day is a sinner. And the one who repents and performs it is forgiven. And the one who performs it with remorse and with the intention that in the future

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Friday Prayers and Eid

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Regarding the Prohibition of Leaving Friday Prayers

Not offering Friday prayers is not a matter of inconvenience. We only present the response of Hazrat Ali in this matter. (Al-Badr, May 1903, page 114)

A person asked, "I had abandoned prayers for six months. Now should I offer all the missed prayers?" He was advised:

"There is no need to make up for missed prayers. The remedy for this is sufficient."

Exception for Women for Friday Prayers

Al-Badr, December 31, 1908, page 5

Someone inquired about the obligation of Friday prayers for women. Hazrat Al-Quds replied:

"This matter should be examined in light of the practices and teachings. We cannot interpret it beyond what is established by Sunnah and Hadith. When the Holy Prophet (peace be upon him) exempted women, then this ruling is only for men." (Al-Badr, September 11, 1903, page 366)

Eid-ul-Fitr in Qadian

Al-Badr Qadian mentioned the joyous occasion of Eid-ul-Fitr as follows: Before the Eid prayer, Hazrat Masih Maud (peace be upon him) arranged for sweet rice for the companions in Langar Khana, and all the companions partook of it. Two teachers from the Madrasa Taleem-ul-Islam collected the Fitra from the residents of the Madrasa and the orphan students, which should be given by every believer before the Eid prayer. Around eleven o'clock, the chosen one of Allah, the adornment of the garments of the prophets, appeared in simple attire at Masjid Aqsa, where the companions were eagerly waiting, rushing to kiss Hazrat Al-Quds's hand and congratulating him on Eid. In the meantime, Hakim Noor-ud-Din Sahib arrived, and you led the Eid prayer.

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Friday Prayers and Eid

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Recitation and Seven Takbirs Before Eid Prayers

In each of the two units of Eid prayers, seven takbirs are recited before Surah Al-Fatihah, and according to the practice of Hazrat Al-Quds (peace be upon him), the hands are raised up to the ears with each takbir. (Al-Badr, January 9, 1903, page 85)

Memories of Beloved Ahmad's Beautiful Conversations

Hazrat Pir Siraj-ul-Haq Nu'mani Sahib writes under the title "Beloved Ahmad's Lovely Conversations": I remember well that Hazrat Khalifa I used to lead the Eid prayers. Hazrat Masih Maud (peace be upon him) said to me under a big tree, 'Usually, Maulvi Nur-ud-Din leads the prayers. Today, tell Syed Muhammad Ahsan Sahib to lead the prayers and also deliver the sermon.' I conveyed this to Khalifa I, and he said, 'It's better.' Then Hazrat Al-Quds (peace be upon him) said, 'Maulvi Sahib (Amrohi), you lead the prayers today.' So, Maulvi Sahib led the prayers. Before the prayers, Maulvi Sahib mentioned that in Sahih Bukhari, it is mentioned that in the first unit, seven takbirs are recited, and in the second, five takbirs are recited. Should I act upon this? Hazrat Al-Quds replied, 'What's the harm? Yes, do it. The point is that Eid prayers were always offered as per the Hanafi practice, but this year, seven and five takbirs have become common.' (Al-Hakam, May 14-21, 1919, page 6)

Separation of the Sermon and the Imam

Hazrat Sahibzada Mirza Bashir Ahmad writes that upon reaching Masjid Aqsa, as usual, following the practice of Maulvi Abdul Karim Sahib, the Eid prayers were offered, including a special congregation, but the sermon for Eid was delivered by Hazrat Al-Quds. (Sirat-ul-Mahdi, Volume 2, page 367)

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Chapter: Mosques

170

Regarding the Nature of Mosques

Hazrat Majid stated:

"Mosques are currently a great necessity for our community. This house of God becomes the foundation when a mosque is established in a village or city. If there is a village or city where Muslims are few or not present, and there is a need to promote Islam, then a mosque should be built even if it is simple. Then God Himself will attract Muslims to it, but the condition is that the intention in establishing the mosque should be solely for God. Only that should be done for the sake of God. No personal motives or any evil should be involved, then God will grant blessings. It is not necessary that the mosque be adorned and a solid structure. Rather, only the land should be acquired, and the boundaries of the mosque should be marked, and some shelter like branches should be provided for protection from rain, etc. God Almighty does not like extravagance. The mosque of Hazrat Ali was made of a few date palm branches, and it continued to be used. Then Hazrat Uthman built a solid structure because he had a desire for it in his time. I feel that the rhyme of Hazrat Sulaiman and Uthman fits well. Perhaps they had a desire for these things for the same occasion. The purpose is that each community should have its own mosque where their Imam is present, and where preaching and other activities take place, and the people of the community should all gather to offer congregational prayers in that mosque. There is great blessing in congregation and unity. Unity brings about progress and this is the time when unity and agreement should be greatly promoted, and minor issues that cause division should be overlooked. (Al-Badr, August 24, 1904, page 8)

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Chapter: Mosques

171

Hazrat Majid

Bringing a Part of the House into the Mosque

Someone wrote a question asking, "My grandfather had built only a part of the house as a mosque, and now there is no need for it. Should it be integrated into the house?" The response was:

"Yes, integrate it."

Request for Donations for a Mosque

(Al-Hakam, October 17, 1902, page 11)

A letter came saying that we want to build a mosque and also request donations from you. Hazrat Masih Maud (peace be upon him) replied:

"We can give, and this is not a big deal, but while we have big and important expenses, being involved in such expenses is considered extravagance. How we should be involved in these expenses is a matter of concern. The mosque being built here is the House of God, and that is Masjid Aqsa, which is the foremost. People should contribute by sending money for its rewards. Our friend is the one who accepts our words, not the one who puts his words forward. Imam Abu Hanifa was approached by a person saying, 'We are starting to build a mosque. You also contribute some donations.' He excused himself saying, 'I cannot contribute anything to it, although if I wanted, I could have given a lot. However, he only asked for donations. In the end, he gave a coin near a wall. In the evening, that person returned with the coin and said, 'Hazrat! This turned out to be a counterfeit coin.' He was very pleased and said, 'It's good. Actually, I didn't want to give anything. There are many mosques, and I find it extravagant to be involved in them.' (Al-Hakam, May 24, 1901, page 9)

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Chapter: Funeral Prayers and Burial

172

Following the Sunnah of Surah Yaseen

Regarding Funeral Prayers and Burial

Hazrat Sahibzada Mirza Bashir Ahmad writes that Mian Abdullah Sahib Sonori narrated that during the birth of Bashir Awwal, I was in Qadian. Around midnight, Hazrat Masih Maud (peace be upon him) arrived at the mosque and said to me, "There is a lot of pain in our house. You read Yaseen here, and I will go inside and read it. This reading reduces the pain of the sick. Therefore, even in the state of death, Yaseen is read for the deceased so that there is no pain for the dying person, and the pain is relieved before death. After that, Hazrat went inside, and I started reading Yaseen. Before I could finish, you smiled and came back to the mosque and said, "A boy is born in our house." Then Hazrat went inside, and I, in the excitement, climbed up the mosque and started congratulating loudly. Misconceptions of the common people regarding death:

"Dying on a Friday, remaining conscious at the time of death, or having a fair complexion are not signs of faith as per the general rule because many also die on this day. Their consciousness remains, and their complexion is fair. The real point is that some diseases are like this, for example, smallpox, where the patients remain conscious until the end. Even some types of plague are like this, where the patients remain conscious until the end."

(Sirat-ul-Mahdi, Volume 1, page 66)

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Chapter: Funeral Prayers and Burial

173

Funeral Prayers and Burial

On occasions, we have seen that the patients were recited the Kalimah and Surah Yaseen. Afterward, he passed away, and then the same evil deeds were started, indicating that he did not accept faith sincerely. If it were a genuine acceptance, he would never have engaged in such deeds. Indeed, reciting the Kalimah at that time does not signify faith. It is merely a fear-based acceptance, which is not accepted. (Al-Badr, January 16, 1908, page 3)

Performing the Ritual Bath. Use of Berry Leaves

Hazrat Sahibzada Mirza Bashir Ahmad writes that Mian Shafi Ahmad Sonori informed me in writing that during the demise of Hazrat Masih Maud (peace be upon him), I was in Lahore and used to stay at Khwaja Kamal-ud-Din Sahib's place. When you passed away, I and another Ahmadi youth went to fetch berry leaves for your ritual bath. I do not remember if any elder had asked to bring the leaves. I was crying, and there were some berry leaves on the back of the Islamic College. I had brought those leaves. The water was warmed, and you were given a bath with that water. (Sirat-ul-Mahdi, Volume 1, page 749)

Offered Funeral Prayer for Everyone

Qazi Syed Amir Hussain's young child passed away, and Hazrat Masih Maud (peace be upon him) also attended the funeral and led the prayer himself. Generally, if Hazrat Masih Maud (peace be upon him) was present, he would lead the funeral prayer himself. At that time, there were only ten to fifteen people present at the funeral. After the prayer, someone requested, "Please pray for me as well." You replied, "I have already offered the funeral prayer for everyone. This meant that for all those who participated in the funeral prayer, you had already prayed for them during the funeral prayer." (Zikr-e-Habib by Hazrat Mufti Muhammad Sadiq Sahib, pages 161-162)

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The Funeral of Hazrat Masih Nasri

Dr. Syed Abdul Sattar mentioned that a person, Munshi Rahim Bakhsh, was strongly opposed, but after reading the Golviya gift, he acknowledged the death of Masih and also asked me if I should offer the funeral prayer for Masih. I replied that after seeking guidance and inspiration, Hazrat Al-Quds will respond. He said:

"Offering funeral prayers for the deceased is a supplication; there is no harm. Offer it."

Prayer at the Family Cemetery

(Al-Hakam, November 10, 1902, page 7)

Hazrat Sahibzada Mirza Bashir Ahmad writes that Maulvi Sher Ali Sahib once mentioned that Hazrat Al-Quds, on an extraordinary western stroll, deviated from the path and went to the Eidgah cemetery and then stood facing south in the cemetery for a long time offering prayers. The gravedigger asked if he had placed a specific grave in front. Maulvi Sahib replied that he had not thought so, and at that time, he understood in his heart that since the graves of Hazrat Al-Quds's relatives were there, Hazrat Al-Quds had prayed for them. Khaksar mentions that Sheikh Yaqub Ali Sahib wrote that once Hazrat Al-Quds had prayed at his mother's grave. Maulvi Sahib also mentioned that when Hazrat Al-Quds's daughter, Ummatul Nasir, passed away, Hazrat Al-Quds had taken her to be buried in the same cemetery and personally carried her to the grave. Someone wanted to move forward to take the girl, but you said, "I will take her myself," and Hafiz Roshan Ali Sahib narrates that at that time, Hazrat Al-Quds had also shown the grave of some elder there. (Sirat-ul-Mahdi, Volume 1, pages 204, 203)

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The Wisdom of the Chelum

Hazrat Sahibzada Mirza Bashir Ahmad writes that Mian Abdullah Sahib Sonori once mentioned that it was said that the custom of the Chelum, i.e., distributing food on the fortieth day after the deceased's passing, is opposed by many non-followers, and they say that if food has to be distributed, it should be done on some other day. On this, Hazrat responded:

"The fortieth day is a day of hospitality. Just as food is distributed when a girl is married off, similarly, food is also distributed on the day of the deceased's passing so that the deceased's soul is comforted. Therefore, on the day of the deceased's passing, food is also distributed to strangers so that the reward reaches the deceased. It seems that the soul's connection with this world is completely severed after forty days. Khaksar adds that Hazrat Sahib himself mentioned the wisdom behind this custom; otherwise, he was not bound by such customs. Visiting Graves

(Sirat-ul-Mahdi, Volume 1, pages 167-168)

Hazrat Sahibzada Mirza Bashir Ahmad writes that Mahtr-e-Mah Kaneez Fatima Sahiba, the wife of Mir Qasim Ali Sahib, communicated through the committee of Amma Allah Qadian via writing that Hazrat Sahib was in Delhi in 1905 and took my allegiance there as well. I prayed. There was a heavy enemy attack outside. I kept looking at your face repeatedly because it was so intense outside, and Hazrat Sahib was sitting like a lion. You said, 'Call Sheikh Yaqub Ali Sahib. Bring the car.' Mir Sahib asked, 'What is the need for the car?' You said, 'We have to go to Qutb Sahib. I said, 'Hazur, he is such a creation. How will you pass through them?' You replied, 'I will see and come out from among them.' Mir Sahib's fountain was also there.

(Zikr-e-Habib by Hazrat Mufti Muhammad Sadiq Sahib, page 66)

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There were two carriages waiting. We all filled the carriages with Hazrat Sahib's family and set off. First, we visited the grave of Mir Nasir Nawab Sahib's father and stayed there for a long time, offering prayers with closed eyes. After that, you visited the grave of Hazrat Nazam-ud-Din Waliyah. You carefully observed all the graves. Then the people near the grave asked you what you thought of him. You replied, "We consider him a great man." Then you gave some money to the people near the grave, which I don't remember how much. Then you went with the people near the grave of Qutb Sahib. They respectfully helped you out of the carriage and took you inside the grave because women are not allowed inside the grave of Hazrat Nazam-ud-Din Waliyah. Those people asked you for food. You said, "We eat the food of the deceased. It is your kindness. You also gave something to the people there. Then you returned home in the evening. Some people accompanied you for a certain distance. Asking for help from the dead is not permissible."

"God did not mention asking for help from the dead but mentioned the living. God Almighty has bestowed great favor by entrusting Islam to the living. If Islam were entrusted to the dead, who knows what calamity would come. Where are the graves of men? Are there few graves in Multan? If there are a few graves, then the graveyard of Gurdashtan is famous. I also went to Multan once. Wherever you go near a grave, people start taking off their clothes. Look at the chaos in the holy city. What is happening? Going to the cemetery and asking for help from the dead is not permissible."

(Sirat-ul-Mahdi, Volume 2, pages 200-199)

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Look at the market of innovations and traditions. If you observe men, you will reach the conclusion that apart from innovations and forbidden acts, there is nothing. The straight path prescribed by Allah is the path of the living, not of the dead. So, whoever desires to find God and meet the Ever-Living God, the Living Prophet, and the Living Book, and in a religion where the chain of the living continues perpetually, and in every era, a living person comes who generates living faith in the existence of Allah Almighty. If such a living person, leaving him, roams around the decayed bones and graves, then indeed it is a matter of wonder and astonishment!

Visiting Graves and Seeking Intercession

Question: Is it permissible to go to the cemetery and ask for intercession?

Answer: Going to the graves for vows and seeking intercession is not correct. However, going there to learn a lesson, remember one's death, is permissible.

Transporting the Deceased in a Carriage

(Al-Hakam, May 31, 1903, page 9 footnote)

Regarding the desired person who dies from this disease (i.e., plague), he is a martyr. There is no need for washing him, nor for dressing him in new shrouds. Let his clothes remain, and if possible, place a white sheet over him. Since after death, the poisonous effect in the deceased's body is more.

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Progress is hindered when everyone gathers around it. Two or three people should lift its four corners, and the rest should stand at a distance, for example, a hundred steps away, and offer the funeral prayer. The funeral is a supplication, and it is not necessary for a person to stand at the head of the deceased. If the graveyard is far away, for example, in Lahore, the deceased can be carried in a carriage or cart, and no wailing or lamentation should be done. Objecting to the actions of Allah is a sin. Visiting graves in the morning is a Sunnah.

"The Badr newspaper of April 4, 1907, page 6, mentions Hazrat Masih Maud's journey to Delhi. The editor writes: In the morning, Hazrat Masih Maud arrived at the men's quarters. The mention of Delhi's tour came up. He said: Bloodshed is not incorrect here, but there are some graves of the saints of Allah. We will also go there. He said: Make a list of such saints so that arrangements can be made for the visit. The attendees noted these names: (1) Shah Wali Allah Sahib, (2) Khwaja Nazam-ud-Din Sahib, (3) Qutb-ud-Din Sahib, (4) Khwaja Baqiullah Sahib, (5) Khwaja Mir Dard Sahib, (6) Nasir-ud-Din Sahib, the Lamp of Delhi. The arrangement of carriages was made, and Hazrat, along with the carriage bearers, boarded the carriages and first reached the shrine of Khwaja Baqiullah. On the way, Hazrat mentioned about visiting graves:

"There is a spirituality in the graveyard, and visiting graves in the morning is a Sunnah. It is a rewarding act, and it reminds a person of their place. A person is a traveler in this world. Today, they are on the earth, tomorrow beneath it. It is mentioned in a Hadith that when a person reaches the grave..."

(Badr, April 4, 1907, page 6)

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When you go to the grave, say, "Peace be upon you, O inhabitants of the graves, from the believers and the Muslims, and we, if Allah wills, are coming to join you."

What prayer should be made at the grave?

While mentioning Hazrat Masih Maud's journey to Delhi, the editor of Al-Badr writes:

When we reached the shrine of Khwaja Baqiullah, we noticed that many graves were close to each other and mostly mingled with the ground. I observed that Hazrat Al-Quds walked very cautiously between those graves so as not to step on anyone. Upon reaching the grave of Khwaja Sahib, you raised both hands in prayer and offered a heartfelt supplication. After the prayer, you were asked what prayer should be made at the grave, to which you replied:

"Prayers of forgiveness should be made for the occupant of the grave, and one should also pray for oneself to seek forgiveness from Allah Almighty. A person is always in need of praying to Allah."

A poem about the grave of Hazrat Sahib Maud has been written. After the prayer, you read that poem and instructed the helpless scribe to copy it. Another instance mentioned in the Badr newspaper:

When Hazrat Masih Maud (peace be upon him) went out for a morning walk with the servants, you visited the grave of Hazrat Maulvi Abdul Karim Sahib and raised your hands in supplication. After the prayer, a person asked some questions that are worth mentioning in this column. Question: What should be recited while standing at the grave?

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Answer: One should pray for the deceased that Allah Almighty forgives the sins and shortcomings committed by the deceased in this world and also pray for the deceased's survivors.

Question: Which verse should be recited during the prayer?

Answer: These are formalities. Pray in your own language, which you know well and which stirs your emotions. Pray for the deceased.

It is permissible to build a solid grave for protection

(Badr, January 19, 1906, page 6)

A person asked whether to build a grave for his deceased brother or not. The response was:

If solid graves, decorations, and domes are built for show and display, then it is forbidden. But if it is said that in every situation and every place, only raw bricks are laid, then this is also forbidden. Actions are based on intentions. It is appropriate for us to solidify some graves for reasons such as floods, for example, in some places, floods come, and dogs and vultures take out the dead from the graves. There is also respect for the deceased. If such reasons arise, then to the extent that there is no show but to protect from harm, solidifying the grave is permissible. Allah and His Messenger have also honored the deceased. Otherwise, honor is not necessary. What is the need for washing, dressing, and applying fragrance like the Magians do? Throw in front of animals like animals. A believer does not want humiliation for himself; protection is necessary. As long as the intention is correct, Allah does not blame. Look, divine wisdom wanted that the grave of the Holy Prophet (peace be upon him) should have a solid dome and many graves of elders are solid, for example, Nazam-ud-Din, Fareed-ud-Din,...

(Badr, January 19, 1906, page 6)

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Qutb-ud-Din, Muin-ud-Din, may Allah have mercy on them, were all righteous individuals. Protecting and maintaining the graves

Funeral Prayers and Burial

(Al-Hakam, May 17, 1901, page 12)

Hazrat Nawab Muhammad Ali Khan Sahib wrote a letter to Hazrat Masih Maud (peace be upon him) regarding the maintenance of some graves, in which you wrote:

"The condition of the graves in Bahishti Maqbara is deplorable. Firstly, due to the drains, water accumulates and remains stagnant in the graves, and these drains are necessary for the trees. Then, the water that comes is more than the surface of these graves, some of which are two feet below. Now, there is normal watering, and most of the graves get submerged due to these rains. Initially, the graves of Sahib-e-Noor and Ghosan were submerged, which I (had) corrected. Now, these graves are submerged, and it is visible that water has come through the drains. So, any recommendation regarding this, Mr. Sahib, will be that as long as there is a fear of the damage due to the flood, it is not known if something bad happens. Therefore, it is very respectful to suggest that if you instruct, I will solidify the graves of my household members and another (or) as you instruct. In response to this, Hazrat wrote:

"In my opinion, due to the fear of damage from the flood, there is no harm in solidifying (the graves) because actions are based on intentions. Remaining objections of the opposing people cannot be reduced in any way."

(Maktubat-e-Ahmad, Volume 2, page 310)

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Is reciting the Fatiha permissible?

A question was raised that after someone's death, people gather at one place for a few days and recite the Fatiha. Reciting the Fatiha is a supplication, so what is the objection in it? It is observed that apart from absence and senseless talk, there is nothing. Then the question arises, did any Prophet, noble companion, or great Imam do this? If not, then what is the need to open the door of innovations? Our religion is such that there is no need for this practice; it is forbidden. Those who cannot participate in the funeral prayer should offer their own supplications or recite the Fatiha in absentia."

The reward of food reaches the deceased

(Badr, May 9, 1907, page 5)

A written question was presented whether during the days of mourning, giving bread and other food as a reward to the souls of the deceased Imams is permissible or not. It was answered:

Generally, it is known that the reward of food reaches the deceased, but accompanying it with the rituals of polytheists is not desirable. Performing rituals like the Rafidis is forbidden."

(Al-Hakam, May 17, 1901, page 12)

A person asked whether it is permissible to cook and serve food to earn rewards for the soul of Hazrat Syed Abdul Qadir. The response was:

The reward of food reaches the deceased. If food is cooked and served to earn rewards for the past elders, it is permissible, but every action is based on intention. If someone is determined to do such actions...

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Is it permissible to set a specific date for serving food and consider it obligatory to serve food for oneself?

It is a form of idolatry to have such meals, and taking and giving such meals is all forbidden and involves associating partners with Allah. Then, it is essential to consider the intention even in setting a date. If a person is employed and, for example, can only get a day off on Friday, it is not necessary for him to set Friday as the day for such activities. The purpose is that as long as an act involving idolatry is not performed, serving food to someone for the sake of reward is permissible.

(Badr, August 8, 1907, page 5)

Is it permissible to give alms and recite the Holy Quran on behalf of the deceased?

Question: Can alms and recitation of the Holy Quran benefit the deceased?

Answer: Alms given for the deceased do reach them, but there is no evidence from the Holy Prophet (peace be upon him) and his companions regarding reciting the Holy Quran for them. Instead, it is supplication that should be made for the deceased. Giving alms and praying for the deceased is a practice proven from the Sunnah of a hundred and twenty-four thousand prophets, but it is even better when a person gives with their own hands because through this, a person affirms their faith.

(Badr, January 19, 1906, page 6)

Peer Siraj-ul-Haq Naumani Sahib writes under the title "Beloved Ahmad's Lovely Sayings" that once after the morning prayer, Hazrat Al-Quds used to sit in the blessed mosque as per the instructions. A person stood up and said that those who recite the Holy Quran and send the reward to the souls of deceased men, does their reward reach them or not? Hazrat Al-Quds replied:

"The reward of those who recite the Holy Quran and send the reward to the souls of men does reach them. It is a hundred and twenty-four thousand prophets' Sunnah to give alms and pray for the deceased, but it is better when a person gives with their own hands because through this, a person affirms their faith."

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There is a difference among scholars regarding... the reward of reciting words and the words of Allah does not reach our deceased. The Quran was revealed for action, not to be recited like a parrot... even if this were the case, it would have been mentioned in the Quran. Look, the Holy Prophet (peace be upon him) upon whom this Quran was revealed, was the foremost of those deserving it. You have come in relation to "I am the first of the believers," and see, it is mentioned in the Quran: "Indeed, Allah and His angels send blessings upon the Prophet. O you who have believed, ask [ Allah to confer] blessing upon him and ask [ Allah to grant him] peace." (Al-Ahzab: 56) Meaning, Allah and His angels send blessings upon the Prophet, so O believers, you also send blessings and peace. The meaning of blessings is supplication, and the meaning of peace is supplication. Supplication has come. It is not that Allah and His angels recite the Quran and send the reward. O believers, you also recite the Quran and send peace to the soul of the Prophet... the reward of the Quran does not reach, supplication should be made, and supplication is mentioned in the Hadiths. Therefore, "Peace be upon you, O inhabitants of the graves," and for the Holy Prophet (peace be upon him), send blessings: "O Allah, send blessings upon Muhammad." This is done to reach Allah by acting upon it and establishing a firm connection with Him, and to achieve spiritual stations, etc., etc. Yes, charity and... (Al-Hakam, May 14-21, 1919, page 8)

The reward of charity reaches. When there is mourning, showing sympathy

A question was raised regarding whether it is permissible that when mourning occurs at a brother's house, another friend prepares food at their own house. It was said, not only is it permissible, but it is necessary from a brotherly sympathetic perspective that this should be done."

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Dying of the plague by any Ahmadi

It is absolutely impermissible for some opponents to question why some members of our community die from the plague. We have never predicted that a person who pledges allegiance to us will never be afflicted by the plague. Indeed, we say that the elite class of people do not die due to such diseases. No Prophet, truthful companion, or saint ever perished due to the plague. Even during the era of Hazrat Umar (may Allah be pleased with him), there was a plague, but did it have any effect on Hazrat Umar? None of the distinguished companions were affected by the plague. One hundred and twenty-four thousand prophets have passed, can anyone claim that any of them died from the plague? Yes, it is undeniable that during such epidemics, some common believers (notables) are affected but they become martyrs. Allah forgives their weaknesses and sins just as He forgave the sins committed in those battles that the Holy Prophet (peace be upon him) waged against the disbelievers. Although it was foretold that the disbelievers would be cast into Hell in those battles, some Muslims were also killed, but none of the elite class companions like Hazrat Abu Bakr or Hazrat Umar became martyrs, nor did the Holy Prophet (peace be upon him) become a martyr. This indicates that in such wars, the highest-ranking individuals are not included in martyrdom. Similarly, in the case of the plague, if any member of our community is afflicted, it is a means of martyrdom for them, and Allah will reward them for it.

The angels recite the funeral prayer of an Ahmadi martyr

It was mentioned that in a small village, there is only one Ahmadi household, and some opponents are so prejudiced that they say if an Ahmadi dies, they will not offer the funeral prayer. Hazrat said:

"The reward of charity reaches. When there is mourning, showing sympathy."

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What is the point of offering the funeral prayer for such opponents who openly curse the Ahmadis? The funeral prayer is a supplication. What effect does the supplication of a person who is already under the wrath of Allah have? The funeral prayer of an Ahmadi martyr will be offered by angels. Do not pay any attention to such people and put your trust in Allah. Regarding offering the funeral prayer for a deceased who was openly a disbeliever and a liar, there is no objection because the Knower of the unseen is Allah. It was said: Those who are our disbelievers and openly curse us, do not greet them with peace nor meet and eat with them. Yes, buying and selling is permissible, there is no favor in that. The one who shows that I am neither from here nor there is actually our liar, and the one who does not believe us and says that I know them well is also an opponent. Such people are actually hypocrites by nature. Their principle is that with Muslims they do not have any connection with Allah. Apparently, they say that we do not want to hurt anyone's feelings, but either see that the person will be hurt in one way or another. On another occasion, you said: "O Allah, send blessings upon Muhammad." This is done to reach Allah by acting upon it and establishing a firm connection with Him, and to achieve spiritual stations, etc., etc.

The reward of charity reaches. When there is mourning, showing sympathy

A question was raised regarding whether it is permissible that when mourning occurs at a brother's house, another friend prepares food at their own house. It was said, not only is it permissible, but it is necessary from a brotherly sympathetic perspective that this should be done.

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Is it permissible to offer the funeral prayer for every deceased individual?

Yes, it is permissible to offer the funeral prayer for everyone. However, if there is a staunch opponent or concerns of corruption, then it should not be offered. It is not obligatory for our community to offer funeral prayers for those outside the community. "And ask forgiveness for them. Indeed, your supplication is a source of tranquility for them." (At-Tawbah: 104)

Here, supplication refers to the funeral prayer, and "a source of tranquility for them" indicates that the prayer of the Holy Prophet (peace be upon him) brought peace and comfort to the sinners. The funeral of opponents who die of the plague

(Badr, November 14, 1902, page 19)

A person asked whether it is permissible to offer the funeral prayer for those who die of the plague in our village, as most opponents do. It was answered:

It is sufficient if even one person goes to the funeral, but now there is a person afflicted with the plague whom God prevents from going. The other person is an opponent, whether he wants it or not, it is not permissible to interfere. God says leave such people completely, and if He wills, He will make them friends, meaning they will become Muslims. God has guided this series on the path of Prophethood. There will be no benefit from stubbornness; rather, you will affirm your share of faith.

The issue of offering the funeral prayer for non-Ahmadis

Hazrat Khalifatul Masih II said:

(Badr, May 15, 1903, page 130)

A question arises about offering the funeral prayer for a non-Ahmadi. It is difficult because Hazrat Masih Maud (peace be upon him) allowed offering the funeral prayer in some cases.

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There is no doubt that there are instances where this is known, and a letter has also been received which will be considered. However, the practice of Hazrat Masih Maud (peace be upon him) is contrary to this. For example, your son passed away, who also verbally affirmed it. When he passed away, I remember you were pacing back and forth and saying that he had never committed any evil, but remained obedient to me. Once I fell severely ill, and the intensity of the disease troubled me. When I regained consciousness, I saw that he was standing beside me, crying in extreme pain. You also mentioned that he used to hold me in great esteem, but you did not offer his funeral prayer even though he was so obedient that some Ahmadis may not be as obedient...

It is known from the Quran that if a person who outwardly accepts Islam but is known to have disbelief in his heart, then his funeral prayer is also not permissible. Then how can the funeral prayer of a non-Ahmadi be permissible? How can the funeral prayer of a non-Ahmadi be permissible? (Anwar Khilafat, Anwar-ul-Uloom, Vol. 3, pages 148-149)

On another occasion, Hazrat Masih Maud (peace be upon him) said:

It is said that the funeral prayer of a certain non-Ahmadi was offered by Hazrat Masih Maud (peace be upon him). It is possible that you read it based on someone's request, but if someone swears and says that I had told Hazrat Masih Maud (peace be upon him) that so-and-so non-Ahmadi has passed away, and you should offer the funeral prayer, then you should offer it. The fact is that you were told to offer the funeral prayer of a certain person, and you understood and offered it assuming he was an Ahmadi. This is how it happened. Everyone knows about me that I do not consider it permissible to offer the funeral prayer of a non-Ahmadi. However, I also encountered a situation like this, and that was that there was a student here. He told me that his mother had passed away, so I offered the funeral prayer. I offered it, and later...

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It happened that she was a non-Ahmadi. The boy used to pray for his mother to become an Ahmadi, but I don't remember that now. Similarly, if Hazrat Masih Maud (peace be upon him) offered someone's funeral prayer, it is not a proof for us. Yes, if some credible individuals testify that we informed Hazrat Masih Maud (peace be upon him) that so-and-so non-Ahmadi has passed away, and you should offer the funeral prayer, then you should offer it. Until someone does so, it cannot be established that you have allowed offering the funeral prayer of a non-Ahmadi, and we have a strong evidence that when Hazrat Masih Maud's own son's body was brought, and you were asked to offer the funeral prayer, you refused. Then, regarding reading the funeral prayer of Sar Sid, a letter from the late Maulvi Abdul Karim is present that you did not offer it. Did they call you a disbeliever? Not at all. Their religion was such that they had no connection with anyone. When a letter was written about their funeral, as Maulvi Abdul Karim Sahib writes to a friend, you expressed your displeasure: "Remain silent upon hearing the news of the deceased. Our Lahore Jama'at sent a condolence to Wazirabad that the funeral should be offered there and then notes should be given that in every city of the Jama'at, the funeral should be offered on the same principle so that the youth can be assured that our community is a peaceful community. Upon this, Hazrat Sahib's face turned red. He said, "If people take any action against hypocrisy, they may be saved, but we may indeed incur divine wrath. And he said, "We are under the control of a stimulant. We cannot do anything without its movement. We do not utter a word against it and do not do anything else. We entrust everything to Allah." He said, "We are waiting for the change. If the whole world..."

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One should be pleased, and if God is not pleased, then we can never achieve the intended purpose."

So how can we consider offering the funeral prayer of a non-Ahmadi permissible? Funeral prayer and burial

(Al-Fadl, March 28, 1915, page 8)

Regarding the funeral of a person in doubtful circumstances

It was asked whether it is permissible to offer the funeral prayer of a person who was not part of this community?

Hazrat Masih Maud (peace be upon him) said:

"If he was opposed to this community and spoke ill of us and understood us in a bad light, then do not offer his funeral prayer. But if he was silent and in a neutral state, then it is permissible to offer his funeral prayer. Provided that the imam of the funeral prayer is from among you; otherwise, it is not necessary."

It was asked if the imam of the funeral prayer is not aware of the circumstances of Hazrat, should the funeral prayer be offered or not?

He said:

First, make him aware. Then if he confirms, it's better; otherwise, do not waste your prayer behind him. And if someone remains silent, neither confirming nor denying, then he is also a hypocrite; do not offer the funeral prayer behind him. If someone dies who is not among you and there are non-Ahmadis present who do not like that any one of you lead or participate in the funeral prayer and there is a risk of conflict, then leave such a situation. Engage yourself in some good deed.

(Al-Hakam, April 30, 1902, page 7)

In the blessed era of Hazrat Khalifatul Masih II, the Fatwa Department mentioned to Hazrat Masih Maud

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In light of the following fatwa, which was approved by the presence, the term "doubtful circumstances person" refers to someone who, although not formally part of the Ahmadiyya community, does not deny Hazrat Masih Maud (peace be upon him) and acknowledges the truthfulness of Hazrat Masih Maud (peace be upon him) in some way. Regarding such a person's funeral, Hazrat Masih Maud (peace be upon him) apparently saw no objection. Although isolation is preferred, the community's action regarding such a person is also based on the latter part of the guidance of the presence. That is, isolation has been considered better in any case. There is no objection in acting on the first part in appropriate circumstances (which can be permitted) even if the imam of the funeral prayer is not from among you. If the funeral prayer cannot be led by an Ahmadi imam, then the question of such a person's funeral does not arise. The letter of Hazrat Masih Maud (peace be upon him) dated February 23, 1902:

"If a person is openly abusive, calls us disbelievers, and is a staunch denier, then offering his funeral prayer is not correct in any way. But if a person's status is doubtful, as if he is in the colors of hypocrites, there is apparently no objection for him because the funeral is just a supplication, and isolation is better in any case."

Words can be revealed through the power of revelation

Hazrat Mufti Muhammad Sadiq Sahib narrates that Hazrat Masih Maud (peace be upon him) used to say, "The souls have a connection with the graves, and we say from our personal experience that communication can happen with men. But for this, there is a need for the power of revelation and perception. Not everyone can achieve this. The soul also has a connection with the grave and with the heavens. Where it finds a place."

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Regarding benefiting from deceased men

A person asked whether having a connection with a deceased man or benefiting from him also brings blessings?

It is said:

Sufis say that even after a person's death, blessings can be received, and they say that life is limited within a circle and expands after death. All agree to this extent that Hazrat Isa (Jesus) when he descends from the heavens, what will he do since he is not familiar with Arabic sciences, some say he will learn Arabic sciences, Hadith, and jurisprudence. Some say this matter is a cause of shame for them to be a student of a scholar. Therefore, it is believed that they will sit in the Prophet's (peace be upon him) grave and benefit from there, but in reality, these two things are incorrect, but it proves that they believe that blessings can be received from graves, but it is remembered that this matter should not be done in a way that leads to polytheism as commonly seen. Transferring a coffin from one place to another

Hazrat Mufti Muhammad Sadiq Sahib writes:

(Al-Hakam, December 10, 1905, pages 2-4)

Mirza Ayub Beg Sahib is one of those fortunate individuals whose demise had occurred many years before the establishment of the heavenly graveyard, but Hazrat Sahib permitted that his bones, brought in a box from Ferozepur district, should be buried in the heavenly graveyard. May Allah exalt him to high ranks in Paradise.

(Mention of Habib Hazrat Mufti Muhammad Sadiq Sahib, page 7 footnote)

Trust and burial, and seeing the face of the deceased

A question was asked in the service of Hazrat Khalifatul Masih II:

When my mother passed away, almost...

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Months have passed. Now the intention is to bring the coffin. At the time of death, I was not at home. Can I now open the coffin and see the face?

The answer is: Permission is granted to see. Hazrat Masih Maud (peace be upon him) had allowed to see the coffin of Mirza Ayub Beg, who was not in the coffin but the doctor can tell about the condition of the body, I cannot. If the condition of the body is bad, it has a negative impact. The statements of the Promised Reformer regarding legal matters (page 131)

When the coffin of Hazrat Maulvi Abdul Karim Sialkoti was taken out of the graveyard and buried in the heavenly graveyard, at that time, some people also wished to see the face. Therefore, Hazrat Pir Siraj-ul-Haq Numani writes:

"The day when the coffin of Maulvi Abdul Karim Sialkoti was taken out and the intention was to take it to the heavenly graveyard, many people requested to see from inside the coffin... But you did not approve of it. When they insisted a lot, you reluctantly allowed it, but I do not know whether you liked it or not because I also did not like that a corpse is a lie behind which they are. And the disobedience of the Holy One (peace be upon him) was also there. The burial after raising hands for supplication

Hazrat Pir Siraj-ul-Haq Numani writes that when the coffin of Hazrat Maulvi Abdul Karim Sialkoti was taken out of the graveyard and buried in the heavenly graveyard, on that day, before taking out the coffin, you raised your hands, stood near the grave, and prayed, and even after burial, you raised your hands and prayed. The ruling dated 14 to 21 May 1919, page 7)

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It was said:

"Fulfill your fasts for the sake of Allah with sincerity, and whoever is eligible for Zakat should give Zakat, and if Hajj has become obligatory on someone and there is no hindrance, then they should perform Hajj."

(Kashti Nuh, Ruhani Khazain Vol. 19, page 15)

Observing the New Moon

Allah Almighty has made the rules of religion easy and straightforward for the common people and has not burdened them with unnecessary details and complexities. For example, in the matter of fasting, it was not commanded that you should not determine the date of the appearance of the new moon until you are certain through the rules of astronomical calculations whether the moon will be twenty-nine or thirty. Until the sighting is confirmed, do not rely on it at all, and keep your eyes closed because it is evident that whether willingly or unwillingly, the precise calculations of astronomy become a noose around the neck of the common people and determining the date of the moon's appearance leads to unnecessary hardship and pain. It is also evident that many errors occur in such calculations, so this is a very simple matter and appropriate condition for the common people that they should not be dependent on astrologers and scholars and keep track of their own sighting date. Just understand it scientifically enough not to exceed your limits, and it should also be remembered that in reality, the empirical sighting is superior to mathematical calculations. When the European astronomers also considered the sighting more reliable, due to this good thought, they created various optical and visual instruments and within a few days through sighting, they discovered truths about the celestial upper and lower worlds. The truths about the Hindus' poor reasoning and their thousands of years of captivity due to their analogical obsessions were also revealed through sighting.

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What blessings are there in sighting? Encouraging sighting, Allah Almighty has urged for the foundation of blessings. Just think, even if the Europeans also sat in a dark room and wrote the orbits based on mere analogies and kept the rules of astronomical calculations, they would eventually discover the fresh and modern information about the moon, the sun, and the new stars. They write, "Open your eyes and see what blessings are there in sighting and what good results come from it." (Sarmaya-e-Urdu, Ruhani Khazain Vol. 2, pages 192, 193)

What to do if there is a mistake in moon sighting?

A friend from Sialkot has discovered that the moon was not sighted here on Tuesday evening but was sighted on Wednesday (while Ramadan had already begun). Therefore, the first fast was kept on Thursday. What should we do now? He said:

Instead, another fast should be kept after the month of Ramadan."

Testimony of Moon Sighting

(Badr, October 31, 1907, page 7)

Hazrat Sahibzada Mirza Bashir Ahmad writes that Mian Khair-ud-Din Sahib Sikhawani informed me in writing that once during Ramadan, he did not see the moon himself but kept the fast based on the testimony of some non-Ahmadis, and on the same day, we almost reached Qadian around noon and mentioned that we had kept the fast and Hazrat (peace be upon him) also came to the mosque. At that time, books of Hadith were also requested in the mosque, and a great attention was given because fasting was not observed in Qadian on that day. During this time, we...

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It was asked, "Did you keep the fast after sighting the moon yourself?" We replied, "Some non-Ahmadis had seen it. Upon our statement that the moon was sighted by non-Ahmadis, the book was closed, and it was said, 'We thought you had kept the fast after sighting the moon yourself. Therefore, investigations were initiated.'

Delay in Sehri

Hazrat Sahibzada Mirza Bashir Ahmad writes that Munshi Zafr Ahmad Kapurthali informed me in writing that I used to stay in a room attached to the blessed mosque in Qadian. Once, I was having Sehri when Hazrat Masih Maud (peace be upon him) arrived. Upon seeing, he asked, 'Do you eat bread with lentils?' and then called the attendant and inquired, 'Do you give such food to friends at Sehri time?' Here, those who are bubbles are not on a journey. Inquire from each one what their eating habits are and what they like to eat at Sehri. Prepare the same food for them. Then the attendant brought food for me, but I had already eaten, and the call to prayer had already been given. Hazrat said, 'Leave it. The call to prayer has been given. Do not think about it.' (Seerat-ul-Mahdi, Vol. 2, page 127)

Hazrat Sahibzada Mirza Bashir Ahmad writes that Dr. Mir Muhammad Ismail informed me that in 1895, I coincidentally spent the entire month of Ramadan in Qadian, and I performed Tahajjud prayers behind Hazrat Sahib every night, meaning Taraweeh. It was your habit to recite the first Witr in the beginning of the night and after performing eight Rakats in sets of two, complete the Tahajjud prayers at the end of the night. In which you always recited Ayat-ul-Kursi in the first Rakat.

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It was said:

"There is no god but Allah, the Ever-Living, the Sustainer of [all] existence," and in the second Rakat, the recitation of Surah Al-Ikhlas was recited, and in Ruku and Sujood, the recitation of "Ya Hayyu Ya Qayyum, bi-rahmatika astagheeth" was frequently recited. It was also recited that you could hear in your voice. You always used to have Sehri after Tahajjud prayers, and you delayed it so much that sometimes you were still eating when the call to prayer was given, and sometimes you continued eating until the end of the call to prayer. Khaksar states that the actual issue is that until the true dawn appears on the eastern horizon, having Sehri is permissible, and it has no relation to the call to prayer because the time for the call to Fajr prayer is also determined upon the appearance of the true dawn. Therefore, people generally consider Sehri to end with the call to prayer. In Qadian, since the call to Fajr prayer coincides with the true dawn, sometimes mistakes and carelessness may lead to it being before that. Therefore, in such situations, Hazrat Masih Maud (peace be upon him) did not pay attention to the call to prayer and continued having Sehri until the true dawn was clear, and indeed, the source of the Shariah does not dictate that when the true dawn of Fajr begins, eating should be stopped but rather the source is that when the common people perceive the whiteness of the morning, at that time, eating should be stopped. The term Chana Nacha is indicating the same thing. It is also mentioned in a Hadith that the Prophet (peace be upon him) said, "Do not stop eating at Bilal's call to Sehri, but indeed, keep eating and drinking until Ibn Umm Maktum gives the call to Fajr prayer." Because Ibn Umm Maktum was blind, and until people did not create a commotion that morning had arrived, morning had arrived, they did not give the call to prayer at that time.

(Seerat-ul-Mahdi, Vol. 1, pages 295, 296)

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An Example of Caution at Sehri Time

Hazrat Sahibzada Mirza Bashir Ahmad writes that Hafiz Noor Muhammad Sahib Faizullah Chak narrated to me that once during the month of Ramadan, someone gave the call to prayer before the actual time for Sehri. Hazrat Masih Maud (peace be upon him) came to the mosque and said, "I had just brought the glass of milk near my mouth at Sehri time when the call to prayer was given. So, I left the glass there." Someone remarked, "It's still time for you to eat and drink." Hazrat replied, "Our heart does not desire that anything is consumed after the call to prayer. Khaksar comments that if this tradition is correct, then it would indicate Hazrat's personal caution. Otherwise, Hazrat's practice was to determine the Sehri time not based on the call to prayer but on the appearance of dawn. Moreover, the emphasis was on waiting until the true dawn became apparent. It is clear that the Quranic verse indicates that the decision is based on piety and righteousness. While traveling, fasting is not obligatory.

(Seerat-ul-Mahdi, Vol. 1, page 520)

You were asked about the ruling on fasting while traveling. You replied:

"So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up]." (Al-Baqarah: 185) Meaning, the sick and the traveler are exempt from fasting. This is a command. Allah Almighty did not say that whoever wants can fast or not. In my opinion, a traveler should not fast, and since most people generally fast, if someone does so out of understanding, there is no issue. However, it is still advisable to consider making up the missed days later.

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Maulvi Nooruddin Sahib said that sometimes a person should observe fasts during the month. We want to say that once His Holiness also said that a person who observes fasts while traveling seems to be trying to please Allah Almighty with his strength. He does not want to please with obedience. This is a mistake. Obedience to Allah Almighty is true faith, not pretense. Travelers and the sick should not fast.

(Ruling dated January 31, 1899, page 7)

His Holiness found out that Sheikh Muhammad Chhutto had come from Lahore and some companions had also arrived. The purpose of going out based on the grandeur of His Holiness was to go out for a walk. There would be a meeting with the companions. Since it was already known to people that His Holiness would come out, most companions were present in the small mosque. When His Holiness came out of his door, the usual servants ran towards you. After looking at Sheikh Sahib, you greeted him with the Sunnah greeting:

"His Holiness, are you well? You are one of our old acquaintances. Baba Chhutto. Thank God."

His Holiness said: It is your duty to ensure that they do not face any trouble. Make complete arrangements for their meals. Tell me whatever they need, and emphasize on Mirza Najmuddin to prepare the food they like for their meals.

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Hakim Muhammad Husain: "Very well, Your Holiness. InshaAllah, there will be no trouble."

His Holiness: (Addressing Baba Chhutto) "You are a traveler. You must not be fasting, right?"

Baba Chhutto: "No, I am fasting. I have kept my fast."

His Holiness: "The main point is that acting upon the permissions of the Holy Quran is also righteousness. Allah Almighty has granted permission and exemption to travelers and the sick to fast on other days, so this command should also be acted upon. I have read that most elders have gone towards the view that if someone fasts while traveling or in sickness, it is a sin. Because the intention is indeed the pleasure of Allah Almighty, not one's own will. Obedience to Allah Almighty is in following His command, and no personal interpretation should be added to it. He has given this command: 'So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up].' (Al-Baqarah: 185) There is no restriction mentioned in it whether it is a journey or an illness. I do not fast in the state of travel, and similarly in the state of illness. Therefore, today my health is not good, and I have not fasted. Due to moving around, there is some reduction in sickness, so I will go out. Will you also go, Baba Chhutto?"

Baba Chhutto: "No, I cannot go. You go. This command is indeed there, but there is no trouble in traveling. Then why should fasting not be observed?"

His Holiness: "This is your own opinion. The Holy Quran has not mentioned hardship or ease. Now you have become very old. Life has no credit. A person should choose the path that pleases Allah Almighty and finds the straight path. Baba Chhutto: "I have come for the same reason, to benefit from you. If this path is rough, then it is easy that we may die in ignorance."

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His Holiness said: "Yes, this is very good. Let me come a little closer. You rest. Saying this, His Holiness took the walk." (Al-Hakam, January 31, 1907, page 14)

There was a mention of fasting for the sick and travelers. Hazrat Maulvi Nooruddin Sahib said that Sheikh Ibn Arabi stated that if a sick or a traveler fasts during the days of Ramadan, then it is obligatory for them to observe fasting after the month of Ramadan because Allah Almighty has stated:

"So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up]." (Al-Baqarah: 185)

Meaning, the sick and the traveler should fast on other days after the month of Ramadan. Allah Almighty did not say that those who fast during those days out of their own will or desire should fast later. Allah's explicit command is that they should fast later. Fasting on other days is obligatory. If fasting is observed during the days in between, it is an additional act and a personal desire. It is the desire of their hearts. It cannot be considered as obedience. Hazrat Masih Maud (peace be upon him) said: "A person who fasts while being sick or traveling is disobeying the clear command of Allah Almighty. Allah has clearly stated that the sick and the traveler should not fast. Health should be regained after sickness, and fasting should be observed after the end of travel. Acting upon this clear command of Allah Almighty is righteousness. Salvation is through grace, not by showing the strength of one's actions. Allah Almighty has granted permission and exemption to the sick and travelers to fast on other days, and this command should be followed. I have read that most elders have inclined towards the view that fasting while traveling or being sick is a sin because the intention should be to seek the pleasure of Allah Almighty, not to fulfill one's own desires. Obedience to Allah Almighty lies in following His command, and personal interpretations should not be added to it. He has given this command: 'So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up].' (Al-Baqarah: 185) There is no restriction mentioned in it whether it is a journey or an illness. I do not fast while traveling, and similarly, when I am sick. Therefore, today my health is not good, and I have not fasted. Due to moving around, there is some reduction in sickness, so I will go out. Will you also go, Baba Chhutto?"

Baba Chhutto: "No, I cannot go. You go. This command is indeed there, but there is no trouble in traveling. Then why should fasting not be observed?"

His Holiness: "This is your own opinion. The Holy Quran has not mentioned hardship or ease. Now you have become very old. Life has no credit. A person should choose the path that pleases Allah Almighty and finds the straight path. Baba Chhutto: "I have come for the same reason, to benefit from you. If this path is rough, then it is easy that we may die in ignorance."

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Opening the Fast at Noon

Hazrat Sahibzada Mirza Bashir Ahmad writes that Miyan Rahmatullah Sahib Sonori narrated that once His Holiness arrived in Ludhiana during the month of Ramadan. We were all fasting having started our fast from Ghosgarh. His Holiness inquired from the late father, "Did you keep the fast after sighting the moon yourself, or did you come here fasting based on someone else's information?" His Holiness said, "O Miyan Abdullah! Just as there is a command to fast, there is also a command not to fast while traveling. You all break your fasts." This incident occurred after Asr. (Seerat-ul-Mahdi, Vol. 2, page 125)

Breaking the Fast After Asr

Hazrat Sahibzada Mirza Bashir Ahmad writes that Hafiz Noor Muhammad Sahib Faizullah Chak narrated that once a guest came to His Holiness during Ramadan. The guest was fasting at that time, and most of the day had passed, perhaps it was after Asr. His Holiness told him to open his fast. The guest remarked that there was still some time left. His Holiness replied, "You seem to be trying to please Allah Almighty with your strength. Allah Almighty is pleased with obedience, not strength. Travelers should not fast." Munshi Zafr Ahmad Kapurthali writes: (Seerat-ul-Mahdi, Vol. 1, page 97)

Once, Hazrat Munshi Aroray Khan Sahib and Hazrat Khan Sahib Muhammad Khan

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His Holiness arrived in Ludhiana to serve. It was the month of Ramadan. I was fasting, and my companions were not fasting. When we arrived for His Holiness' service, a little time was left until sunset. I informed His Holiness that Zafr Ahmad was fasting. His Holiness immediately went inside and brought a glass of sherbet and said, "Break the fast. Fasting is not required during travel. I implemented the guidance, and thereafter, due to being residents, we started fasting. At the time of Iftar, His Holiness himself brought three glasses in a large dish. We began to break the fast. I asked, "What is in this glass for Munshi Sahib?" His Holiness smiled and took the glass inside and brought a large jug filled with sherbet and offered it to Munshi Sahib. Munshi Sahib, thinking that he was drinking from His Holiness' hands, kept drinking and finished it.

(Narration of Hazrat Munshi Zafr Ahmad Kapurthali, Volume 4, Page 224, New Edition)

Breaking the Fast During Travel

Hazrat Sahibzada Mirza Bashir Ahmad writes that Miyan Fazl Muhammad Sahib, a shopkeeper from Darul Fazl, narrated to me that once there was a case with Molvi Muhammad Husain Batalvi, and a hearing had to be attended, which required going to a place called Dhariwal. It was the hot season, and it was the month of Ramadan. Many friends went to Dhariwal, and many were fasting. A famous lady from the Dhariwal area, who was among the famous landlords, sent an invitation for His Holiness' service. His Holiness accepted the invitation. The lady served sweet rice and other dishes. Some friends asked His Holiness about fasting. His Holiness said, "Fasting during travel is not permissible." Therefore, at that time, all friends broke their fasts.

(Seerat-ul-Mahdi, Volume 2, Page 303)

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Not Concerned with Criticism of Traveling While Fasting

Hazrat Sahibzada Mirza Bashir Ahmad writes that Maulvi Bukhsh Sahib Pansiner, through Maulvi Abdul Rahman Sahib Mubashir, narrated that once Hazrat Masih Maud (peace be upon him) arrived in Amritsar during the month of Ramadan. His lecture was in Babu Ghania Lal (whose name is now Bande Matram Pal). Due to traveling, His Holiness was not fasting. During the lecture, Mufti Fazlur Rahman Sahib offered a cup of tea. His Holiness did not pay attention and continued with the lecture. Even then, His Holiness remained engaged in the lecture. Later, Mufti Sahib brought the cup closer. His Holiness took and drank the tea, causing a commotion. This incident disrupted the respect of Ramadan; fasting was not observed, and much commotion ensued. The lecture ended, and His Holiness withdrew. A carriage was brought to the front gate, and His Holiness entered it. People started throwing stones and causing a lot of chaos. The carriage's glass broke, but His Holiness reached the venue safely and later it was heard that a non-Ahmadi cleric used to say, "Today people have made Mirza a prophet." I did not hear this from his own mouth. Hazrat Hakim Maulvi Nooruddin Sahib and I went outside and offered our services. I mentioned that people are throwing stones. Please stop. So, you said, "Who is being hit? Why are they hitting me?" Since everyone was upset about Mufti Fazlur Rahman Sahib offering tea, they all said to him, "Why did you do that?" I also said the same. Poor Mufti Sahib was distressed, and later Miyan Abdul Khaliq Sahib Marhoom Ahmadi informed me that when this matter was presented before His Holiness, that Mufti Sahib had disrupted the lecture by offering tea, His Holiness said: "Mufti Sahib did not do anything wrong. It is a command of Allah Almighty that

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Not Keeping Fast While Traveling

Allah Almighty has provided us with the opportunity to spread the ruling of not fasting while traveling. Then, Mufti Sahib became upset.

(Seerat-ul-Mahdi, Volume 2, Page 147)

Keeping Fast in a Traveler's State

Hazrat Khalifatul Masih II states:

A question was raised, and it was about the verdict given by Hazrat Masih Maud (peace be upon him) that if a sick person or a traveler fasts, then a ruling of exemption will be necessary for them. Here, I want to clarify that I did not publish any such announcement in Al-Fazl. Yes, there is a narration of Hazrat Masih Maud (peace be upon him) hidden in my records. The main point is that in the early days of the Caliphate, we were prohibited from fasting while traveling because I had seen Hazrat Masih Maud (peace be upon him) not allowing travelers to fast. Once, I saw Mirza Yaqub Beg Sahib coming in Ramadan and he was fasting, but when he arrived in the afternoon, Hazrat Masih Maud (peace be upon him) said that fasting during travel is not permissible. There was such a long discussion and debate on this matter that the first Caliph thought someone might get hurt. So, he searched and brought a reference from Ibn Arabi who also said the same. This incident had such an impact on me that I used to prohibit fasting while traveling. Coincidentally, once during Ramadan, Maulvi Abdullah Sahib Sonori came here to spend Ramadan, and he said that he had heard that you prohibit those coming from outside to fast, but my

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It is narrated that a gentleman came here and asked Hazrat Masih Maud (peace be upon him), "Should we fast or not while staying here?" Hazrat Masih Maud (peace be upon him) replied, "Yes, you can fast because Qadian is the second home for Ahmadis." Although Maulvi Abdullah Sahib Marhoom was a close associate of Hazrat Masih Maud (peace be upon him), I did not accept only his narration. When people testified about this matter, it became apparent that during the residence of Hazrat Masih Maud (peace be upon him) in Qadian, fasting was allowed, but fasting was not permitted on travel days. Due to this reason, I had to change my initial thought. Then, when the annual gathering was approaching in Ramadan, and the question arose whether the guests should fast or not, someone mentioned that during the time when the gathering fell in Ramadan, we ourselves had served Sehri to the guests. In such circumstances, when I granted permission for the guests coming to the gathering to fast, this was also the decree of Hazrat Masih Maud (peace be upon him). Initially, scholars continued to consider fasting permissible during travel, and even today, non-Ahmadi scholars do not allow fasting during travel. However, Hazrat Masih Maud (peace be upon him) prohibited fasting during travel. Then he also stated that fasting is allowed upon arrival in Qadian. Now it should not be that we take one of your decrees and leave the other." (Al-Fazl, January 1934, pages 3-4)

On this issue, there is also a narration in Seerat-ul-Mahdi.

Hazrat Mirza Bashir Ahmad Sahib writes that Hazrat Mufti Muhammad Sadiq Sahib, through the committee of Imamat, Qadian, reported in writing that in 1903, when I and Dr. Khalifa Rashid-ud-Din Sahib Marhoom arrived from Rawalpindi, we were on a four-day journey. His Holiness inquired:

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Not Keeping Fast While Traveling

Did you not fast while traveling? We replied, "No." His Holiness gave us the rose room to stay. Dr. Sahib said, "We will fast." His Holiness said, "Very good! You are on a journey." Dr. Sahib said, "We have to observe a few days of standing. I feel like fasting." His Holiness said, "Alright! We will serve you Kashmiri parathas." We thought, how will we manage Kashmiri parathas? When it was time for Sehri and we finished Tahajjud and Nawafil, and food arrived, His Holiness, the Promised Messiah (peace be upon him), personally came to the rose room. (Which was on the lower floor of the building) His Holiness used to stay on the third floor of the building. His noble wife, Kareem Bibi Sahiba, whom they called Molviani, was Kashmiri and used to cook delicious parathas. His Holiness had these parathas cooked for us. The parathas came warm from the top, and His Holiness himself brought them in front of us and said, "Eat well. I used to feel shy, and Dr. Sahib was also embarrassed, but the effect of His Holiness' compassion and grace on our hearts was creating a tremor of happiness in our tears. At that moment, the call to prayer was heard, and His Holiness said, "Keep eating, there is still plenty of time." He said, "The Quran Majeed states: 'Eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].' (Al-Baqarah: 188) People do not act upon it. You eat; there is still plenty of time. The muezzin has called the prayer early. As long as we kept eating, His Holiness stood and swayed. Although Dr. Sahib suggested that His Holiness should sit, I will personally pick up the parathas or my wife will bring them, but His Holiness refused and stood for our sake in humility.

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Continued Fasting

Hazrat Syed Muhammad Sarwar Shah writes:

Hazrat Masih Maud (peace be upon him) has stated regarding fasting that if a person intends to stay at a place for more than three days, then they should fast. If the stay is less than three days, then fasting is not obligatory. And if despite staying fewer days in Qadian, one fasts, then there is no need to fast again.

(Fatwas of Hazrat Syed Muhammad Sarwar Shah, Registry Number 5, Darul Ifta Rabwah)

Opening the Fast Due to Illness

Hazrat Sahibzada Mirza Bashir Ahmad writes that Dr. Mir Muhammad Ismail Sahib informed me that once during Ramadan in Ludhiana, Hazrat Masih Maud (peace be upon him) was fasting. It was close to sunset, and the hands and feet had become cold. At that time, the sun was about to set, but you immediately broke the fast. You always chose the easier path in Shariah. It is mentioned in a Hadith related to Hazrat Aisha (may Allah be pleased with her) that the Prophet (peace and blessings of Allah be upon him) always preferred the easier of two permissible options.

(Seerat-ul-Mahdi, Volume 1, Page 637)

Permission to Fast in Mild Sickness

Hazrat Munshi Habib-ur-Rahman Sahib writes:

Once, I spent the last ten days of Ramadan in Qadian. During those days, Hazrat (peace be upon him) used to experience daily fever. After noon, he would feel a slight fever. Therefore, he would participate in the congregational prayers at noon but could not participate in the remaining prayers. After noon, he would participate in the congregation and could not participate in the remaining prayers.

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Fasting and Ramadan

Occasionally Waiting for Congregational Prayers

It was my habit to always reach the place where His Holiness sat. It never happened that I stayed far away. Even if there was an incident that occurred only once, Allah Almighty arranged for me to arrive near. Once, when His Holiness came for the Zuhr prayers, I felt the condition of the weather. His Holiness said, "I feel cold." Sometimes His Holiness said, "Recite the prayer. It feels cold, but despite the condition, His Holiness kept the fast. One day, I mentioned that there is a fever, and many days have passed. If you break the fast (meaning open or break the fast) due to the fever, it would be better." His Holiness said, "There is no discomfort due to fasting; rather, it feels comfortable. Hunger and thirst are not felt. However, there is some discomfort at night. Therefore, I keep the fast. In the morning, when the fever subsided, His Holiness used to bring me to the dining room for breakfast." (Asahab-e-Ahmad, Volume 10, Pages 397-398, New Edition, Narration of Hazrat Munshi Habib-ur-Rahman Sahib)

Regarding Fasting in Illness

Hazrat Sahibzada Mirza Bashir Ahmad writes that a question was asked to Hazrat Masih Maud (peace be upon him) about fasting while being ill. His Holiness replied:

His Holiness used to keep the fast well, but since the end became less and more and there was an increase in illness, he did not keep the fast for three years, i.e., 1905, 1906, and 1907. (Al-Fazl, June 12, 1922, Page 7)

Hazrat Sahibzada Mirza Bashir Ahmad further writes that Hazrat Walida Sahibah informed me that when the tours of Hazrat Masih Maud began, you did not keep all the fasts of that year's Ramadan and compensated for them. When the next Ramadan came,

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Starting to Fast

You began fasting but left after eight or nine days due to a journey. Therefore, you left the rest and offered compensation. Then when the next Ramadan came, you fasted for eleven days but had to break the fast due to another journey and offered compensation. After that, when each Ramadan came, you fasted all days, but a few years before your demise due to weakness, you couldn't fast and continued offering compensation. Khaksar found out that when you initially left fasting during the early tours, did you make up for them later? Walida Sahibah said no, only compensation was offered. Khaksar states that during the initial tours of Hazrat Masih Maud, you became very weak and your health deteriorated, so when you stopped fasting, it seemed that you couldn't complete them until the next Ramadan. But when the next Ramadan arrived, you started fasting again out of eagerness for worship, but then when another journey came, you had to stop and offer compensation. Allah knows best. (Seerat-ul-Mahdi, Volume 1, Page 59)

Compensation for Travelers and the Sick

It is stated: Allah Almighty has made the foundation of Sharia easy for travelers and the sick. They should give compensation instead of fasting. Compensation is to feed a poor person. (Badr, October 17, 1907, Page 7)

What is the Purpose of Offering Compensation?

Once the thought came to my heart about the purpose of offering compensation, and it became clear that it is for the facilitation of

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The purpose of offering compensation for fasting is to attain the blessing of fasting. It is Allah alone who bestows the ability to fast, and one should seek everything from Allah. Allah is the Absolute Power and if He wills, He can grant the strength to even a weak person to fast. So, the essence of compensation is to acquire that strength, and it is by the grace of Allah. Therefore, it is good to pray, "O Allah, this is Your blessed month, and I am deprived of it. Who knows if I will live next year or not, or if I can make up for the missed fasts of the deceased days or not. And seek help from Allah to grant strength to such a heart." Offering compensation does not invalidate the fast. Hazrat Masih Maud (peace be upon him) writes:

(Al-Badr, December 12, 1902, Page 52)

Offering compensation does not invalidate the fast itself; rather, it is merely compensation for not being able to worship along with the rest of the Muslims due to a legitimate religious excuse. These excuses can be temporary or permanent. Compensation should be given in both situations if capable. The purpose is that whoever gives compensation, after one, two, or three years, whenever their health permits, they should fast again. Unless the first illness was temporary and after recovery, they continued to intend to fast today and tomorrow, that during this period, if their health deteriorates permanently, then whenever they have the ability to feed others and have the strength to fast, they must fast. This was the practice of Hazrat Masih Maud, peace be upon him.

Compensation for Travelers and the Sick

It is stated: Allah Almighty has made the foundation of Sharia easy for travelers and the sick. They should give compensation instead of fasting. Compensation is to feed a poor person. (Badr, October 17, 1907, Page 7)

What is the Purpose of Offering Compensation?

Once the thought came to my heart about the purpose of offering compensation, and it became clear that it is for the facilitation of

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Offering Compensation and Later Fasting

It was your habit to always give compensation and later observe fasts yourself, emphasizing the same for others. How should compensation be given?

(Tafsir Kabir, Volume 2, Page 389)

It was asked whether if a person is unable to fast, should they feed a poor person instead. Is it permissible to send the food amount to the Orphan Fund in Qadian?

It was stated:

"It is the same whether you feed a poor person in your own city or an orphan and send the food amount to the Orphan Fund."

It is also the worker's duty to follow the ruling for the sick.

(Badr, February 7, 1907, Page 4)

Occasionally, Ramadan falls in such a season when farmers are busy with sowing while the work involves frequent bending and stooping. What guidance is there for those workers who are unable to fast?

It was advised:

"Actions are based on intentions. These individuals keep their conditions hidden. Each person should consider their state with piety and cleanliness. If someone can manage their work, they should do so; otherwise, it is the sick person's prerogative. Then when it becomes feasible, they should make up for it."

And regarding '...وَعَلَى الَّذِيْنَ يُطِيْقُوْنَهُ' (Al-Baqarah: 185), it was explained:

"It means those who are not capable."

(Badr, September 26, 1907, Page 7)

At What Age Should Fasting Begin

Hazrat Khalifatul Masih II stated:

"It is a sin near me to make children under twelve years of age fast, and from twelve years of age

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Commencing Fasting at Fifteen Years of Age

If a child at the age of fifteen observes fasting, it is incorrect. The habit of fasting should be instilled at the age of fifteen, and fasting should be considered obligatory at the age of eighteen. I remember when we were young, we also had a desire to fast, but Hazrat Masih Maud (peace be upon him) did not allow us to fast and instead of encouraging us to fast, instilled fear of fasting in us. Hazrat Musleh Maud (may Allah be pleased with him) writes: "It should be remembered that Shariah prohibits children under a certain age from fasting, but near the age of maturity, they should be encouraged to practice fasting. As far as I remember, Hazrat Masih Maud (peace be upon him) granted me permission to fast at the age of twelve or thirteen. However, some ignorant people make children of six or seven years fast, thinking they will be rewarded. This is not a reward but rather injustice because it hampers their growth. Yes, there is an age when the days of maturity are approaching, and fasting is about to become obligatory. At that time, they should be made to practice fasting. Hazrat Masih Maud (peace be upon him) allowed and encouraged some practice around the age of twelve or thirteen and advised to fast a few days every year. Until the age of eighteen, which is the age of fasting maturity near me, they should be made to practice some fasting every year. This is the practice and Sunnah of Hazrat Masih Maud, peace be upon him." (Al-Fazl, April 11, 1925, Page 7)

It should be noted that the Shariah prohibits children from fasting at a young age, but near the age of maturity, they should be encouraged to practice fasting. As far as I remember, Hazrat Masih Maud (peace be upon him) granted me permission to fast at the age of twelve or thirteen. However, some ignorant people make children of six or seven years fast, thinking they will be rewarded. This is not a reward but rather injustice because it hampers their growth. Yes, there is an age when the days of maturity are approaching, and fasting is about to become obligatory. At that time, they should be made to practice fasting. Hazrat Masih Maud (peace be upon him) allowed and encouraged some practice around the age of twelve or thirteen and advised to fast a few days every year. Until the age of eighteen, which is the age of fasting maturity near me, they should be made to practice some fasting every year. This is the practice and Sunnah of Hazrat Masih Maud, peace be upon him.

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Parents should not object to a child not fasting all days. Because if a child fasts at this age, they may not be able to continue in the future. Similarly, some children are physically weak. I have seen some people bring their children to me for a meeting, stating that the child is fifteen years old, although they appear to be seven or eight years old. I believe such a child may be mature enough to fast at the age of eighteen. In contrast, a strong child can probably fast at the age of fifteen. However, if they insist on the words that the fasting maturity age is eighteen, then they will not do injustice to me or to Allah Almighty, but to themselves. Similarly, if a young child does not fast and people criticize them, they will do injustice to themselves. Preventing fasting at a young age

(Tafsir Kabir, Volume 2, Page 385)

Hazrat Nawab Mubarak Begum Sahiba writes: Before maturity, you did not like to make me fast. Just one fast was enough. Hazrat Amman Jan made me fast for the first time and gave a grand Iftar, meaning all the women of the community were invited. After that Ramadan, in the second or third Ramadan, I fasted, and I told Hazrat Masih Maud (peace be upon him) that today I am fasting again. You used to sit in the room. There were two bowls placed on a stool nearby. Most likely, Hazrat Amman Jan made them. You picked up one bowl and gave it to me, saying, "Take this bowl and eat, you are weak, do not fast now. Break the fast." I ate from the bowl, but you said to me, "Salihah (meaning the respected wife of Chhote Mamoon Jan) has also fasted. Break her fast too." You said, "Call her now." I called her. When she came, you picked up another bowl and gave it to her, saying, "Take this and eat. You are not fasting. I must be ten years old, probably. Writings of blessings, page 227, 228)

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Commitment to the Six Days of Shawwal

Hazrat Sahibzada Mirza Bashir Ahmad writes that Hazrat Walida Sahibah informed me that Hazrat Masih Maud (peace be upon him) used to mention his youth, indicating that fasting is also necessary for progress in this path. He used to say, "Then I observed fasts for six months continuously, and no one in the house or anyone else knew that I was fasting. When the morning meal arrived, I would give it to a needy person and eat in the evening. I asked Hazrat Walida Sahibah if you also kept optional fasts in your later years? Walida Sahibah said that even in his later years, you used to observe fasts, especially the six days of Shawwal. And whenever there was a specific task to pray for, you used to fast. However, in the last two or three years, due to weakness and frailty, you could not keep the fasts of Ramadan." (Khaksar mentions that in the book Al-Bariyyah, Hazrat Sahib mentioned the time for fasting as eight to nine months.) Hazrat Khalifatul Masih II stated: (Seerat-ul-Mahdi, Volume 1, Page 14)

The practice of the Holy Prophet (peace and blessings of Allah be upon him) was to fast for six days in the month of Shawwal after the day of Eid. Reviving this practice is obligatory for our community. Once Hazrat Sahib organized it so well that after Eid, there was a similar arrangement for six days in Qadian. Finally, as Hazrat Sahib's age advanced and he remained ill, he did not fast for two to three years. Those who are unaware should listen, and those who are negligent should become vigilant that except for those who are sick and weak,

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Excused to Fast. Keep Six Fasts. If unable to fast continuously, you can also fast by inserting a break. (Al-Fazl, June 8, 1922, Page 7)

Examining in the State of Fasting

It was asked in the service of Hazrat Aqdas whether it is permissible for a fasting person to look in the mirror. It was stated:

"It is permissible."

(Badr, February 7, 1907, Page 4)

Applying Oil to the Head or Beard in the State of Fasting

It was asked in the service of Hazrat Aqdas whether it is permissible to apply oil to the head or beard while fasting. It was stated:

"It is permissible."

(Badr, February 7, 1907, Page 4)

Putting Medicine in the Eye in the State of Fasting

It was asked in the service of Hazrat Aqdas whether it is permissible to put medicine in the eye of a fasting person if the eye is ill. It was stated:

"This question itself is incorrect. There is no directive for a fasting person to break the fast due to illness."

Perfuming for a Fasting Person

It was asked whether it is permissible for a fasting person to apply perfume. It was stated:

"It is permissible."

(Badr, February 7, 1907, Page 4)

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Applying Kohl in the Eyes of a Fasting Person

It was asked whether a fasting person can apply kohl in their eyes or not?

It is disliked, and there is no need to apply it during the day. It can be applied at night.

(Badr, February 7, 1907, Page 4)

Taraweeh Prayers

Akmal Sahib of Golki inquired in writing from Hazrat about the emphasis on waking up and offering prayers in Ramadan, but generally, laborers, workers, and landowners who show negligence in these acts, if they are made to offer eleven units of Taraweeh on the first night instead of the last night, would it be permissible? In response, Hazrat Aqdas stated:

"There is no harm, go ahead and offer."

(Badr, October 18, 1906, Page 4)

Number of Units in Taraweeh

Regarding the units of Taraweeh, it was asked that since this is Tahajjud, what is the guidance about the number of units to be prayed as compared to Tahajjud, which is eleven or thirteen units. It was stated:

"The Sunnah of the Holy Prophet (peace be upon him) is always eight units, and you used to offer them during Tahajjud time, which is the best practice. However, it is also permissible to offer them on the first night. There is a narration that you prayed them in the first part of the night. The remaining units were prayed later, but

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The practice of the Holy Prophet (peace and blessings of Allah be upon him) regarding Taraweeh was the same as previously explained. Taraweeh is essentially the Tahajjud prayer.

"It is recommended to offer Taraweeh prayer twice during travel. Taraweeh is also recommended to be prayed alone at home because Taraweeh is essentially Tahajjud. No new prayer should be offered. Offer Taraweeh as you usually do. Indeed, offer Taraweeh."

Feeding a non-Hafiz of the Quran while reciting in Taraweeh

(Badr, February 7, 1908, Page 7)

A question was raised in the service of Hazrat Aqdas about how to pray while traveling and what is the ruling on Taraweeh? It was stated:

"During travel, it is recommended to offer Taraweeh twice. Taraweeh is also recommended to be prayed alone at home because Taraweeh is essentially Tahajjud. No new prayer should be offered. Offer Taraweeh as you usually do."

Regarding Taraweeh prayers for those who are not Hafiz of the Quran

(Badr, December 26, 1907, Page 6)

A person inquired in writing from Hazrat about how to pray while traveling and the ruling on Taraweeh. Hazrat Aqdas responded:

"The main purpose is to instill the habit of listening to the Quran and this fatwa of Hazrat Masih Maud (peace be upon him) is due to necessity and compulsion, as someone may be standing and unable to pray."

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Reading while Sitting and Unable to Read While Sitting, Read While Lying Down. If a person is unable to read while sitting, they can read while lying down, just as if a person's clothes are dirty and they cannot wash them, they can pray in that state. There is no issue with eating and drinking out of ignorance not breaking the fast.

(Al-Fazl, February 21, 1930, Page 12)

A question was presented that I was eating and drinking in the pre-dawn time of Ramadan out of ignorance. When I went outside, it became apparent that dawn had broken. Is it necessary to keep a fast in this situation or not? It was stated:

"If you ate and drank out of ignorance, then in place of that fast, another fast is not obligatory."

Keeping a Fast on the Day of Reunion with the Messenger of Allah ﷺ

(Al-Hakam, February 24, 1907, Page 14)

A question was asked: Is it necessary to fast on the day of reunion with the Messenger of Allah ﷺ or not? It was stated:

"It is not necessary."

Are the Fasts of Muharram Necessary?

(Badr, March 14, 1907, Page 5)

A question was presented: Is it necessary to fast the first ten days of Muharram or not? It was stated:

"It is not necessary."

Performing Itikaf

(Badr, March 14, 1907, Page 5)

Hazrat Sahibzada Mirza Bashir Ahmad writes that Hazrat Walida Sahibah informed me that I never saw Hazrat Masih Maud (peace be upon him) performing Itikaf. Khaksar mentions that

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Mian Abdullah Sahib Sunori also mentioned the same. Conversing during Itikaf

(Seerat-ul-Mahdi, Volume 1, Page 62)

Question: Can a person talk about their worldly affairs during Itikaf or not?

Answer: It can be done due to necessity, for visiting the sick, and for essential needs.

(Badr, February 21, 1907, Page 5)

Some Instructions about Itikaf

Dr. Abdullah Sahib of Amritsar and Khwaja Kamal-ud-Din Sahib Plaider (both were observing Itikaf) were addressed and it was stated:

It is not necessary to remain inside and not go anywhere. There is sunlight on the roof, so you can sit there because it is colder below and you can discuss all essential matters. It should be taken care of essential matters, and thus, every work of a believer is worship.

(Badr, January 2, 1903, Page 74)

Disliking to Leave Itikaf for Attending a Court Case

Hazrat Sahibzada Mirza Bashir Ahmad writes that once during Hazrat Sahib's time, Hakim Fazl-ud-Din Sahib Bherwi was also sitting in Itikaf, but during the days of Itikaf, he had to go out for attending a court case. So, when he started to leave for the court near the evening, Hazrat Sahib smilingly said, "If you had to go for a court case, what was the need for Itikaf?"

(Seerat-ul-Mahdi, Volume 1, Page 97)

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Fasting, Hajj, and Zakat Emphasis

Zakat

Complete your fasts with charity for the sake of Allah. Everyone eligible for Zakat should give Zakat, and whoever is obligated to perform Hajj and faces no hindrance should perform Hajj.

The Reason for Naming Zakat

(Kishti-e-Nuh, Ruhani Khazain, Volume 19, Page 15)

The reason for naming Zakat as Zakat is that when a person gives his beloved wealth for the sake of Allah, he is purified from the impurity of stinginess, and when the impurity of stinginess, which a person naturally holds dear, comes out of him, he becomes purified to some extent and establishes a connection with Allah, who is pure in His essence.

Zakat on Jewelry

(Barahin-e-Ahmadiyya, Part V, Ruhani Khazain, Volume 21, Pages 204-203)

Someone asked if Zakat is due on jewelry or not? It was stated:

"Whatever jewelry is used and, for example, is taken for dowry on marriage, then it should be given. It is exempt from Zakat."

(Al-Hakam, April 30, 1902, Page 7)

When jewelry is worn and sometimes given to poor women for use, the ruling is that it is not subject to Zakat, and what is worn as jewelry and given for use by others

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Zakat

It is better to give Zakat for the sake of Allah than to keep it for oneself. We practice this in our homes and give Zakat for our current jewelry every year.

"Regarding jewelry that is kept like money, there is no difference of opinion on giving Zakat for it."

(Al-Hakam, November 17, 1905, Page 11)

Zakat on Loans

A question was raised whether Zakat is obligatory on a loan given to someone. It was stated:

"No, it is not obligatory."

Zakat Not Obligatory on Suspended Goods

(Badr, February 21, 1907, Page 5)

Someone inquired if Zakat is due on commercial goods that are bought and if they are suspended, is Zakat obligatory on them or not? It was stated:

"Zakat is not due on suspended goods until they come into possession, but a merchant should not avoid Zakat under the pretext of tricks. Finally, according to his status, he should also withdraw his expenses from that same money. Keep an eye on your current and suspended wealth with piety and keep giving appropriate Zakat to please Allah. Some people also make excuses with Allah. This is not correct."

(Badr, July 11, 1907, Page 5)

Zakat for Sayyids?

A question was asked if Zakat is permissible for Sayyids. It was stated:

"In essence, it is forbidden, but in cases of necessity, if there is a need, then Zakat can be given."

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Zakat

It is permissible. Allah Almighty says, "Except under compulsion, but to give charity is better for you." Regarding Zakat, the verdict from the Hadith is that it is not necessary. If a Sayyid receives a different type of sustenance, then what is the need for taking Zakat from them? However, in cases of necessity, it is indeed permissible.

(Al-Hakam, August 24, 1907, Page 5)

Hazrat Sahibzada Mirza Bashir Ahmad writes that Dr. Mir Muhammad Ismail mentioned to me that Hazrat Masih Maud (peace be upon him) used to say that although giving Zakat and charity to Sayyids is prohibited, but in a situation where they have no means of sustenance, and if no arrangement is made for them, then undoubtedly Zakat or charity can be given from it. In such situations, there is no harm.

(Seerat-ul-Mahdi, Volume 1, Page 718)

Distributing Zakat in the Form of Hazrat Masih Maud's Books

Hazrat Masih Maud (peace be upon him) instructed:

"If there are members in my community who are in need of Zakat for their properties, wealth, jewelry, etc., they should understand that at this time, there is no one in Islam who is truly poor, orphaned, or helpless, and not giving Zakat is as much a violation of the Shariah as it is apparent and imminent. Whoever denies Zakat becomes a disbeliever. So, it is obligatory to give Zakat in the same way to support Islam. Books should be bought with Zakat and distributed for free."

(Ruhani Khazain, Volume 4, Page 409)

Zakat Not Permissible for Success

Hazrat Sahibzada Mirza Bashir Ahmad writes that Dr. Mir Muhammad Ismail mentioned to me that Hazrat Sahib used to say that just as Zakat or charity is not permissible for Sayyids

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Zakat

It is prohibited for a Sayyid to take Zakat, just as it is not permissible for a Faqih to take it. Khaksar mentions that I have heard that Hazrat Sahib used to say that in a situation of extreme necessity, when there is no other way, even a Sayyid can take Zakat. Zakat should be sent to the center.

(Seerat-ul-Mahdi, Volume 1, Page 566)

It is necessary that the giver of Zakat sends his Zakat to the same place where he sends his Zakat."

Zakat Not Applicable to Property and Jewelry

(Kishti-e-Nuh, Ruhani Khazain, Volume 19, Page 83)

A question was raised in a letter whether Zakat is due on my five hundred rupees that are part of the property. It was stated:

"There is no Zakat on jewelry and properties."

(Al-Hakam, February 24, 1907, Page 13)

The answer to this question in Badr is somewhat detailed. Badr wrote in response to a person's question:

"There is no Zakat on property, no matter how much it is worth. If it is rented out, Zakat is due on the income. The same goes for commercial goods kept in a place; Zakat is not due on them. Hazrat Umar used to calculate after six months and Zakat was imposed on the rupee. Only the meat of charity is the right of the needy."

(Badr, February 14, 1907, Page 8)

Hazrat Sahibzada Mirza Bashir Ahmad writes that Hazrat Walida Sahibah informed me

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Zakat

Previous Patwari Sikhs learned through the agency of Amma Allah Qadian via writing to me that once a woman in Qadian fell ill, and two animals were sacrificed as charity, and it was asked if the meat of charity could be sent to the Langar Khana. The response was:

"This is the right of the destitute. It should be distributed to the destitute. Therefore, it was distributed. (Seerat-ul-Mahdi, Volume 2, Page 191)"

It is permissible to buy the type of charity itself

A person offered in the service of Hazrat that he keeps chickens and gives their tenth part in the name of Allah Almighty and separately sends a little flour daily from home for charity. Is it permissible for him to buy the chickens and the flour himself and send its value?

The response was:

"It is permissible to do so."

Note: However, it should be considered that actions are based on intention. If a person buys such things for himself that because buying and selling are both in his hands. If he buys at a low price. So, it will be a sin for him. (Badr, October 24, 1907, Page 3)

Prohibiting Hazrat Masih Maud's Charity for His Children

Hazrat Sahibzada Mirza Bashir Ahmad writes that Dr. Mir Muhammad Ismail mentioned to me that Hazrat Masih Maud (peace be upon him) used to consider charity for his and his family's children as impermissible. (Seerat-ul-Mahdi, Volume 1, Page 619)

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Hajj

Perform your fasts with charity for the sake of Allah. Everyone eligible for Zakat should give Zakat, and whoever is obligated to perform Hajj and faces no hindrance should perform Hajj.

The Wisdom of Hajj

(Kishti-e-Nuh, Ruhani Khazain, Volume 19, Page 15)

Responding to objections about Islamic rules, it was stated:

Some readers have attached this objection that the Black Stone is a stone that fell from the sky, and it is not known what benefit is gained from this objection. Metaphorically, these are traditional tales. The fact is that there is no stone in paradise; paradise is a place where no worldly things are found, and nothing of this world is in paradise. The blessings of paradise are such that they have never been seen by eyes, heard by ears, or crossed the heart, and the Black Stone of the Kaaba, i.e., Hajr-e-Aswad, is set as a spiritual example for a divine command.

(Al-Hajj: 38)

It is not their meat nor their blood that reaches Allah, but it is piety from you that reaches Him.

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Hajj

It is not their meat nor their blood that reaches Allah, but it is piety from you that reaches Him. So, be in awe as if you are sacrificing yourself in His way, just as you slaughter animals with your own hands. In the same way, sacrifice yourself in the way of Allah. When someone's piety is less than this level, then they are still incomplete.

(If Allah willed, He could have made the Kaaba without the Black Stone, but since it is His custom to present physical examples in contrast to spiritual matters, the foundation of the Kaaba was laid according to this custom. The essence is that man was created for worship, and worship is of two types: (1) humility and submission, (2) love and sacrifice. For humility and submission, the prayer was ordained that puts every limb of a person in a state of humility and submission in physical form, to the extent that prostration of the heart was placed against the prostration of the body in this prayer. So, both body and soul are included in this worship, and it is clear that the prostration of the body is not futile or meaningless. It is established that just as Allah is the Creator of the soul, He is also the Creator of the body, and both have the right of creation upon each other. Besides, the body and soul accept each other's delay reciprocally. Sometimes the prostration of the body becomes the stimulus for the prostration of the soul, and sometimes the prostration of the soul creates the state of prostration in the body because the body and soul are like two complementary or opposing entities. For example, when a person creates a form of humility in his body out of pretense, sometimes a true form emerges that is related to the expansion of the soul. Similarly, when a person creates a form of crying in his body out of pretense, sometimes true crying emerges, which is related to the pain and tenderness of the soul. Therefore, when it has been established that in this type of worship, which is humility and submission, the physical actions affect the soul and the spiritual actions affect the body, then in the other type of worship, which is love and sacrifice, there is an exchange of effects in body and soul. In the realm of love, the human soul constantly revolves around its beloved, and there is an exchange of effects in body and soul in the realm of love and sacrifice. In the realm of love, the human soul constantly revolves around its beloved, and there is an exchange of effects in body and soul in the realm of love and sacrifice.

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Hajj

Kissing the Black Stone is a gesture of love. Just as the Kaaba is a physical example for sincere lovers, and Allah said, "Behold, this is My House, and this Black Stone is a stone of My House." (Note: The House of Allah is a source of blessings, meaning every blessing comes from there. Scholars write that if someone kisses the Black Stone in a dream, they receive spiritual knowledge.) This command was given so that a person physically expresses their love and affection in the pilgrimage, as if they are madly in love with Allah. They adorn themselves, circumambulate the House, kiss the Black Stone as a symbol of divine love, and this physical affection generates spiritual fervor and love. The body circumambulates the House, kisses the Black Stone, and the soul revolves around the Beloved in true love, kissing their spiritual abode, and this way, there is no association of polytheism. A friend kisses a friend's letter without considering it polytheism; similarly, a Muslim does not worship the Kaaba nor seeks favors from the Black Stone but simply understands it as a physical example set by Allah. Just as we prostrate on the ground but that prostration is not for the ground, similarly, we kiss the Black Stone but that kiss is not for the stone. The stone is just a stone that can neither benefit nor harm anyone. But it belongs to the Beloved who made it a symbol of His abode. Source of Knowledge. (Ruhani Khazain, Volume 23, Pages 99-101)

Conditions of Hajj

Allah Almighty has given many commandments, some of which are not feasible for everyone, such as Hajj. It is an obligation on a person who has the capability, then the path

فقہ المسیح

Chapter: Hajj

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Hajj

Be in peace, and those who are behind should also have a reasonable arrangement for their passage, and the necessary conditions of this kind should be fulfilled to perform Hajj. The reasons for Hazrat Masih Maud's not performing Hajj

(Al-Hakam, July 31, 1902, Page 6)

Responding to objections about why Hazrat Mirza Sahib does not perform Hajj. It was stated:

Do they want that the service that Allah Almighty has placed first should be neglected and another task started? It should be noted that just as the common people do not have the habit of working like scholars, they carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now, if we go for Hajj, it seems as if we are opposing the command of God and are starting something new. They should consider that just as they carry out the services of common people, they do not have the habit of working like scholars. They carry out every command of God with humility and submission. Although they act on all the Shariah commands, the presentation and delay of each command are done according to the divine will. Now