Refutation: Prayer Services led by a non-Ahmadi Muslim

By Imam B. A. Rafiq

One of the objections that is raised against the Ahmadiyya Community is that they do not join the prayer services of the non-Ahmadi, nor do they participate in the funeral prayers for a non-Ahmadi and that for this reason they are not Muslims.

In approaching this question it is necessary to keep in mind its history. It is well known and cannot be denied that it was the non-Ahmadis and their divines who debarred the Ahmadis from joining their Prayer services and even forbade their entry into their mosques. If an Ahmadi was found saying his prayers in a mosque of the non-Ahmadis, he was beaten up and often the floor of the mosque where an Ahmadi might have said his prayers was washed and thus the mosque was purified from the pollution which, according to them, had been inflicted upon the mosque by the entry of an Ahmadi into it. The Ahmadis were regarded as a pollution. It was in this situation that the Founder of the Ahmadiyya Movement directed his followers to arrange to hold their prayer services separately and thus avoid all occasion of disorderliness in mosques. It is worthy of note that no non-Ahmadi has ever been stopped from joining the prayer services of Ahmadis or from saying his prayers separately in an Ahmadi mosque.

It was not till 1900, eleven years after the foundation of the Movement, that the Ahmadis were directed not to join the prayer services of the non-Ahmadis. Non-Ahmadi divines had throughout this period continued the condemnation of the Ahmadis as non-Muslims and outside the pale of Islam. It will thus be realized that the non-Ahmadis first forbade the entry of Ahmadis into their mosques and then charged them with failure to join the prayer services.

Attention may be drawn, by way of illustration, to a few of the declarations of non-Ahmadi divines in this context.

  1. Maulvi Nazir Hussain Sahib of Delhi declared that neither the Founder of the Ahmadiyya Movement nor any of his followers should be greeted with the Islamic Salutation or invited to a meal, nor should their invitation to a meal be accepted, nor should prayers be said in the leadership of any of them. (Fatwa published in 1892 in the Ishaatus Sunnah, Vol. XIII, p. 85)
  2. Maulvi Muhammad Hussain Sahib of Batala declared that to be a follower of the Founder of the Ahmadiyya Movement and to lead the Muslims in prayers is a contradiction which cannot be reconciled. (Sharai Faislah, p.31)
  3. Maulvi Rashid Ahmad Sahib Gangohi declared that it is forbidden to join a prayer service led by the Founder of the Ahmadiyya Movement or any of his followers. (Sharai Faislah, p. 31)
  4. Maulvi Sanaullah Sahib of Amritsar declared that whatever the Founder of the Ahmadiyya Movement did was all done for worldly purposes and that it was not permissible to join a prayer service led by him. (Fatwa Shariat Gharra, p. 9)
  5. Mufti Muhammad Abdullah Sahib Tonki of Lahore declared that it was not permissible to join a prayer service led by the Founder of the Ahmadiyya Movement or any of his followers. (Sharai Faislah, p. 25)
  6. Maulvi Abdur Rehman Sahib Bihari declared that the Founder of the Ahmadiyya Movement was a disbeliever and an apostate from Islam and that joining a prayer service led by him or any of his followers was a useless and condemnable practice. The obligation of participation in a prayer service was not thereby discharged and such a worshipper incurred a great sin. It amounted to the same thing as joining a prayer service led by a Jew. (Fatawa Shariat Gharra, p. 4)
  7. Maulvi Khalil Ahmad Sahib of Saharanpur declared that the Founder of the Ahmadiyya Movement repudiated the Holy Quran and was outside the pale of Islam. To enter into a covenant of allegiance with him or to have any love for him or to join in a prayer service led by him or any of his followers was improper and was strictly forbidden. (Fatawa Shariat Gharra, p. 7)
  8. Maulvi Ahmad Raza Khan of Bareilli declared that to join a prayer service led by a member of the Ahmadiyya Movement, or to join his funeral prayer, or to enter into a matrimonial alliance with him, or to eat the meat of an animal slaughtered by him, or to keep company with him, or to talk to him, was subject to the same discipline as applied to the apostates from Islam. (Hissamul Haramain, p. 95)

These declarations were widely published and were read out in the mosque of cities, towns and villages throughout the subcontinent and thus the entry of Ahmadis into the mosques of the non-Ahmadis was forbidden and condemned. If in consequence of all this the Ahmadis were directed by the Head of the Movement that they should not join the prayer services of non-Ahmadis, such action was only perfectly appropriate but was called for in the interest of avoiding disorderliness in the mosques.

The same was the situation with regard to the funeral services and burial of deceased Ahmadis. Numerous declarations were made by non-Ahmadi divines that non-Ahmadis should not join the funeral prayers of an Ahmadi and should not permit an Ahmadi to be buried in their graveyards. The bodies of deceased Ahmadis awaiting burial were shamefully treated, and in many cases they were disinterred after burial and thrown away. There is scarcely any disgrace or dishonor that could be inflicted upon a dead body to which the dead bodies of the Ahmadis were not subjected. Having suffered such indignities it is not a matter for surprise, far less of condemnation, that the Ahmadis refrained from joining in the funeral prayers of non-Ahmadis. This was also appropriate in order to avoid disorderliness and provocation.

By way of illustration here are some instances of the sort of treatment which has been accorded by non-Ahmadis to the dead bodies of members of the Ahmadiyya Movement:

  1. On 20 August 1915, a small child of K. S. Hasan, an Ahmadi of Cannanore, Malabar, died and the local ruler directed that as the local Qazi had issued a declaration against the Ahmadis, that they were disbelievers, the dead body of the child could not be interred in any graveyard of the Muslims. The child could not be buried that day and at the end of the following day was buried in a plot of land more than two miles distant from the Muslim graveyard. (Al-Fazal, 19 October 1915).
  2. In December 1918, the wife of an Ahmadi of Cuttack, Orissa, died and the Ahmadis buried the dead body in the Muslim graveyard. When the non-Ahmadis learnt of this they disinterred the body and carried it and threw it at the door of her husband’s house. (Al Fazal, 14 December 1918)The situation in Cuttack might be appreciated from the following extract from Ahle Hadees, a non-Ahmadi paper, which said:The proverb ‘A hundred stripes for a corpse’ is being put into practice here. The situation with reference to an Ahmadi corpse is indescribable. When it is known in the town that an Ahmadi has died all graveyards are put under guard with people armed with sticks and the corpse is subjected to all sorts of indignities. A search is made for a coffin but it cannot be procured, gravediggers refuse to dig the grave, wood and bamboos become scarce. Search is made for a place for burial and none is found. Being disappointed in every direction when the relatives of the dead person decide to bury the corpse inside the house someone goes and informs the municipal authorities of this design and they appear immediately on the scene and frustrate the design. (Ahle Hadees, as quoted in Al-Fazal of February 9, 1918)
  3. In April 1928, the opponents of the Ahmadiyya Movement in Cuttack stopped the burial of the small child of an Ahmadi even in the graveyard which the Ahmadis had established in a plot obtained from the government for the purpose, and the local officials rendered no assistance to the Ahmadis in carrying out the burial. (Al-Fazal, 13 April 1928)
  4. On 16 March 1928, the daughter of Shaikh Sher Muhammad, an Ahmadi of Bhadrak, Orissa, could not be buried in the graveyard on account of the opposition offered by non-Ahmadis who had gathered in large numbers and were bent upon using violence to stop the burial. In the end the father arranged to place the dead body in a coffin and buried it in the compound of his house. (Al-Fazal, 27 April 1938)
  5. On 29 January 1934, an Ahmadi died in Calicut, Malabar and non-Ahmadi opponents made a great propaganda in the town that the dead body should not be permitted to be buried in the Muslim graveyard. Thousands of excited opponents collected around the house of the deceased and created so much disturbance that it became difficult for the Ahmadis to enter the house or to emerge from it. With great difficulty at about 5 p.m. one person was sent to the graveyard to spy out the situation there, and on his return he reported that thousands of people armed with sticks etc. had gathered at the graveyard and were proclaiming that they would under no circumstances permit the dead body of the deceased Ahmadi to be buried in the grave-yard. The local officials were approached, but they pleaded their helplessness in the situation. Finally, on the following day, at 10.30 p.m., the corpse was buried at a great distance from the town in a plot of land that was subject to inundation in the rainy season. (Al-Fazal, 25 February 1934).

Hundreds of such instances can be cited but considerations of space forbid further citation. The indignities offered to the dead bodies of Ahmadi martyrs in various places in Pakistan during the disturbances in 1974 are fresh in the memory of all.

In view of all this does it lie in the mouths of our opponents that they should consider us blameworthy in that we do not join them in the funeral prayers of non-Ahmadi deceased?

This question has another aspect. Non-Ahmadi divines argue that as Ahmadis do not join non-Ahmadis in prayer services they thereby put themselves outside the pale of Islam. Now there is no sect of Muslims which has not been condemned as disbelievers by Muslim divines and joining whose prayer services is not regarded as contrary to Islam. Thus this is not a new situation which has arisen only with reference to the Ahmadis. Apply the same reasoning to other Muslim sects and consider the situation that would result therefrom. If the Ahmadis become disbelievers by not joining the prayer services of the non-Ahmadis, the same would apply to other sects who declare it contrary of Islam and forbidden to join the prayer services of each other other.

Here are some illustrations. The principal non-Ahmadi divines have declared concerning the Devbandees as follows:

Those of the Devband sect are absolute apostates from Islam and are disbelievers because in their worship they defame and dishonor all prophets and saints and even the Holy Prophet of Islam, on whom be the peace and blessings of Allah, and God Almighty Himself… The Muslims should avoid them altogether and not only should they refrain from joining them in their prayer services but they should not permit them to participate in their own prayer services, nor should they permit them to enter their mosques or eat the meat of animals slaughtered by them or take part in their marriage celebrations or funeral services. They should not visit them in illness and should not participate in their burial after death, nor permit the corpses of those of them who die to be buried in Muslim graveyards.

Those of the Devbandee sect are thus confirmed apostates and disbelievers, such that those who doubt in their being disbelievers would themselves become disbelievers, with the consequence that their marriages would be automatically dissolved and if they continue their association with their wives, any children born of such association would be illegitimate and would not inherit from them under the law. (Fatwa of Maulvi Muhammad Ibrahim Sahib of BhagaIpur, printed in the Hasan Barqi Press, Luknow)

In view of this, are Ahmadis under any obligation to join the prayer services of the Devbandee sect or should they join the prayer services of the Brelvis, concerning whom it has been declared:

He who attributes the knowledge of the unseen to anyone except God Almighty or considers anyone as possessing the same degree of knowledge as is possessed by God Almighty is undoubtedly a disbeliever. His leadership in prayer, association with him, love and friendship for him are all forbidden. (Fatawa Rashidiyyah Kamil of Maulvi Rashid Ahmad Sahib Gangohi)

Or is it desired that the Ahmadis should join the prayer services of the Ahle Hadees, concerning whom is the declaration:

The Wahabis, in the unanimous opinion of the divines of Mecca and Medina, are disbelievers and apostates from Islam, such that anyone who comes to know of their cursed writings and speeches and still doubts in their being disbelievers, himself becomes a disbeliever. It is not permitted to join a prayer service led by any of them. The meat of an animal slaughtered by them is forbidden. Their wives are no longer married to them and these women cannot marry a Muslim or a disbeliever or an apostate. (Fatawa Sanaiyyah, Vol.11, p.409)

There are scores of other declarations in which the divines of various sects have declared the followers of other sects disbelievers and have forbidden joining in prayer services led by them. In this situation what objection can be taken to the Ahmadis following their own Imam in their prayer services so as to obviate every kind of mischief and disorder.

In approaching these and all similar questions it should be kept in mind that the Ahmadis are those who have accepted the Promised Messiah, peace be on him, in whose person have been fulfilled the prophecies of the Holy Prophet, peace and blessings of Allah be upon him, and thus they have become momins and are entitled to be described as righteous. A person who denies the truth of one who has been commissioned by God Almighty cannot be called a momin and it is obvious that the first condition for a person to lead the prayer service is that he should be a momin and righteous. Now if this is the true situation, and the Ahmadis sincerely believe that such is the case, then how can it be required that a momin (Ahmadi) should join in prayer services led by a non-momin (non-Ahmadi). This situation has been made quite clear by the Promised Messiah, peace be on him, who has said:

Those who, in their haste, have adopted an attitude of ill thinking and are indifferent to the difficulties with which this Movement is faced, have not acted righteously. God Almighty in His Holy Word says:

‘Allah accepts only from the righteous’ (5:28).

This means that it is only the prayer of the righteous that is accepted by God. That is why it has been directed that one should not join a prayer service led by one whose own prayer is not likely to find acceptance. It has ever been the stance of those honored in the faith that a person who opposes the truth is gradually deprived of his faith. He who does not believe in the Holy Prophet, peace and blessings of Allah be on him, is a disbeliever, but he who does not accept the Mahdi and Messiah will also lose his faith, and the end is the same. There is first opposition, and finally faith is lost. This is not a small matter but is a matter involving faith and is a question of heaven and hell. To deny me is not merely to reject me but is the denial of Allah and His Holy Prophet, on whom be the peace and blessings of Allah. He who denies me, before denying me considers God Almighty (God save us) a liar. He sees that internal and external disorders have exceeded the bounds and he conceives that God Almighty, despite His promise:

‘We Ourself have sent down this Exhortation and We shall surely safe guard it’ (15:10)

has not taken any measure of reform. On the surface he believes that in verse 56 of Chapter 24 of the Holy Quran, God Almighty promised that He would establish a line of successors among the followers of the Holy Prophet as a line of successors was established among the followers of Moses but thinks that (God save us) He has not fulfilled that promise, and there is no Khalifa at present among the followers of the Holy Prophet, peace and blessings of Allah be on him. Not only this, but such a one will also have to adopt the position that (God save us) it is not true, as the Holy Quran has said, that the Holy Prophet, peace and blessings of Allah be upon him, was a Prophet like Moses, inasmuch as for a perfect resemblance between Moses and the Holy Prophet, it was necessary that at the beginning of the fourteenth century of Islam there should have appeared among the Muslims a Messiah in the same way as in the Mosaic dispensation there came a Messiah in the fourteenth century after Moses. Further, he who denies me would also have to deny the vase of the Holy Quran:

‘And among others from among them who have not yet joined them’ (62:4)

which prophecies the advent of a reflection of Ahmad in the latter days. In the same way there are many verses of the Holy Quran which such a one will have to deny. I go further and claim that he who denies me will have to repudiate the whole of the Holy Quran from beginning to end. Consider, therefore, whether my denial is an easy matter. I do not say on my own authority but call God Almighty to witness that the truth is that he who forsakes me and denies me, even if he does so only by his conduct and not by his tongue, rejects the whole of the Holy Quran and forsakes God. (Alhakam, 17 March 1906)

The Holy Quran describes those who reject one sent by God as being dead. How then can one who is alive join in a prayer service led by one who is dead?

Source: Al Islam

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17 thoughts on “Refutation: Prayer Services led by a non-Ahmadi Muslim

  1. JazakAllah for the reply quoting the Promised Messiah (as). All is clear now. Just a correction, I was not accustomed to praying behind non-Ahmadis before writing this post; it was just a question I was wondering about. I thought perhaps that praying with them is a form of tabligh in itself as they can see we are indeed Muslims as well (a lot of non-Ahmadis have very strange misconceptions about our method of prayer and other things).

    However, with the ruling of the Imam Mahdi, it is impossible for any Ahmadi to pray behind one who has not accepted the Imam Mahdi.

  2. Dear Brother طيب ابن الإعجاز Tayyib ibn al-I’jaz, Al-salamu ‘alaykum w. w.
    Religiously associating with non-Ahmadi Muslims puts Ahmadis into various situations, from which are born three questions:

    1. Can they or can they not pray behind these non-Ahmadis?
    2. Can they conceal their identity from them, i.e. can they associate
    with non-Ahmadi Muslims without telling them that they are Ahmadis and
    without doing tabligh to them from the start?
    3. Can they always safeguard their Eemaan from the negative influences
    of non-Ahmadis?

    Let us see what the Imam al-Mahdi (a.s.) says about it:

    Malfuzat, Vol 2, page 342:

    Syed ‘Abdullah ‘Arab once asked:

    “I shall go back to my Arab land. Once there, should I pray behind
    those people or not?”

    Hadrat al-Masih al-Mau’ood a.s. replied:

    “Except for those who accept my truth, do not pray behind anyone.”

    Then ‘Abdullah said:

    “Those people are not aware of Huzur’s condition. And they have not
    yet been preached to.”

    To which Hudur a.s. replied:

    “First of all preach to them. Then, either they will become those who
    accept my truth or they will become those who reject it.”

    Then ‘Abdullah said:

    “Our folk are very harsh, and our people are Shiites.”

    Hudur a.s. said:

    “Become a person who belongs to Allah. Whoever’s dealing with Allah
    becomes honest, Allah Himself becomes his Protector and Carer.”

    Malfuzat, Vol. 2, page 361:

    “Some people ask: Those who do not speak ill (of you, the Promised
    Messiah), but do not openly reveal their belief (in you) simply
    because of their fear of people’s criticism; can we pray behind them?

    I reply: Absolutely NOT. This is because there is still a stumbling
    block in their way of accepting the truth. Moreover, they are still
    branches of the tree that bears poisonous and destructive fruit.

    Had they not taken worldly people to be their object of worship and
    Qiblah, they would have torn through all those veils and come out into
    the open, and they would not have be in the least disturbed by
    anybody’s reproaches or criticism; nor would they have been in any
    fear or anxiety. Rather, they would have run towards God…

    If anyone enters our Jama’at and then leaves it, the reason for this
    is that his satan remains with him, hidden in his garments. But if he
    makes the resolution, saying: “Never again will I even so much as
    listen to one who whispers evil suggestions to me,” then God will save
    him. Usually, the reason for stumbling is that contact with others
    (non-Ahmadis) is ongoing. They deem it necessary for their subsistence
    that they should become lukewarm in their relationship here (with our
    Jama’at). Being lukewarm alienates a person. Then they become proud
    and go so far as to reject (the truth).”

    Malfuzat, Vol. 3, p. 277

    The following question was asked: If in a certain place, the Imam
    leading the prayer is not aware of Hudur’s condition, should one pray
    behind him or not?

    Hudur a.s. replied:

    “Your FIRST OBLIGATION IS TO MAKE HIM AWARE. Then if he accepts the
    truth, it is better. But if he rejects it, then do not waste your
    namaz (Salaah) behind him. And if someone remains silent, neither accepting nor
    rejecting the truth, then he is a hypocrite. Do not pray behind him.
    If someone dies, who is not of you (i.e. is not an Ahmadi) and there
    are non-Ahmadis present there to perform his funeral prayer, and they
    would not like any of you to lead the funeral prayer and there is
    danger of a scuffle, then ABANDON SUCH A PLACE AND INSTEAD KEEP BUSY
    IN ANY PIOUS OCCUPATION.”

    From the above, we can understand that:

    1. Maintaining religious contact with non-Ahmadis and being actively engaged
    with them, whilst being unenthusiastic about engaging with Ahmadis, is
    the main reason for stumbling, for becoming proud and ultimately for
    finding fault with and rejecting the Jama’at of the Imam Al-Mahdi a.s.

    2. We should never engage with non-Ahmadis whilst hiding our identity,
    for whatever reason; even if we fear they may start criticizing or
    rejecting us, or even having scuffles with us. Our first duty is to
    tell them WHO we are, and to preach to them openly. If we are honest
    with Allah, then He will Himself protect us; so what is there to fear
    from non-Ahmadis, unless we are in fact hypocrites?

    3. We should never pray behind non-Ahmadi Imams, even if they do not
    openly reject or accept the Imam Mahdi’s truth, for they are in that
    case hypocrites.

    4. If the non-Ahmadis we wish to engage with are of the type who would
    resent us leading the funeral prayer of their dead, then not only
    should we not pray with them, but we should ABANDON THEM outright, and
    instead busy ourselves with pious occupations, and not insist on
    fruitless ones with such persons.

    No excuse should be found, such as obtaining knowledge or religious
    instructions from them, for in any case, the conditions put by the
    Promised Messiah a.s. would apply. Either we tell them about
    Ahmadiyyat and they accept it, or else we do not associate with them.

    Therefore, dear Brother طيب ابن الإعجاز Tayyib ibn al-I’jaz, as a devout follwer of the Imam al-Mahdi (a.s.) you will now surely stop praying behind non-Ahmadi Imams unless you have informed them of the coming of the Imam al-Mahdi (a.s.) and they have accepted him – in which case, they are no longer non-Ahmadis.

  3. My brother, I am as devout a follower of the Imam Mahdi, Seyyidina Mirza Ghulam Ahmad (‘alayhi al-salam) and his Khulafa (radiAllahu ‘anhum) as you. I also recognize that the Mujjadidin pale in comparison to the Imam Mahdi (as) and his Khulafa (as stipulated by Khalifah III and Khalifah V for example). However our madhab of fiqh is of course, based on the Hanafiyyah madhab, and the Imam Mahdi (as) said that for wherever he had not made any ma’ruf ahkam (as Hakmun ‘Adilun), you should consult the ruling of Imam Abu Hanifah (rahmatAllahu ‘alayh).

    I am wondering specifically of those Imams to whom the true message of al-Jama’ah al-Islamiyyah al-Ahmadiyyah has not reached properly, or those who have not ever heard of Seyyidina Ahmad (‘alayhi al-salam) and therefore both types of Imams do not do takfir of him nor on Ahmadi-Muslims. There were Meccan kuffar who had heard that the Prophet (sallAllahu ‘alayhi wa sallam) was a madman and sorcerer and therefore they rejected him based upon hearsay because they had heard only misinformation about the Prophet (sallAllahu ‘alayhi wa sallam) and not the essence of his true character and message. I believe it was Imam Ghazali (rahmatAllahu ‘alayh), Hujjah al-Islam and Mujjadid, who said that these people were under no wrath of Allah because they simply had not received the correct message of Islam.

    So it is for these 2 categories of Imams that I am specifically directing my question towards. I of course would not pray behind a person who willingly does takfir of the Promised Messiah (as) or rejects him after being given the proper message without any misinformation diluting it.

  4. I think you may have a point, but only may.
    You must understand that first of all the Imam Mahdi (as) and the Khulafa (the rightly guided ones as well as the ones that succeed the promised messiah (as) ) have a far greater status that Imam Abu Hanifa. Though, we believe to be followers of his Fiqh we need to define this following to be: his interpretation out of the 4 main schools of thought tends to be the most accurate interpretation of Islam.

    Having established this, you knows that the Imam Mahdi (as) came for reformation of the Muslims including that of Fiqh, and the Khulafa e Massih carry this task on including being Just Arbiter of Fiqh, on numerous occasions Khalifatul Massih IV (ru) had stressed that the Imams Niyya (intention) over rules that of the congregation, therefore you cannot be having an intention to pray Dhuhr in Jama’at whilst Asr is being led by the same Imam in the Jama’at. So that should settle the issue of that fatwa.

    Now coming to non takfir Imams and whether prayer is permissible behind them.
    It is my humble opinion that it is not permissible. The Imam has still rejected the God Appointed Imam therefore his Imamat is only that of ‘poster’ and true Imamat is with the Ahmadis. One may honestly argue whether non ahmadi prayers are accepted overall (just for the sake of discussion (= ) but that lies with Allah and his Will. So the case of a non takfir Imam is that of an ill man rejecting medication and ignoring the effects the illness is having, my friend would you drink out of the same glass as him? Eat from the same plate as him? Even though he maybe the nicest person alive in your opinion. For me it is unlikely and So prayer can be seen to be his glass of water of food contaminated by the bacteria and virus he is ill from which is entirely unintentional yet we still see him as ill

    I stand for correction, these are just my personal views on this issue

  5. I think you may have a point, but only may.
    You must understand that first of all the Imam Mahdi (as) and the Khulafa (the rightly guided ones as well as the ones that succeed the promised messiah (as) ) have a far greater status that Imam Abu Hanifa. Though, we believe to be followers of his Fiqh we need to define this following to be: his interpretation out of the 4 main schools of thought tends to be the most accurate interpretation of Islam.

    Having established this, you knows that the Imam Mahdi (as) came for reformation of the Muslims including that of Fiqh, and so did the Khulafa e Massih, on numerous occasions Khalifatul Massih IV (ru) had stressed that the Imams Niyya (intention) over rules that of the congregation, therefore you cannot be having an intention to pray Dhuhr in Jama’at whilst Asr is being led by the same Imam in the Jama’at. So that should settle the issue of that fatwa.

    Now coming to non takfir Imams and whether prayer is permissible behind them.
    It is my humble opinion that it is not permissible. The Imam has still rejected the God Appointed Imam therefore his Imamat is only that of ‘poster’ and true Imamat is with the Ahmadis. One may honestly argue whether non ahmadi prayers are accepted overall (just for the sake of discussion (= ) but that lies with Allah and his Will. So the case of a non takfir Imam is that of an ill man rejecting medication and ignoring the effects the illness is having, my friend would you drink out of the same glass as him? Eat from the same plate as him? Even though he maybe the nicest person alive in your opinion. For me it is unlikely and So prayer can be seen to be his glass of water of food contaminated by the bacteria and virus he is ill from which is entirely unintentional yet we still see him as ill

    I stand for correction, these are just my personal views on this issue

  6. I understand that for an Imam who is doing takfir of the Imam Mahdi (as), you should not pray behind him.

    However what about Imams who do not believe in the Imam Mahdi as Seyyidina Ahmad (as) however do not do any takfir upon him and do not call him a disbeliever or anything of the sort nor call you a disbeliever (as an Ahmadi-Muslim)? Maybe it’s just me but I think there may be nothing wrong with praying behind such an Imam…

    There is also a concept within Hanafi Fiqh (of which we follow) that you may pray behind an Imam yet with your own niyyah ie. make your own prayer but follow movements of the Jama’ah assembled there. You could also do for example, 4 raka’ahs of Zhuhr while the Imam is doing 4 raka’ahs of ‘Asr, and yet still follow the Imam’s movements in Salah and be a part of the Jama’ah.

    Someone please do correct me if I’m wrong based upon exactly what the Imam Mahdi (as) himself said/wrote regarding this matter, as Hakm ‘Adil (Just Arbiter of Fiqh and other matters).

  7. I understand that for an Imam who is doing takfir of the Imam Mahdi (as), you should not pray behind him.

    However what about Imams who do not believe in the Imam Mahdi as Seyyidina Ahmad (as) however do not do any takfir upon him and do not call him a disbeliever or anything of the sort nor call you a disbeliever (as an Ahmadi-Muslim)? Maybe it’s just me but I think there may be nothing wrong with praying behind such an Imam…

    There is also a concept within Hanafi Fiqh (of which we follow) that you may pray behind an Imam yet with your own niyyah ie. make your own prayer but follow movements of the Jama’ah assembled there. You could also do for example, 4 raka’ahs of Zhuhr while the Imam is doing 4 raka’ahs of ‘Asr, and yet still follow the Imam’s movements in Salah and be a part of the Jama’ah.

    Someone please do correct me if I’m wrong.

  8. I do believe this has been answered not only in the article itself, but also by Sister Qudsia herself
    “non-Ahmadi Muslim who has died and there is no other Muslim there to offer his/her funeral prayer, then Ahmadiyya Jamaat members should lead that Muslim’s funeral prayer so the person is not buried without Islamic rites.”

  9. [APOLOGIES – This went straight to spam for some reason]

    @ Qudsia

    Its a catch-22 for Ahmadis. No matter what they dont pray behind [Non-Ahmadi] Muslim Imams. Zafrullah Khan didnt even participate in the funeral prayers of Muhammad Ali Jinnah. Thats sad.

  10. There is an exception to the funeral prayer rule. Ahmadiyya Community follows the instructions that if there is a non-Ahmadi Muslim who has died and there is no other Muslim there to offer his/her funeral prayer, then Ahmadiyya Jamaat members should lead that Muslim’s funeral prayer so the person is not buried without Islamic rites.

  11. Thank you for a very informative piece on this topic. It was good knowing the history of the issue. I agree with some of the other posters here, that the most important reason is the one explained in the end, that how can Ahmadis possibly follow the prayers of those who have rejected the imam of the time? By rejecting the imam (leader) sent by God, they have forfeited their right to become imams in any religious capacity.

  12. By saying in prayer “not upon the path of those who have incurred Thy displeasure or those who have gone astray” you are including ALL people who fit these 2 categories. A Sunni Imam includes Hadrat Imam al-Mahdi Ahmad (‘alayhi al-salam) among these categories of Maghdoob and Dhaleen. So by saying “Ameen” behind a Sunni Imam, you are affirming his beliefs.

    That should be simple enough why we shouldn’t pray behind them, if we truly believe in Hadrat Mirza Ghulam Ahmad (‘alayhi al-salam) as al-Imam al-Mahdi, al-Masih al-Mau’ood, and Ummati Nabi.

  13. To me there is one simple answer to all the simple queries of others…
    What would you non-ahmadies do if the real Promised Messiah as comes,according to you,and you all accepts him and suppose some persons deny him…would you offer prayer before those ‘rejecters’…??surely not!
    So here is the real answer from us as well that we believe that real Promised Messiah and Mehdi as has come and those who reject him are surely rejected by ALLAH as well as us.

  14. Mashallah gr8 post.Jazakallah.
    In essence of all the info,Ahmadies say to non-ahmadies Imams leading the prayers that if you have the so called capability of rejecting the Imam of the century made by Allah and not only rejecting but also proving indecent behavior against him than Ahmadies do reject those ordinary Imams whose Imamat are just limited to one mosque or a colony and not more than that!

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