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Conditions of Bai’at: Condition 4, cause no harm

By Editorial
Published on February 9, 2026 at 8:38 pm

“That under the impulse of any passions, he/she shall cause no harm whatsoever to the creatures of God in general and Muslims in particular, neither by his/her tongue, hands, nor any other means.”

Hazrat Khalifatul Masih Vaba recently instructed at Qadian Jalsa 2025 that the Ten Conditions of Bai‘at should be hung up in our homes and that we should strive to abide by them strictly. All of these conditions should become a part of our daily principles and not just a mere customary recitation of words.

When every member of the Jama’at follows these rules, order and peace is established and people are prevented from being harmed, whether it be physically or verbally. When emotions arise, others feelings are sometimes disregarded. When disagreements occur we may feel our self respect has been challenged.

This condition addresses a reality of human nature: passion, anger, jealousy, and pride can all push a person towards harming others. Islam does not deny these impulses exist; rather, it teaches us how to control them. The condition makes it clear that harm is prohibited in every form, physical harm, verbal harm, emotional harm, and even indirect harm, whether done by the hand, the tongue, or any other means. This applies to all of Allah’s creation, and even more strictly to Muslims.

Allah the Almighty commands restraint and moral excellence in clear terms:

الَّذِیۡنَ یُنۡفِقُوۡنَ فِی السَّرَّآءِ وَالضَّرَّآءِ وَالۡکٰظِمِیۡنَ الۡغَیۡظَ وَالۡعَافِیۡنَ عَنِ النَّاسِ ؕ وَاللّٰہُ یُحِبُّ الۡمُحۡسِنِیۡنَ ﴿۱۳۵

“Those who spend (in the way of God) in ease and in hardship, who restrain their anger, and who pardon people and Allah loves those who do good.”

—(Holy Qur’an, Surah Al-e-Imran, 3:135)

This verse sets a high moral standard. True righteousness is not shown only when things are easy, but also when one is angry or wronged. Suppressing anger, forgiving others, and doing good are not weaknesses; Allah declares that He loves those who act in this way.

The practical power of this teaching is illustrated through an incident of Hazrat Imam Husainra. When a servant accidentally caused him harm, the servant recited successive parts of this verse. Hazrat Husainra first suppressed his anger, then forgave the servant, and finally granted him freedom when reminded that Allah loves those who do good. This incident shows that Qur’anic morals are not theoretical ideals, but principles meant to be acted upon immediately, even in moments of personal irritation.

Islam does not teach emotional suppression, nor does it endorse unrestrained anger. The Promised Messiahas explained that forgiveness is a moral quality only when it reforms and prevents further harm. Where forgiveness enables injustice, wisdom demands restraint and justice. The goal is never retaliation, but moral balance — the ability to respond without becoming a source of harm.

The Holy Prophet Muhammadsa captured the essence of this balance when he pointed to his chest and declared that taqwa lies within the heart. True righteousness is internal before it is external. It manifests in controlled speech, restrained action, and the refusal to let anger dictate behaviour. A believer does not insult, humiliate, or harm others simply because emotions feel justified.

One of the most common ways this condition is violated is through jealousy. The Promised Messiahas warned that jealousy destroys sincerity and breeds hostility. It turns brothers into rivals and service into competition. When jealousy enters religious spaces, it ruins trust and breaks unity. For a Khadim, harming another through words, attitudes, or online conduct is not a minor lapse, it is a failure to uphold Bai‘at.

Hazrat Abu Dhar al-Ghifarira acted upon the instruction of the Holy Prophetsa that when anger arises while standing, one should sit, and if anger persists, one should lie down (Musnad Ahmad ibn Hanbal, vol. 5, p. 152). Another hadith teaches that anger comes from Satan, and since fire is extinguished by water, performing ablution helps cool anger (Musnad Ahmad ibn Hanbal, vol. 4, p.226). These teachings turn self-control into a practical discipline, not an abstract ideal.

The Promised Messiahas laid down a clear standard for those who enter his Jama‘at. An Ahmadi must safeguard their tongue, hands, and intentions from causing harm. Speech must not wound, actions must not oppress, and reactions must not betray moral restraint. He warned that persistent harshness and cruelty are incompatible with the spirit of Bai‘at and endanger the moral health of the community.

For Khuddam, this condition is tested daily. It governs how disagreements are handled, how criticism is expressed, and how provocation is met. It applies online as much as offline, in private spaces as much as public ones. Choosing restraint over reaction, dignity over dominance, and justice over revenge is not easy — but it is precisely where your character is forged.

To cause no harm is not weakness. It is strength under control. It is courage without cruelty. It is faithfulness strong enough to withstand provocation without surrendering principles. A Khadim who lives this condition does more than fulfil a pledge — he becomes a shield for the Jama‘at, a reflection of Islam, and a man whose strength lies in restraint.

Meekness and humility are repeatedly emphasised. The Promised Messiahas urged believers to replace anger with gentleness, to repent sincerely, and to adopt righteousness in both private and public life. He reminded the Jama‘at that not every wrong requires confrontation, and that forgiveness and overlooking faults are often signs of spiritual strength, not weakness (Malfuzat, vol. 1, pp. 134–135).

In a final and forceful admonition, the Promised Messiahas declared that those who respond to harshness with harshness, or who cannot tolerate abuse without losing moral restraint, fail to meet the standard expected of his Jama‘at. Legal recourse may be permissible, but retaliation in kind is not. He made it clear that persistent failure to act upon this condition distances a person from the true spirit of the Jama‘at (Tabligh-e-Risalat, vol. 6, p. 170) 

To refrain from harm is not passive neutrality; it is an active commitment to justice, restraint, forgiveness, and moral courage. It is through living this condition that an Ahmadi becomes a reflection of the teachings of Islam and a true representative of the Jama‘at of the Promised Messiahas.

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Condition 3 of Bai‘at: Offering Prayers & Durood

“That he/she shall regularly offer the five daily Prayers in accordance with the commandments of God and the Holy Prophet Muhammadsa and shall try his/her best to be regular in offering the tahajjud and invoking durud on the Holy Prophet Muhammadsa. That he/she shall make it his/her daily routine to ask forgiveness for his/her sins, to remember the bounties of God and to praise and glorify Him.” 

Recently, at Jalsa Salana Qadian, Hazrat Khalifatul Masih Vaba instructed that the Ten Conditions of Bai‘at should be hung up in our homes and that we should strive to abide by them strictly. These conditions define what it truly means to be an Ahmadi Muslim, and for Khuddam especially, they guide us to a life of closeness to Allah.

The third condition of Bai‘at brings our focus to Salat. Observing the 5 daily Prayers is not presented as an option. Rather, it is obligatory. Allah commands:

وَاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ وَاَطِیۡعُوا الرَّسُوۡلَ لَعَلَّکُمۡ تُرۡحَمُوۡنَ ﴿۵۷﴾
“And observe Prayer and give the Zakat, and obey the Messenger, that you may be shown mercy” 

—(Holy Qur’an, Surah al-Nur, 24:57)

Prayer is the daily meeting with Allah that structures a believer’s entire life. Hazrat Khalifatul Masih Vaba reminds us that there is no concession in abandoning Prayer; even in travel or illness. In whatever state we are in, prayer is always necessary.

For Khuddam who are preoccupied in their work, their families or their friends, Salat often takes the back seat. Yet the Holy Prophet Muhammadsa warned that neglecting Prayer draws a person dangerously close to disbelief (Sahih Muslim, Kitab-ul-Iman). He also declared, “The comfort of my eyes is in Salat” (Sunan al-Nasai). This contrast is striking: what many see as a burden was the greatest source of peace for the Holy Prophetsa. The issue is not time, but priority.

The Promised Messiahas repeatedly emphasised that Prayer is the key to all good fortune and that its essence lies in heartfelt supplication, not empty form (Ruhani Khazain, vol. 3, p. 549; vol. 14, p. 241). Prayer without humility and concentration becomes a routine, but Prayer offered as if one stands before Allah transforms the soul. He warned that allegiance without fulfilling these obligations is of no benefit (Malfuzat, vol. 3, p. 627).

This condition also draws attention to tahajjud, the voluntary Prayer offered at night. Allah commands the Holy Prophet(sa),

وَمِنَ الَّیۡلِ فَتَہَجَّدۡ بِہٖ نَافِلَۃً لَّکَ ٭ۖ عَسٰۤی اَنۡ یَّبۡعَثَکَ رَبُّکَ مَقَامًا مَّحۡمُوۡدًا ﴿۸۰﴾

“And offer tahajjud with the recitation of the Qur’an in a part of the night as a supererogatory service for thee”

—(Holy Qur’an, Surah Bani Israil, 17:80).

Tahajjud demands sacrifice, but that sacrifice produces sincerity. The Holy Prophetsa described it as a means of nearness to Allah, protection from sin, and purification of the soul (Sunan al-Tirmidhi). The Promised Messiahas instructed that even two rak‘at, offered consistently, can awaken spiritual pain and devotion, which become the means of acceptance (Malfuzat, vol. 2, p. 182).

Sending durud upon the Holy Prophet Muhammadsa is another central pillar of this condition. Allah declares,

اِنَّ اللّٰہَ وَمَلٰٓئِکَتَہٗ یُصَلُّوۡنَ عَلَی النَّبِیِّ ؕ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا صَلُّوۡا عَلَیۡہِ وَسَلِّمُوۡا تَسۡلِیۡمًا ﴿۵۷﴾

“Allah and His angels send mercy on the Prophet. O ye who believe! You also should invoke blessings on him”

—(Holy Qur’an, Surah al-Ahzab, 33:57)

The Holy Prophetsa promised that invoking blessings upon him brings Allah’s mercy tenfold (Sahih Muslim). The Promised Messiahas explained that no divine grace reaches a person without the intermediation of the Holy Prophetsa, and that abundant durud sets divine grace into motion (Al-Hakam, February 28, 1903).

Istighfar, seeking forgiveness, is described as spiritual strength training. Allah says,

فَقُلۡتُ اسۡتَغۡفِرُوۡا رَبَّکُمۡ ؕ اِنَّہٗ کَانَ غَفَّارًا ﴿ۙ۱۱﴾یُّرۡسِلِ السَّمَآءَ عَلَیۡکُمۡ مِّدۡرَارًا ﴿ۙ۱۲﴾وَّیُمۡدِدۡکُمۡ بِاَمۡوَالٍ وَّبَنِیۡنَ وَیَجۡعَلۡ لَّکُمۡ جَنّٰتٍ وَّیَجۡعَلۡ لَّکُمۡ اَنۡہٰرًا ﴿ؕ۱۳﴾

“Seek forgiveness of your Lord; for He is the Exceedingly Forgiving, He will send down rain for you in abundance, And He will strengthen you with wealth and with children, and He will give you gardens and He will give you rivers.”

—(Holy Qur’an, Surah Nuh, 71:11–13)

The Holy Prophetsa taught that istighfar provides a way out of difficulties and grants provision from unexpected sources (Sunan Abi Dawud). The Promised Messiahas explained that istighfar suppresses the roots of sin and restores the soul to purity and strength (Ruhani Khazain, vol. 12, pp. 346–347).

Finally, this condition calls us to gratitude. “All praise belongs to Allah, Lord of all the worlds” (Holy Qur’an, Surah al-Fatihah, 1:2). Gratitude is not words alone; it is recognising Allah as the source of every blessing and living accordingly. The Holy Prophetsa warned that any matter not begun with the praise of Allah remains deficient (Sunan Ibn Majah). The Promised Messiahas taught that true praise belongs only to Allah, as He alone possesses perfection in every attribute (Ruhani Khazain, vol. 15, pp. 598–602).

For Khuddam, this condition serves to draw their attention to the fundamentals of Islam. The five daily Prayers, tahajjud, durud, istighfar, and gratitude help to build a living relationship with Allah. To neglect them is to weaken our Bai‘at; to uphold them is to honour it.

“Taken from Conditions of Bai‘at & Responsibilities of an Ahmadi by Hazrat Khalifatul Masih Vaba.”

 

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Condition 2 of Bai‘at

“The second condition of Bai‘at calls for truthfulness, moral restraint, chastity, and self-control, urging believers to live faith through upright conduct and action.”

“That he/she shall keep away from falsehood, fornication/adultery, trespasses of the eye, debauchery, dissipation, cruelty, dishonesty, mischief and rebellion; and that he/she will not permit himself/herself to be carried away by passions, however strong they might be.”

At Jalsa Salana Qadian 2025, Hazrat Khalifatul Masih V(aa) instructed that the Ten Conditions of Bai‘at should be hung up in our homes and that we should strive to abide by them. This instruction shows us that we can’t just simply call ourselves Ahmadi Muslims; we have to show it by acting upon the conditions of Bai’at. For Khuddam, the second condition of Bai‘at provides a comprehensive moral framework governing speech, conduct, desire, and social responsibility.

The main focus of this condition is truthfulness. Falsehood is described as the greatest of evils because it is the root from which other sins grow. The Holy Prophetsa once advised a man who was burdened with many weaknesses to abandon falsehood alone, and through this commitment to truthfulness he was gradually freed from all other sins (Sahih Muslim, Kitab-ul-Birr).

This illustrates that truth acts as a moral anchor, ensuring that we don’t fall into other sins.
Allah the Almighty places falsehood alongside idol worship, highlighting its spiritual danger:

ذٰلِکَ ٭ وَمَنۡ یُّعَظِّمۡ حُرُمٰتِ اللّٰہِ فَہُوَ خَیۡرٌ لَّہٗ عِنۡدَ رَبِّہٖ ؕ وَاُحِلَّتۡ لَکُمُ الۡاَنۡعَامُ اِلَّا مَا یُتۡلٰی عَلَیۡکُمۡ فَاجۡتَنِبُوا الرِّجۡسَ مِنَ الۡاَوۡثَانِ وَاجۡتَنِبُوۡا قَوۡلَ الزُّوۡرِ ﴿ۙ۳۱

          “That is the commandment. Whoso honours that which is declared sacred by Allah, may be sure that it counts for good with his Lord. Cattle are made lawful for you, except that which has already been announced to you in the Quran. Then shun the abomination of idols, and shun all words of falsehood,” 

— (Holy Qur’an, Surah al-Hajj, 22:31)

The Promised Messiahas explained that falsehood is like an idol because it has no reality behind it—only artificial polish. A person who becomes accustomed to lying gradually loses credibility, even when he later speaks the truth

— (Malfuzat, vol. 3, p. 350).

The second condition also commands chastity and moral restraint. Allah the Almighty states:

وَلَا تَقۡرَبُوا الزِّنٰۤی اِنَّہٗ کَانَ فَاحِشَۃً ؕ وَسَآءَ سَبِیۡلًا ﴿۳۳

“Do not even approach adultery; surely, it is a foul thing and an evil way.”

—(Holy Qur’an, Surah Bani Isra’il, 17:33)

Islam does not merely forbid the act itself but instructs believers to distance themselves from all paths that lead towards it. This principle is reinforced through guarding the gaze. Allah commands:

قُلۡ لِّلۡمُؤۡمِنِیۡنَ یَغُضُّوۡا مِنۡ اَبۡصَارِہِمۡ وَیَحۡفَظُوۡا فُرُوۡجَہُمۡ ؕ ذٰلِکَ اَزۡکٰی لَہُمۡ

“Say to the believing men that they restrain their eyes and guard their private parts. That is purer for them.”

—(Holy Qur’an, Surah al-Nur, 24:31)

The Holy Prophetsa taught that speaking truth, fulfilling promises, safeguarding trusts, lowering the gaze, protecting chastity, and refraining from cruelty are among the qualities that lead to Paradise (Musnad Ahmad ibn Hanbal, vol. 5, p. 323). Modesty, therefore, is a necessary quality every Khadim must have in order to fulfill the rights of Allah and His creation.

Cruelty, dishonesty, and mischief are also explicitly condemned in this condition. Cruelty includes injustice, abuse of rights, and harming others through words or actions. The Holy Prophet Muhammad(sa) warned that cruelty will appear as darkness on the Day of Judgement (Musnad Ahmad ibn Hanbal, vol. 3, p. 323). Dishonesty in dealings corrodes both faith and society, while mischief and discord destroy unity. Allah the Almighty declares:

وَلَا تَبْغِ الْفَسَادَ فِي الْاَرْضِ ۖ اِنَّ اللّٰهَ لَا يُحِبُّ الْمُفْسِدِيْنَ

“And seek not to make mischief in the earth; surely, Allah loves not those who make mischief.”

—(Holy Qur’an, Surah al-Qasas, 28:78)

The condition further warns against rebellion and being carried away by passion. The Promised Messiah(as) described unrestrained carnal desire as a devastating flood that cannot be resisted without the mercy of Allah (Barahin-e-Ahmadiyyah, vol. 5). Even Hazrat Yusufas) who was a role model of modesty, acknowledged human weakness, recognising that protection from such passions lies only in divine mercy.

(Holy Qur’an, Surah Yusuf, 12:54).

For Khuddam, this condition is deeply practical. It demands we always speak the truth, guard our eyes, be sincere in all our work, show patience and restraint in desire, and stay far away from rebellion. The Promised Messiahas envisioned a Jama‘at recognised by gentleness, moral excellence, and sympathy for mankind, serving as a living model of righteousness for the world

(Tabligh-e-Risalat, vol. 7, pp. 42–44).

If these words are displayed in our homes but not reflected in our lives, their purpose is lost. This condition calls for constant self-accountability, sincere prayer, and unwavering effort. By striving to live by these words, Khuddam don’t just refrain from sin; they start to show the qualities that define a true Ahmadi.

Taken from Conditions of Bai‘at & Responsibilities of an Ahmadi by Hazrat Khalifatul Masih Vaba.

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Conditions of Bai’at: Condition 1, abstaining from Shirk

“The initiate shall solemnly promise that he/she shall abstain from shirk [associating any partner with God] right up to the day of his/her death.”

Recently, at Jalsa Salana Qadian 2025, Hazrat Khalifatul Masih V(aa) reminded us to keep the Ten Conditions of Bai‘at displayed in our homes and to make a conscious effort to live by them strictly. Huzoor’s words reiterated that Bai‘at isn’t an oath we can take lightly. Rather, it is something we have to fulfill in our day to day lives, and a pledge that must dictate our actions. For Khuddam, reflecting on each condition is essential in strengthening faith in an age full of distractions and competing loyalties.

The first condition of Bai‘at focuses on abstaining from shirk, which lies at the very heart of Islam. Tawhid defines a believer’s complete relationship with Allah. In everything they do or say, a believer has to keep the principles of Tawhid in mind. Any compromise in this principle means our faith at its foundations is weak.

Allah the Almighty clearly declares in the Holy Qur’an:


اِنَّ اللّٰہَ لَا یَغۡفِرُ اَنۡ یُّشۡرَکَ بِہٖ وَیَغۡفِرُ مَا دُوۡنَ ذٰلِکَ لِمَنۡ یَّشَآءُ ۚ وَمَنۡ یُّشۡرِکۡ بِاللّٰہِ فَقَدِ افۡتَرٰۤی اِثۡمًا عَظِیۡمًا ﴿۴۹﴾

“Surely, Allah will not forgive that any partner be associated with Him, but will forgive anything short of that to whomsoever He pleases. Whoso associates partners with Allah has indeed devised enormous evil.”

— Surah al-Nisa, 4:49

This verse establishes that while Allah’s mercy is vast, shirk occupies a uniquely dangerous position. Reflecting on this warning, the Promised Messiah (as) explains that every sin is forgivable except shirk, and therefore a believer must not even approach it, likening it to a forbidden tree whose danger lies in going near it at all.
         — (Damimah Tohfah-e-Golarhviyyah, Ruhani Khazain, vol. 17, pp. 323–324).

Importantly, shirk is not limited to idol worship. The Promised Messiah (as) clarifies that relying entirely on worldly means, exaggerating their importance, or believing that material success alone guarantees security is also a form of shirk (Al-Hakam, vol. 7, no. 24, 30 June 1903). In today’s world, where careers, wealth, qualifications, and status are often treated as sources of honour and stability, this warning is especially relevant for Khuddam.

The Holy Qur’an further reinforces this understanding through the advice of Hazrat Luqman to his son:


وَاِذۡ قَالَ لُقۡمٰنُ لِابۡنِہٖ وَہُوَ یَعِظُہٗ یٰبُنَیَّ لَا تُشۡرِکۡ بِاللّٰہِ ؕؔ اِنَّ الشِّرۡکَ لَظُلۡمٌ عَظِیۡمٌ ﴿۱۴﴾﴾

“And remember when Luqman said to his son while exhorting him, ‘O my dear son! associate not partners with Allah. Surely, associating partners with God is a grievous wrong.’”

— Surah Luqman, 31:14

Here, shirk is described as a grave injustice, showing that it distorts not only belief, but also moral judgement and priorities.

The Holy Prophet Muhammad(sa) also warned that shirk would appear in subtle forms within his Ummah. In a hadith narrated by Shaddad bin Aus, the Holy Prophet(sa) explained that although his followers would not worship idols, the sun, or the moon, they would fall prey to ostentation and hidden desires. Acts of worship would appear righteous outwardly yet inwardly be driven by ego or temptation.
         — (Musnad Ahmad ibn Hanbal, vol. 4, p. 124).

This hadith highlights that shirk does not always manifest through open disbelief. Showing off in worship, prioritising personal desires over obedience to Allah, or seeking approval from people rather than from Allah are all forms of hidden shirk. Similarly, placing pride and reliance in one’s job, family, children, or influence rather than realising and accepting Allah’s help in all matters will inevitably lead us further away from Tawhid.

Expanding on this, the Promised Messiah(as) explains,

“Tauhid [Unity of God] does not simply mean that you say la ilaha illAllah [There is none worthy of worship except Allah.] with your tongue but then hide hundreds of idols in your heart. Anyone who gives reverence to his own plans, mischief or clever designs as he should revere God, or depends upon another person as one should depend upon God alone, or reveres his own ego as he should revere God alone, in all such conditions he is an idol-worshipper in the sight of Allah. Idols are not merely those that are made of gold, silver, copper or stones. Rather, every thing, every statement, or every deed, which is revered in a manner that befits Almighty Allah alone, is an idol in the sight of Allah…. Remember that the true Unity of God, which God requires us to affirm and upon which salvation depends, is to believe that God in His Being is free from every associate, whether it be an idol or a human being, or the Sun or Moon, or one’s ego, or one’s cunning or deceit; it is also to conceive of no one as possessing power in opposition to Him, nor to accept anyone as Sustainer, nor to hold anyone as bestowing honour or disgrace, nor to consider anyone as Helper or Supporter; and it is also to confine one’s love to Him and one’s worship, and one’s humility, and one’s hopes, and one’s fear to Him. No Unity can be complete without the following three types of particularisations. First, there is the Unity of Being—that is, to conceive the whole universe as nonexistent in contrast with Him and to consider it mortal and lacking reality.

Secondly, the Unity of Attributes—that is that Rabubiyyat [Lordship] and Uluhiyyat [Godhead] are confined to His Being and that all others who appear as sustainers or benefactors are only a part of the system set up by His hand. Thirdly, the Unity of love, sincerity and devotion—that is, not to consider anyone as an associate of God in the matter of love and worship and to be entirely lost in Him.”

         — (Siraj-ud-Din Isai ke Char Sawalon ka Jawab, Ruhani Khazain, vol. 12, pp. 349–350).

Hazrat Khalifatul Masih I(ra) further explains that associating anyone in Allah’s name, actions, or worship constitutes shirk. He observes that many people profess belief in Allah’s power, yet bow before others, lie for worldly gain, fast or give charity for people rather than for Allah, and seek honour through creation instead of the Creator
         — (Khutbat-e-Nur, pp. 7–8).

Hazrat-Khalifatul Masih-I (ra) – Ahmadiyya Archive & Research Centre

The first condition of Bai‘at therefore calls Khuddam to constantly look at their actions. It demands sincerity in intention, humility in success, patience in hardship, and complete reliance upon Allah alone. By guarding against both open and hidden shirk, a believer safeguards the essence of Islam and strengthens their bond with Allah.

Taken from Conditions of Bai‘at & Responsibilities of an Ahmadi by Hazrat Khalifatul Masih V (aba).

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