“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 V^aba 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 Husain^ra. When a servant accidentally caused him harm, the servant recited successive parts of this verse. Hazrat Husain^ra 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 Messiah^as 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 Muhammad^sa 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 Messiah^as 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-Ghifari^ra acted upon the instruction of the Holy Prophet^sa 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 Messiah^as 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 Messiah^as 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 Messiah^as 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 Messiah^as.

“That he/she shall regularly offer the five daily Prayers in accordance with the commandments of God and the Holy Prophet Muhammad^sa and shall try his/her best to be regular in offering the tahajjud and invoking durud on the Holy Prophet Muhammad^sa. 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 V^aba 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 V^aba 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 Muhammad^sa 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 Prophet^sa. The issue is not time, but priority.

The Promised Messiah^as 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 Prophet^sa described it as a means of nearness to Allah, protection from sin, and purification of the soul (Sunan al-Tirmidhi). The Promised Messiah^as 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 Muhammad^sa 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 Prophet^sa promised that invoking blessings upon him brings Allah’s mercy tenfold (Sahih Muslim). The Promised Messiah^as explained that no divine grace reaches a person without the intermediation of the Holy Prophet^sa, 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 Prophet^sa taught that istighfar provides a way out of difficulties and grants provision from unexpected sources (Sunan Abi Dawud). The Promised Messiah^as 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 Prophet^sa warned that any matter not begun with the praise of Allah remains deficient (Sunan Ibn Majah). The Promised Messiah^as 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 V^aba.”

“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 Prophet^sa 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 Messiah^as 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

—(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 Prophet^sa 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 Yusuf^as) 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 Messiah^as 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 V^aba.