An Introduction To Financial Sacrifice

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An Introduction to
FINANCIAL SACRIFICE
PUBLISHED BY
TAHRIK-E-JADID ANJUMAN AHMADIYYA
PAKISTAN
An Introduction to Financial Sacrifice
(English rendering of 'Mali Qurbani Aik T‘aruf' [Urdu])
© Islam International Publications Ltd
Present Edition 2005

First published in England in 2005
Published by
Islam International Publications Ltd
Islamabad
Sheephatch Lane
Tilford, Surrey
United Kingdom GU10 2AQ
Composing
Computer Section
Wakalat Mal II
Layout & Title by

Shaikh Naseer Ahmad
Printed in UK at
Raqeem Press
Tilford, Surrey
ISBN: # ##### ### #

Table of Contents
PREFACE ______________________________________________________________ VII
THE PUBLISHER'S NOTE _______________________________________________ XI
THE IMPORTANCE OF FINANCIAL SACRIFICE IN LIGHT OF THE HOLY
QUR’AN__________________________________________________________________ 1
SAYINGS OF THE HOLY PROPHETSA REGARDING FINANCIAL
SACRIFICE ______________________________________________________________ 5
SAYINGS OF THE PROMISED MESSIAHAS REGARDING FINANCIAL
SACRIFICE _____________________________________________________________ 11
THE NECESSITY AND IMPORTANCE OF SPENDING IN THE WAY OF
ALLAH _______________________________________________________________ 11
THE PROMISED MESSIAH’SAS CALL FOR FINANCIAL SACRIFICE ______ 11
THIS TIME WILL NOT RETURN _______________________________________ 12
WEALTH CAN ONLY BE GAINED BY ALLAH’S WILL ___________________ 13
SPECIAL EXHORTATION ABOUT RECEIVING CHANDA FROM NEW
AHMADIS ____________________________________________________________ 13
SPENDING IN THE WAY OF ALLAH WILL PROLONG YOUR LIVES______ 15
FAITH AND MISERLINESS CANNOT COEXIST _________________________ 15
ALLAH BECKONS YOU _______________________________________________ 15
SPEND IN THE WAY OF ALLAH OUT OF THAT WHICH YOU LOVE _____ 17
WHO IS MY HELPER IN THE WAY OF ALLAH? ________________________ 17
FINAL JUDGEMENT __________________________________________________ 18
SAYINGS OF THE SUCCESSORS OF THE PROMISED MESSIAHAS _______ 20
SAYINGS OF HADRAT KHALIFATUL MASIH IRA
SAYINGS OF HADRAT KHALIFATUL MASIH IIRA
SAYINGS OF HADRAT KHALIFATUL MASIH IIIRH
SAYINGS OF HADRAT KHALIFATUL MASIH IVRH
SAYINGS OF HADRAT KHALIFATUL MASIH VAT
DEFINITION OF INCOME _______________________________________________ 34
BUDGET ACCORDING TO REAL INCOME _____________________________ 37
IRSHADAAT ABOUT THE MEMBER WHO FAILS TO PAY OBLIGATORY
CHANDA _____________________________________________________________ 38
DEFAULTERS SHOULD NOT BE APPOINTED AT JAMAATI OFFICES ___ 40
THE FOLLOWING CANNOT TAKE PART IN ELECTION NOR CAN BECOME
OFFICE BEARER _____________________________________________________ 40
PROCEDURE FOR RECEIVING CHANDAS IN CASE OF SPECIAL NEED 42
ASSESSMENT OF INCOME BUDGET ____________________________________ 43
CHANDA FOR LADIES ________________________________________________ 43
TO ASCERTAIN THE INCOME ________________________________________ 43
HOW TO GET REMISSION FOR PAYING CHANDA AT THE REDUCED
RATE ________________________________________________________________ 45
INSTRUCTIONS ABOUT THE PREPARATION OF THE BUDGET _________ 48
ASSESSMENT OF INCOME BUDGET__________________________________ 48
APPROVAL OF BUDGET ______________________________________________ 49
BUDGET AMMENDMENTS ___________________________________________ 52
COLLECTION OF THE CHANDAS ACCORDING TO THE BUDGET _______ 55
MISCELLANEOUS MATTERS ABOUT RECEIPTS AND PAYMENTS ______ 57
iii
FULFILLMENT OF BUDGET IS THE RESPONSIBILITY OF LOCAL

JAMA‘ATS____________________________________________________________ 59
A DEFAULTER IS ANSWERABLE TO ALLAH ___________________________ 60
THE RESPONSIBILITY OF THE REPRESENTATIVES OF MAJLIS
MUSHAWRAT ________________________________________________________ 61
REFORMING OF NON-PAYERS _______________________________________ 61
PROCEDURE OF TAKING ACTION AGAINST DEFAULTERS ____________ 62
INSTRUCTIONS ABOUT BUDGET OF AUXILIARY ORGANIZATIONS _____ 64
MONTHLY FINANCIAL REPORT ________________________________________ 66
REGULAR EXPENDITURE ____________________________________________ 69
CONDITIONAL INCOME & EXPENDITURE ____________________________ 70
DEVELOPMENT INCOME AND EXPENDITURE ________________________ 72
MISCELLANEOUS MATTERS
ABOUT MONTHLY FINANCIAL STATEMENTS__________________________ 74
DETAIL OF CHANDA JAT _______________________________________________ 76
OBLIGATORY CHANDAS: _____________________________________________ 76
SUPEREROGATORY CHANDAS: ______________________________________ 76
MONEY WHICH CANNOT BE BROUGHT INTO PERSONAL USE ________ 76
APPEALS MADE BY MARKAZ _________________________________________ 77
CENTRAL AMANAT ___________________________________________________ 77
LOCAL AMANAT______________________________________________________ 77
LOCAL FUND ________________________________________________________ 77
CENTRAL RESERVE__________________________________________________ 78
INSTRUCTIONS ABOUT CENTRAL RESERVE__________________________ 78
ZAKAT__________________________________________________________________ 80
BASIC INFORMATIONS ABOUT THE PAYMENT OF ZAKAT _____________ 86
INSTRUCTIONS REGARDING THE DISTRIBUTION OF ZAKAT __________ 88
FITRANA _______________________________________________________________ 88
FIDYA __________________________________________________________________ 89
EID FUND ______________________________________________________________ 89
WASIYYAT (THE WILL) _________________________________________________ 91
CONDITIONS OF WASIYYAT __________________________________________ 92
THIS ARRANGEMENT IS IN ACCORDANCE WITH THE DIVINE
REVELATION ________________________________________________________ 94
THE NEW SYSTEM OF WORLD IS IN WASIYYAT_______________________ 95
CHANDA SHART-E-AWWAL (FIRST CONDITION) ________________________ 99
CHANDA A‘LAN-E-WASIYYAT (FOR THE PUBLICATION OF WASIYYAT) 100
CHANDA HISSA AMAD _________________________________________________100
CHANDA HISSA JA’IDAD ______________________________________________101
CHANDA ‘AM __________________________________________________________102
CHANDA JALSA SALANA ______________________________________________103
TAHRIK-E-JADID ______________________________________________________106
STAGES OF TAHRIK-E-JADID ________________________________________ 109
FRUITS OF TAHRIK-E-JADID_________________________________________ 111
THE DEMANDS OF TAHRIK-E-JADID_________________________________ 111
IRSHADAT __________________________________________________________ 112
INSTRUCTIONS _____________________________________________________ 114
NUSRAT JAHAN SCHEME _____________________________________________116
WAQF-E-JADID ________________________________________________________117
iv
INSTRUCTIONS _____________________________________________________ 119

AMANAT TARBIYYAT __________________________________________________120
BUYUTUL HAMD SCHEME _____________________________________________121
YATAMA FUND ________________________________________________________122
CONSTRUCTION OF BUYUTUL DHIKR _________________________________123
SADAQAT______________________________________________________________124
MARYAM SHADI FUND _________________________________________________125
SAYYIDNA BILAL FUND________________________________________________125
TAHIR FOUNDATION __________________________________________________127
ISHA‘AT-E-ISLAM ______________________________________________________128
LOCAL CHANDAS______________________________________________________136
RECEIPT & TRANSFER OF CHANDAS _________________________________139
RECEIPT OF CHANDAS________________________________________________139
MATTERS PERTAINING TO RECEIPT BOOKS AT NATIONAL LEVEL ___ 139
MATTERS PERTAINING TO RECEIPT BOOKS AT LOCAL LEVEL_______ 140
HANDLING OF THE LOCAL COLLECTIONS___________________________ 141
TRANSFER OF LOCAL COLLECTIONS
TO THE NATIONAL HEADQUARTER _________________________________ 142
COLLECTED AMOUNT MUST BE DEPOSITED IN A BANK ACCOUNT__ 143
BOOK-KEEPING AND INSPECTION ____________________________________145
DUTIES OF RELEVANT OFFICE BEARERS_____________________________149
DUTIES OF SECRETARY MAL _______________________________________ 149
ADDITIONAL SECRETARY MAL ______________________________________ 152
SECRETARY WASAYA _______________________________________________ 152
SECRETARY TAHRIK-E-JADID _______________________________________ 153
SECRETARY WAQF-E-JADID _________________________________________ 155
ADDITIONAL SECRETARY WAQF-E-JADID (FOR NEW AHMADIS) ______ 156
SECRETARY JA’IDAD________________________________________________ 156
MUHASIB (ACCOUNTANT) ___________________________________________ 157
AMIN (TREASURER) _________________________________________________ 157
AUDITOR ___________________________________________________________ 158
FINANCE COMMITTEE ______________________________________________ 159
RELEVANT RULES AND REGULATIONS _______________________________161
WASIYYAT RULES _____________________________________________________167
INSURANCE ___________________________________________________________171
ANNEXURE I (EXPLANATIONS OF MATTERS REGARDING WASIYYAT) _______175
ANNEXURE II (EXPLANATION OF BUDGET HEADS) ________________________189
ANNEXURE III (CHECKLIST FOR THE PREPARATION OF BUDGET) __________194
ANNEXURE IV (CHECKLIST FOR THE PREPARATION
OF THE MONTHLY FINANCIAL STATEMENTS) ______________196
ANNEXURE V (WASIYYAT FORM) 198
ANNEXURE VI (CHECK LIST WASIYYAT FORM) ___________________________203
ANNEXURE VII (SCHEDULE 'C')__________________________________________205
v
PREFACE
Whenever God showers a people or a community
with His favour and His grace, he invariably requires some
sacrifice from them. In other words, sacrifice is essential if
one wants to gain the nearness of Allah and His pleasure.
What is this sacrifice? It varies depending on the
circumstances of every age. At the time of the Holy
Prophetsa, for instance, financial sacrifice did exist, but
sacrificing one’s life was more important because Muslims
were undergoing continuous atrocities at the hands of the
disbelievers, and were forced into the battlefield. But in
his tiding of (He will do away with war), the
sa
Holy Prophet foretold that it would not be necessary to
sacrifice one’s life at the time of the Promised Messiahas.
The Promised Messiah’sas duty would be to start a Jihad
with the pen, for which financial sacrifice would be
necessary.
The Promised Messiahas said:
"What a blessed time this is! No one is asked to lay
down his life. This is not the time for offering the
ultimate sacrifice; rather it is the time to spend out of
one’s possessions, according to one’s means." 1
In 1879, when the Promised Messiahas wanted to
publish Brahin-e-Ahmadiyya, he did not have enough
money to have it published all at once. Expressing the
anxiety he had felt about this lack of funds, he wrote:
"When I wrote Brahin-e-Ahmadiyya, which was my
first book, I did not have enough money to publish it. I
was an unknown and obscure person at the time and I
didn’t know many people. So I prayed to God Almighty
and I was blessed with the following Revelation: 'Shake
1 Al-Hakam Qadian, July 10, 1903.
vii
the palm tree, sweet and fresh dates shall fall for thee.' "
2
When, after receiving this Revelation, the Promised

Messiahas appealed for assistance, God Almighty made
such provisions that the book was published and with it
the foundation for the victory of Islam was laid. As for the
fortunate ones who sacrificed their belongings for the sake
of Allah, the Promised Messiahas has mentioned them by
name and expressed his appreciation in these words:
"I am so overwhelmed by their support that I simply
have no words to express my gratitude." 3
He declared the purpose for mentioning them by
name as follows:
"So that as long as this book lasts in the world and there
is someone who spends a happy time reading it, he
should remember these people in his prayer." 4
In his book Fath-e-Islam, the Promised Messiahas
has divided this Divine Scheme, whose foundation was
laid through him, into five branches. One of these is the
branch of Literature and Publication. Hudur exhorted the
Jama‘at to pay Chanda for this purpose, and said:
"O land of India, is there not one brave wealthy man in
you who can take up the expense of just this one branch
(of Literature and Publication)? If five believers, who
possess the means, could recognize the hour, they could
easily take responsibility for all the five branches. O my
Lord, do Thou wake up their slumbering hearts. Islam is
not so destitute: it is a matter of miserliness, not of
scarcity. Those who can’t help fully, can at least fix a
sum out of their respective incomes and make it binding
upon themselves to send it every month to help this
Movement. Laziness, cold-heartedness and suspicion
2 Haqiqatul Wahi, Ruhani Khaza’in, volume 22, p. 350.

3 Brahin-e-Ahmadiyya, Ruhani Khaza’in, volume 1, p. 5.
4 Brahin-e-Ahmadiyya, Ruhani Khaza’in, volume 1, p. 5.
viii
can never be of any help to the faith. Suspicion brings

desolation to homes and estrangement to hearts. Look at
the people who found the time of Prophets, how they
sacrificed their lives for the propagation of the truth!
Just as a rich one gave his beloved wealth for his faith,
so did a destitute one offer his bag full of delicious
crumbs. And they continued in this manner until Allah
Almighty brought them victory. It is not easy to be a
Muslim. It is not without effort that a man can be called
a believer. O people, if you have the righteous spirit
which is the lot of the believers, then do not consider
my call in haste. Be mindful of acquiring righteousness,
for Allah in heaven is waiting to see how you respond
to this message." 5
The Promised Messiahas went on to say:
"Doomed are the people who spend hundreds for show
and display, but when it comes to spending in the way
of Allah, they find all sorts of excuses. It is shameful
indeed that a person should enter this Jama‘at and not
leave behind his miserliness and meanness. Allah has so
ordained, that the party of His men always needs
financial assistance in the beginning. Even our Holy
Prophetsa received Chanda from his disciples, of whom
Hadrat Abu Bakrra was foremost. So come forward to
assist with manly courage and without
hesitation…Those who help us today will witness
Allah’s help." 6
These names, written by the hands of a Prophet of
Allah, are still to be found today, and this blessing will
grace the progeny of these people to the last day.
Sacrifices which are made for the sake of Allah with
sincerity never go in vain.
Divine Movements never end with the lives of their
Prophets. Prophets sow the seed and this seed grows into a
great tree during subsequent generations.
5 Fath-e-Islam, Ruhani Khaza’in, volume 3, p. 30.

6 Majmu‘ah Ishtiharat, volume 3, p. 156
ix
Today the call of the Messenger can be heard

through Hadrat Khalifatul Masih, who invites us to offer
sacrifices in the form of Zakat, Hissa Amad, Chanda ‘Am,
Tahrik-e-Jadid, Waqf-e-Jadid and in the form of other
charities. How fortunate, therefore, is the person who
offers a small portion of his belongings for the sake of
Allah and inherits everlasting life.
This Movement has been established by the special
will of Allah for the propagation of Islam and in order to
reform His creatures. This movement, by His grace, is
progressing at an accelerating speed and more and more
funds are needed at every step. Members of the Jama‘at
are therefore required to participate in financial sacrifice
more than ever.
Those who answer the call of the Promised
Messiahas and spend their belongings in the cause of
Allah, and the office bearers who have been appointed by
the Markaz for collecting these funds as well as those who
oversee them, should all be made aware of the Jama‘ats
financial system, its importance and the procedures
relating to it.
The office-bearers are requested not only to follow
the instructions contained in this booklet, but they should
also urge other members of the Jama‘at to make use of it.
We pray that may Allah accept our financial
sacrifices and bestow upon us the blessings, which the
Promised Messiahas and his Successors have beseeched for
such people.
Wassalam
Wakilul Mal II,

Tahrik-e-Jadid Anjuman Ahmadiyya - Pakistan,
Rabwah
January 31, 2005
x
Publishers Note
The name of Muhammadsa, the Holy Prophetsa of

Islam, has been followed by the symbol sa, which is an
abbreviation for the salutation Sallallahu ‘Alaihi
Wasallam (may peace and blessings of Allah be upon
him). The names of other prophets and messengers are
followed by the symbol as, an abbreviation for
Alaihissalam (on whom be peace). The actual salutations
have not generally been set out in full, but they should
nevertheless, be understood as being repeated in full in
each case. The symbol ra is used with the name of the
disciples of the Holy Prophetsa and those of the Promised
Messiahas. It stands for Radi Allahu ‘anhu/‘anha/‘anhum
(May Allah be pleased with him/with her/with them).
rh
stands for Rahamullahu Ta‘ala (may Allah’s blessing be
on him). at stands for Ayyadahullahu Ta‘ala (May Allah,
the Mighty help him).
In transliterating Arabic words we have followed
the following system adopted by the Royal Asiatic
Society.
‫ا‬ at the beginning of a word, pronounced as a, i, u
preceded by a very slight aspiration, like h in the
English word ‘honour’.
‫ث‬ th, pronounced like th in the English word ‘thing’.
‫ح‬ h, a guttural aspirate, stronger than h.
‫خ‬ kh, pronounced like the Scotch ch in ‘loch’.
‫ذ‬ dh, pronounced like the English th in ‘that’.
‫ص‬ s, strongly articulated s.
xi
‫ض‬ d, similar to the English th in ‘this’.

‫ط‬ t, strongly articulated palatal t.
‫ظ‬ z, strongly articulated z.
‫ع‬ ‘, a strong guttural, the pronunciation of which must be
learnt by the ear.
‫غ‬ gh, a sound approached very nearly in the r ‘grasseye’
in French, and in the German r. It requires the muscles
of the throat to be in the ‘gargling’ position whilst
pronouncing it.
‫ق‬ q, a deep guttural k sound.
‫ئ‬ ’, a sort of catch in the voice.
َ
Short vowels are represented by a for —— (like u
ِ
‘wood’); the long vowels by a for —ٰ— or ‫( آ‬like a in
in ‘bud’); i for —— (like i in ‘bid’); u for —— (like oo in
ُ
ِ ٰ
‘father’); i for ‫ —— ى‬or —— (like ee in ‘deep’); ai for ‫ى‬
—— (like i in ‘site’)♦; u for ‫( —— و‬like oo in ‘root’); au
َ
for ‫( —— و‬resembling ou in ‘sound’).
ُ
َ
Please note that in transliterated words the letter ‘e’
is to be pronounced as in ‘prey’ which rhymes with ‘day’;
however the pronunciation is flat without the element of
English diphthong. If in Urdu and Persian words 'e' is
lengthened a bit more it is transliterated as 'ei' to be
pronounced as 'ei' in 'feign' without the element of
diphthong thus ' ' is transliterated as 'Kei'. For the nasal
♦
In Arabic words like ‫( ﺷﻴﺦ‬Shaikh) there is an element of diphthong which
is missing when the word is pronounced in Urdu.
xii
sound of 'n' we have used the symbol 'ń'. Thus Urdu word
' ' would be transliterated as 'mein'.*
The consonants not included in the above list have
the same phonetic value as in the principal languages of
Europe.
We have not transliterated Arabic, Persian or Urdu
words which have become part of English language, e.g.,
Islam, Imam, Mahdi, Qur’an●, Hijra, Ramadan, Hadith,
Zakat, Sharia, ulema, umma, sunna, kafir, pukka etc.
For quotes straight commas (straight quotes) are
used to differentiate them from the curved commas used in
the system of transliteration, ‘ for ‫ع‬, ’ for ‫ء‬. Commas as
punctuation marks are used according to the normal usage.
The Publishers
* These transliterations are not included in the system of transliteration by

Royal Asiatic Society.
● Concise Oxford Dictionary records Qur’an in three forms—Quran, Qur’an
and Koran.
xiii
The Importance of Financial

Sacrifice in Light of the Holy Qur’an
"And spend in the cause of Allah, and cast not

yourselves into ruin with your own hands, and do good;
surely, Allah loves those who do good." 7
"Who is it that will lend Allah a goodly loan that He

may multiply it for him manifold? And Allah receives
and enlarges, and to Him shall you be made to return." 8
"O ye who believe! Spend out of what We have

bestowed on you before the day comes wherein there
shall be no buying and selling, nor friendship, nor
intercession, and it is those who disbelieve that do
wrong to themselves."9
7 Al-Baqrah 2:196.
8 Al-Baqrah 2:246.
9 Al-Baqrah 2:255.
1
"The similitude of those who spend their wealth in the

way of Allah is like the similitude of a grain of corn
which grows seven ears, in each ear a hundred grains.
And Allah multiplies it further for whomsoever He
pleases and Allah is Bountiful, All-Knowing." 10
"They who spend their wealth for the cause of Allah,

then follow not up what they have spent with taunt or
injury; for them is their reward with their Lord, and they
shall have no fear, nor shall they grieve." 11
"And the case of those who spend their wealth to seek

the pleasure of Allah and to strengthen their souls is like
the case of a garden on elevated ground. Heavy rain
10 Al-Baqrah 2:262.
11 Al-Baqrah 2:263.
2
falls on it so that it brings forth its fruit twofold. And if

heavy rain does not fall on it, then light rain suffices.
And Allah sees what you do." 12
"Those who spend their wealth by night and day,

secretly and openly, have their reward with their Lords;
on them shall come no fear, nor shall they grieve." 13
"You cannot attain to righteousness unless you spend

out of that which you love; and whatever you spend,
Allah surely knows it well." 14
"And why is it that you spend not in the way of Allah,

while to Allah belongs the heritage of the heavens and
the earth? Those of you who spent and fought before the
Victory are not equal to those who did so later. They are
greater in rank than those who spent and fought
12 Al-Baqrah 2:266.
13 Al-Baqrah 2:275.
14 Al-e-‘Imran 3:93.
3
afterwards. And to all has Allah promised good. And

Allah is Well-Aware of what you do." 15
"Who is he who will lend to Allah a goodly loan? So He

will increase it manifold for him, and he will have a
generous reward." 16
15 Al-Hadid 57:11.
16 Al- Hadid 57:12.
4
Sayings of the Holy Prophetsa

regarding Financial Sacrifice
"Abu Huraira reported Allah’s messenger as stating that

Allah the Almighty says: "Spend with an open heart,
Allah will spend upon thee." 17
"Each morning, two angles descend, one of them

saying: ‘Allah, bestow a (good) return upon the
spender’; and the other saying: ‘Allah, Destroy the
property of the miser’." 18
"Whoever spends anything in the cause of Allah, is

rewarded seven hundred times more." 19
17 Sahih Muslim Kitabu Zakat.

18 Sahih Bukhari Kitabu Zakat.
19 Tirmidhi Babu Fadlul Nafqatu Fi Sabilillah.
5
"A generous one is nearer to Allah, nearer to people,

nearer to paradise and farther away from hell, but the
miser is farther from Allah, farther from people, farther
from paradise and nearer to hell. Indeed, an ignorant
one who is generous is dearer to Allah then worshiper
who is miserly." 20
"Only two persons deserve to be envied: firstly, a

person to whom Allah gave wealth and he spent it in the
cause of Truth; and secondly the person upon whom
Allah has bestowed knowledge, wisdom and insight by
which he judges between people and teaches them."21
20 Qashiriya, Al-Jud wul Sikha.

6
"Rafi‘ Bin Khudaij reports that the Messenger of Allah

said: "The official who collects Zakat in a just manner
is, until he returns home, like one who fights in the
cause of Allah." 22
"When the collector of Sadaq comes to you, he should

return well pleased."23
22 Mishkat Kitabu Zakat.

23 Sahih Muslim Kitabul Zakat.
7
"Hadrat Abu Hurairahra relates that the Holy Prophetsa

said: "A man was walking through a waterless piece of
land. The sky was clouded and he heard a voice coming
from the cloud saying: ‘O cloud, irrigate the garden of
so and so.’ Upon this the cloud moved to a certain
direction and rained upon a rocky plateau. The water
ran through small rivulets. The man followed a rivulet
until it entered a garden and he saw the owner of the
garden working with a shovel and distributing the water
to his plants. He asked the owner of the garden: ‘O
servant of Allah! What is your name?’ He told him his
name, which was the same that he has heard from the
8
cloud. The owner of the garden then asked him, ‘O

servant of Allah! Why did you ask my name?’ He
replied, I heard a voice from the cloud, saying, ‘Irrigate
the garden of so and so’; May I know what you do to
your garden to become worthy of such favour.’ He said;
‘Since you have asked me, I will tell you. When the
produce of this garden is ready, I give one third of the
produce away in charity, keep one third for myself and
my family, and use the remaining third in sowing and
raising another crop in the garden." 24
"Asma’ bint Abu Bakr reported Allah’s Messenger as

saying, "Do not calculate when spending in the way of
Allah, or Allah will give you in the same manner, but
spend as much as you can".25
"The Holy Prophetsa once asked:

Which of you loves the property of his heir more than
his own? The companions submitted: 'O Messenger of
Allahsa there is none among us who loves his heir’s
Property more than his own'.
24 Sahih Muslim Kitabul Zahad.

9
He said ‘Then your real property is that which you send

before you; and that which you retain belongs to your
heir."26
"Hadrat Abu Huraira related that the Holy Prophetsa

said: "If I had as much gold as the mountain of Uhad, I
would be happy if none of it was left before three days
hads expired, apart from that which I may keep for
paying back my debts." 27
26 Sahih Bukhari Kitabur Riqaq.

27 Sahih Bukhari Kitabur Riqaq.
10
Sayings of the Promised Messiahas

regarding Financial Sacrifice
THE NECESSITY AND IMPORTANCE OF
SPENDING IN THE WAY OF ALLAH
"The revival of Islam requires a sacrifice from us. What
is that sacrifice? It is to die striving in this path, upon
which the life of Islam, the life of Muslims, and the
manifestation of Allah depends. This, in other words, is
Islam. It is the revival of this Islam which Allah today
desires. To attain this objective, it was necessary that
He should Himself establish a great and effective
system; and this is what the Wise and Mighty has done
by sending me into this world for reform of mankind.
He has divided this task of supporting the truth and the
propagation of Islam into several branches." 28
THE PROMISED MESSIAH’SAS CALL

FOR FINANCIAL SACRIFICE
"O Well to do people of Islam! I convey to you the
message that you should assist this Institution of reform,
which has been established by Allah Almighty, with all
your heart, attention and sincerity. You must consider
all the aspects of this institution with reverence and do
quickly whatever you can do to help it. Whoever wishes
to offer an amount each month, according to his means,
should make it binding upon himself like a debt, and
make his payment each month without fail. He should
take this duty purely as an obligation to Allah, and
should not be late or slow in its payment. He who
wishes to pay all at once can do so, but remember that
the true method which will ensure the continuous
progress of this movement is that people, who truly care
about the faith, should make it binding upon themselves
28 Fath-e-Islam, Ruhani Khaza’in, volume 3, p. 10-12.
11
to pay a certain amount each month which they can give

with ease and regularity, unless they are faced with
unexpected circumstances. Of course, whoever has the
means and the resources to give something, apart from
his monthly pledge, is welcome to do so."
"O you my dear ones, my loved ones, the evergreen
branches of the tree of my being! O ye who have, by the
grace of the Almighty which is upon you, entered into
Ba‘iat of allegiance with me! O ye who sacrifice your
lives, your comfort and your wealth in this cause! I
know that you consider it an honour to accept whatever
I say, and will not hesitate as far as it is in your power,
but I cannot make compulsory for you with my own
tongue the service you have to offer, so that your
services should be out of your own pleasure and not as
an obligation from me…." 29
THIS TIME WILL NOT RETURN

"It is now time for all those who count themselves
among my followers, that they should help this
Movement with their money. If someone can only
afford one paisa, he should pay one paisa each month
for the requirements of the movement; he who can
afford a rupee should offer a rupee each
month….Everyone who has accepted the Ba‘iat should
help according to his means, so that Allah too should
help them. If the assistance is received regularly every
month, even if it is minor, it is better than that which is
made upon impulse after a long time of negligence.
Every person's sincerity can only be judged by the
service he offers. O my dear ones! This is the time for
helping the faith and fulfilling its requirements. Make
use of it, for this time will never return." 30
29 Fath-e-Islam, Ruhani Khaza’in, volume 3, p. 33-34.

30 Kashti-e-Nuh, Ruhani Khaza’in, volume 19, p. 83.
12
WEALTH CAN ONLY BE GAINED BY

ALLAH’S WILL
"It goes without saying, that you cannot love two things
at the same time: it is not possible for you to love
wealth as well as to love Allah. You can love only one
of them. Lucky is he who loves Allah. If any of you
loves Him and spends his/her wealth in His cause, I am
certain that his/her wealth will increase more than that
of others, for wealth doesn’t come by itself, rather it
comes by Allah’s will. Whoever parts with some of his
wealth for the sake of Allah, will surely get it back. But
he who loves his wealth and doesn’t serve in the way of
Allah as he should, will surely lose his wealth. Do not
ever imagine that your wealth comes of your own effort,
no, it comes from Allah Almighty. And do not ever
imagine that you do a favour to Allah or his Appointed
One by offering your money or helping in any other
way. Rather it is His favour upon you that he calls you
to this service." 31
SPECIAL EXHORTATION ABOUT

RECEIVING CHANDA FROM NEW
AHMADIS
"Hundreds of people pledge allegiance to me each day,
but, when you enquire of them, there are few indeed
who pay their Chanda regularly on monthly basis. What
more can we expect from one who doesn’t help this
movement with a little money according to his
capacity? What good is such a person to this
movement? Even when a common man goes to town,
however destitute he may be, he always brings back
something, according to his capacity, for himself and
his children; then is this movement, which Allah has
established for such great purposes, not worthy enough
that he should sacrifice a little money for it…
31 Majmu’ah Ishtaharat, volume 3, p. 497-498.
13
Has there ever been a movement, whether worldly or

spiritual, which has survived without financial
contribution? This being a world of means, Allah has
ordained a means for every end. How selfish and
niggardly then is the person who can't spend a trivial
thing like money for such a lofty cause. Time was when
people used to shower their lives like sheep and goats
for Allah's religion, not to mention their possessions.
More than once Hadrat Abu Bakr sacrificed his total
possessions and did not keep even a hair-pin for
himself. Hadrat ‘Umar and ‘Uthman did likewise
according to their means and their spiritual status.
Similarly, all the Companions of the Holy Prophetsa,
according to their means and status, were ready to
sacrifice themselves for Allah's religion along with their
lives and possessions. Now there are those who pledge
their allegiance, and vow to give preference to their
faith over the world, but when it comes to aiding and
assisting the faith,
they hold fast to their pockets. With such love for the
world in their heart, can they ever hope to gain spiritual
merit? Can such people
ever be a source of benefit? Never. Never. Allah
Almighty says: ‘You can’t attain
righteousness until you spend in the way of Allah that
which you love most'….
Therefore, I stress upon all of you, whether present or
absent, to tell your brothers about the Chanda and try to
bring your weak brothers into the system of Chanda.
This opportunity will not present itself ever again." 32
32 Malfuzat, volume 3, p. 359-360.
14
SPENDING IN THE WAY OF ALLAH

WILL PROLONG YOUR LIVES
"If you perform righteous deeds and do some service at
this time, you will set the seal upon your sincerity. You
will live longer and your wealth will increase." 33
FAITH AND MISERLINESS CANNOT

COEXIST
"I believe that faith and miserliness cannot exist in the
same heart. One who believes in Allah with a sincere
heart, does not only believe himself to be in possession
of that which is locked in his safe, rather he believes all
the treasures of Allah Almighty to be his; and thus
miserliness is as removed from him as darkness is
removed from light. It is not only a sin that I should call
the Jama‘at to do something but no one should pay any
attention to it, rather it is also a sin in the eyes of God
that one should perform any service and imagine that he
has done something…." 34
ALLAH BECKONS YOU

"We praise Allah and invoke blessings upon His
Prophet, who is kind and trustworthy, and upon his
progeny who are pure and clean, and on his disciples
who are perfect. These disciples strived in way of Allah
and, cutting themselves off from the world, bowed
themselves completely before Him. So, O friends, you
should know—and may Allah have mercy on you—that
a Beckoner has come to you from Allah at the appointed
time. Allah's mercy has come to your aid at the head of
the century. You were waiting for that Beckoner like the
thirsty one, so now he has come by the grace of Allah,
so that he may warn those whose forefathers had not
been warned and so that the evil-doers should become
apparent. He has been ordered to call you towards the
33 Tabligh-e-Risalat, volume 10, p.56.

34 Tabligh-e-Risalat, volume 10, p. 55-56.
15
Truth and the Faith and to guide you on the path of

Insight and to reveal to you all that which will serve you
on the day of Judgement. Hence, he has taught you
those Truths and Insights, for you could never know
them by yourselves. Hence, he has fully conveyed
God’s message to you and has given you sight. You
have seen what your forefathers did not see, and you
found the light of certainty which they did not. Do not,
therefore, reject the blessings of Allah and do not be
heedless. I see among you people who do not value
Allah as ought to be done. They say that they believe
while they believe not. Do they think they do a favour
to Allah? Nay, all favours are from Him, only if they
knew! All Glory and Majesty belongs to Him. If you do
not heed Him, he will turn away from you and bring
another people, and you will be able to do Him no
harm. These are the days of Allah and the days of
His Signs. Hence fear Allah and His days if you are fear
Him. Soon you will be returned to Allah and brought to
account, and I don't see any of your wealth and property
going with you. So, come to your senses and do not be
foolish. Stand up obediently and be ready to sacrifice
your lives and your property in His path.
Do you expect Allah to be pleased with you while you
have not done what the Truthful are supposed to do?
You will never achieve righteousness until you spend
out of that which you love. Why do you not
understand? Do you think you will be allowed to live on
and will never die? I have been ordered to warn you,
and let me tell you that Allah sees all your actions and
He calls you to help him with your lives and your
possessions. Will you then be obedient? Whoever
among you shall help Allah, Allah shall help him.
Whatever he gives to Allah, shall be returned to him
manifold, for He is the more Beneficent than any
beneficent one. Wake up, therefore, and try to excel
each other. Allah knows those who excel and He knows
those who believe and are particular about their Ba‘iat
and covenant. He knows those who do good deeds and
keep moving forward and are steadfast. For these people
16
is deliverance, prestigious bounty and Allah’s pleasure.

The truly faithful are those who are His pious servants."
35
SPEND IN THE WAY OF ALLAH OUT OF

THAT WHICH YOU LOVE
"The door to piety is a narrow one. So remember that no
one can enter it by spending useless and worthless
things. The clear injuction is: ‘You
can never attain righteousness until you spend out of
that which you love.’ Until you spend the things which
you love and are dear to you, you can not attain the
stage of being loved. If you are not ready to bear
suffering and to acquire true piety, how can you expect
to succeed? Did the disciples gain their station without
doing anything? Just look at how one has to work and
toil in order to gain a worldly title, even though it does
not give true peace and satisfaction. Then how is it
possible for the title of 'may Allah be please with him' to
be acquired with no difficulty. The truth is that it is not
possible to gain the pleasure of Allah—which is a
source of true happiness—until one does not bear
momentary hardships. Allah cannot be deceived. Happy
are those who care not for pain in order to attain His
pleasure, for it is only after temporary suffering that the
believer is granted the light of eternal joy and
everlasting comfort." 36
WHO IS MY HELPER IN THE WAY OF

ALLAH?
"Most members of my Jama‘at are poor and
unprivileged, but to present oneself for the service of
Allah with a pure heart is the cure for every problem
and difficulty. So whoever truly believes in the
existence of Allah and knows that he is dependant upon
35 Majmu’ah Ishtiharat, volume. 3, p. 151-153.

36 Tafsir Hadrat Masih Ma‘udas, volume 2, p. 131.
17
His favours in the material and spiritual world, should

not let this blessed time go out of his hand, nor should
he let the disease of miserliness deprive him of this
reward. Only he deserves to join this Movement who
has a high resolve and who promises Allah that from
now on he shall try his best to offer each month
whatever financial assistance he can offer in order to
remove the difficulties faced by His religion. It is
hypocrisy to remember Allah when faced by a calamity
and to become heedless when one is in ease and
comfort. Allah is Independent and Indifferent; it is you
who have to prove your sincerity in order to attain His
grace. May Allah be with you." 37
FINAL JUDGEMENT
"This is not an ordinary announcement, rather it is the
final judgement concerning those who claim to be my
followers. Allah Almighty has told me that I am
connected only to those, and only such are my followers
in the eyes of Allah, as occupy themselves with helping
and assisting me. But there are many who would
deceive Allah. Now, with the beginning of this new
system, every one has to pledge afresh and inform me in
writing that he will consider himself bound to send me a
certain sum each month. There should be no ifs and buts
about it. There have been some who did not keep their
word and thus sinned against Allah. Now everyone
must consider carefully and promise the amount which
he is able to pay each month, even if it is one paisa. Do
not try to deceive Allah or play tricks with Him.
Everyone who follows me should bind himself to pay a
certain amount each month, be it a paisa or a dhela. One
who neither promises to give anything nor tries to help
this Movement in any other way, is a hypocrite and he
will not remain in this movement. I will wait for three
months after the publication of the announcement to see
if each of my followers agrees to assist me with a
37 Majmu‘ah Ishtiharat, volume 3, p. 165-166.
18
certain amount each month. Anyone who does not

respond during this period will be excluded from this
Community. And if someone makes a pledge but fails
to send his money for three months, he too shall be
excluded. And henceforth no arrogant and heedless
person who is of no assistance will be able to remain
in the Community." 38
38 Maju’ah Ishtiharat, volume 3, p. 468-469.
19
SAYINGS OF THE SUCCESSORS OF

THE PROMISED MESSIAHas
HADRAT KHALIFATUL MASIH Ira
SPEND YOUR WEALTH IN THE WAY OF
ALLAH
"…In order to receive Divine favours, it is necessary
that one should go through fear. Fear of what? Fear of
Allah? Fear of the enemy? Fear of the apostasy of some
foolish people with weak faith? But this will not be
enough. The fact is that this is a prophecy. Allah
Almighty says:
'I shall test you with fear and hunger and loss of
property and lives and fruit.' Hunger also comes from
fasting, so this verse tells us to keep fasts or to spend so
much by way of Sadaqa and charity that you reach the
state of starvation. Spend so much out of your property
that it should become less, and also spend your lives in
His cause and similarly your harvests." 39
SPEND YOUR WEALTH ACCORDING TO

THE WILL OF ALLAH
"…Being a micro universe, man needs a King to
administer his kingdom. He also needs someone to fulfil
his needs. Each of the attributes belongs to Allah. It is
under His protection that a believer should find shelter
against hidden doubts and temptations which pull him
backwards and are a barrier in his progress. Islam today
is in a miserable state. A kind of self-conceit afflicts
every Muslim. He does not spend his property and his
time according to Allah’s Teachings. Allah has made
39 Friday Sermon, June 5, 1908.
20
man free but has also subjected him to some

regulations, especially regarding his property. Be
careful, therefore, about what you do with your money.
There are many today who consider it lawful to give
and receive interest. It is simply wrong. It is written in
a Hadith that whoever receives interest, gives
interest, and even he who records it or acts as a
witness in such a transaction is under Allah’s curse.
I have hereby fulfilled my duty of conveying the
message to you. I do not care the least for you. All I
desire is that you should become Allah’s. Reform
yourselves. May Allah enable you. Amin" 40
HADRAT KHALIFATUL MASIH IIra

THE COMPLETION OF FINANCIAL
SACRIFICES IS THROUGH THE
KHULAFA’
"I always demand of my Jama‘at to devote their lives
and properties for the service of the Jama‘at, and so did
the Promised Messiahas, but the standard has continued
to change with time. When people first heard this call,
they came forward and said, 'Our lives and our
properties are at your command.' The Promised
Messiahas heard their response and said: 'Observe your
prayers, keep your fasts, spread the teachings of Islam
and Ahmadiyyat, and also give something out of your
belongings for the service of the faith, even if it is a
Dhela41 out of a rupee.' The people wondered at this
seemingly small sacrifice because they had been called
to offer their lives and properties. After a time, they
again heard the call that the time had come for them to
sacrifice their lives and properties, and again they
presented themselves with lives and properties. This

41 A Dhela was 132nd part of a Rupee.
21
time they were told to sacrifice a paisa42 out of a rupee

for Chanda. Time went on, and once again they heard
the call from Markaz to sacrifice their lives and
properties for the faith. Once again they came and this
time they were told to sacrifice two paisas out of a rupee
instead of one paisa. Things continued in this manner,
until the call which has began with a Dhela reached
paisas. They were told to give two paisas and then three
and then four. Once again, when the time came, they
were told to make a Wasiyyat of one tenth of their
incomes and properties. Then they were told that this
was not enough and that they should try to give one
ninth and those whom Allah had given the means
should give even more.
Those whom Allah has blessed with a thinking and
understanding mind know that with each step we are
being drawn nearer to the ultimate purpose without
which nations cannot stay alive. Some people are led to
think that words like sacrifice and devotion which are
used time and again don’t mean anything. They imagine
sacrifice to mean giving an anna or anna and a half at
most. As far as sacrificing time is concerned, they
imagine that out of the twenty four hours it is enough to
sacrifice an hour or two. They are completely oblivious
of the fact that one day they could actually have to come
forward to sacrifice their lives and property…. It is very
likely that one day … there could come the true call
from Allah’s representative requiring the true
manifestation of the call which was made fifty or sixty
years ago. At that time, some of you, due to the veil of
indifference which will have covered you with the
passage of time, may think that sacrificing property
means only to give a rupee, and sacrificing life means to
give an hour or so out of a week or a month, but this
will not be so. It will not be the time to sacrifice an hour
or two hours, rather it will be a matter of sacrificing
one’s whole life…….Similarly, it will not suffice to
42 A Paisa was one hundredth of a Rupee.
22
sacrifice an anna or two annas, it will be a question of

parting with one’s whole property in an instant." 43
THE INCREASE IN DEMAND FOR

FINANCIAL SACRIFICE AFTER THE
PROMISED MESSIAHAS
"Some people raise the objection that the Promised
Messiahas said that whoever gives even a paisa every
three months is an Ahmadi, why is it that now an
anna44 out of a rupee is the required Chanda for each
month? Such people don’t realize that the Holy Qur’an
has said that the Jama‘at of the Messiah will be like a
bud in the beginning and then it will keep growing, that
is to say, it will progress in sacrifices and will grow
stronger. It is wrong to imagine that the Jama‘at will be
larger in the beginning and will then become less, rather
it says that it will be weak and will grow stronger,
which means that its faith will grow stronger.
If someone is afraid that this amounts to dishonouring
the faithful people of the Promised Messiah’sas time, he
should know that it may be that the people who come
afterwards do not have such faith as they did. The
Promised Messiahas said: ‘How well it would be if every
one of the Ummah were like Nuruddin.’ Yes it is
possible that people of such sincerity may not come in
the future, but these prominent personalities, who
served as the pillars of the Jama‘at, were but a few and
it is possible that time may not produce their like. But
overall the faith and sacrifice of the Jama‘at is on the
increase. True, hypocrites are also on the increase, and
they existed even at the time of the Promised Messiahas,
and he has even mentioned of them, but they were not
prominent at that time because the level of sacrifice was
so minor that the sacrifice made by a sincere one could
43 Speech Majlis-e-Mushawarat April 21, 1946, Al-Fadl Rabwah, April 10,

1962.
44 An Anna was one sixteenth (1/16) of a Rupee.
23
also be made by a hypocrite. Now that the time has

come to make greater sacrifices, the hypocrites have
began to fall and the sincere ones are progressing in
their sacrifices. The distinction we see today is not
because there were no hypocrites before and there are
now, rather it is because there was no such distinction
between the hypocrites and the believers as there is
now." 45
THE WORKERS FOR CHANDA

COLLECTION ARE ALSO MUJAHIDIN IN
THE WAY OF ALLAH
"When you read about Hadrat Khalid, Hadrat Sa‘d,
Hadrat ‘Amr bin Ma‘di Karb and Hadrat Jarrar, you
wish that you had lived at their time and achieved
similar feats. What you forget is that for every time and
every thing there is a proper place.
In this age, Allah Almighty has opened the door to the
Jihad of Spreading the faith and Jihad against one’s own
self, instead of Jihad with the sword. And we cannot
spread the faith without money. You are the Mujahidin
of this age and you deserve the same reward which
those people did, and indeed you are getting it. Do what
you are told with diligence and also teach others, so that
all of you become Mujahidin in the way of Allah.
Amin." 46
HADRAT KHALIFATUL MASIH IIIrh

OUR OBLIGATION
"Allah has created us for the victory of Islam. Our job is
to do whatever is in our power bring this about and to
offer every sacrifice in this cause. Even if our efforts
fall short of the necessary requirement, Allah will
45 Report Majlis Mushawarat, 1936.

46 Letter Hadrat Khalifatul Masih II, to members of Mal Karachi dated
March 03, 1957.
24
Himself do the rest by His grace….Our spiritual eye can

discern the victory of Islam over the horizon of the
current turmoil, but we will still have to make sacrifices
for it and will have to spend our time and money in this
cause." 47
WASIYYAT IS A GREAT INSTITUTION

"Through the Promised Messiahas, Allah Almighty has
established the system of Wasiyyat in Jama‘at
Ahmadiyya. Wasiyyat is indeed a great institution in
every aspect. The purpose of Wasiyyat is that among the
members of the Ahmadiyya Movement, there should be
a group which should fulfil its obligations in view of the
teachings of Islam with such diligence and sacrifice,
that it should become clearly distinguishable from the
others. Wasiyyat does not mean merely to sacrifice one
tenth of one’s property. Rather it is a system which lifts
man from the depths of the earth and elevates him to the
heights of heaven." 48
THE STATUS OF A MUSI

"Wasiyyat is an institution which was established by
Divine will. The rate of Wasiyyat was fixed by the
Promised Messiahas and no Khalifa can change it. 1/10
will always remain 1/10. So, anyone who promises to
give 1/10 but actually gives less, ceases to be a Musi. A
Musi is one who is foremost in his sincerity, his fear of
Allah, his purity, his morals and indeed in every other
quality. Similarly a Musi has to be foremost in his
financial sacrifice as well. If a Musi does not live up to
this standard, we should do him a favour and remove
him from the list of Musian. This is better for him rather
than that he would die while in breach of his promise to
Allah.
47 Message to Jalsa Salana Qadian, 1978.

48 Friday Sermon, April 30, 1982.
25
…When a Musi reveals his income, it should be

considered accurate without further investigation and
Chanda should be received from him according to this
income. But if there is solid evidence that the income he
has revealed is less than his actual income, his Wasiyyat
shall not be acceptable, for then he will be guilty of
lying deliberately, and a liar cannot be a Musi. Hence he
excludes himself from the class of Musian by his own
action." 49
HADRAT KHALIFATUL MASIH IVrh

BE TRUE AND STRAIGHTFORWARD IN
YOUR DEALINGS WITH ALLAH
"….But Allah Almighty says that these people too have
been blessed with Insight; you can deceive neither them
nor Me. Your lifestyle, your society, your values, each
of these things reveals how much you possess. Since
Wasiyyat is not a system of taxation, therefore, in view
of the moral norms and practice of the Jama‘at, the
office-bearers accept whatever a person claims to be his
income, even when they know that he is not speaking
the truth. But what comes to pass later on is very
dangerous indeed for such people: their sacrifices of a
lifetime go in vain and they lose their wealth and fall
into all kinds of troubles. Allah, Who knows everything,
has countless ways of bestowing and similarly of taking
back. Such people even become deprived of the peace
and comfort which wealth is supposed to provide. At
times the wealth of such families is squandered before
their very eyes and they are helpless to do anything
about it.
…Therefore, you should always be true and
straightforward in your dealings with Allah, Who is the
Giver and Provider. Only then will your sacrifices be of
any use to you and you will inherit even greater
blessings. Why should you fear to spend in the way of
49 Weekly Badr, Qadian, November 4, 1982.
26
Allah? It is this spending which is the source of your

income and of His blessings. At the time of the
Promised Messiahas, some of the Disciples who
presented a little money to him had to make great
sacrifices to do so. But their progeny has become
recipient of such Divine bounties even in their worldly
affairs, that it is hard to recognize them; so wonderfully
have their possessions been blessed.
… , which means that there is a continuous
flow of their spending in the way of Allah. We keep
providing for them and they never stop spending. This
is the blessed spring which was made to flow by the
Holy Prophetsa, and to guarantee whose continuous
existence we have been created. We, who have been
assigned the task of providing the whole world with the
drink of this spring, have to keep it filled with our
sacrifices. But, remember, this spring is the pool of the
sacrifices of a holy Prophet, therefore, not a single
impure drop should find its way into it. Not a particle of
the ego must become part of it. Otherwise, you shall not
be allowed to remain among those who offer sacrifices.
With this fear in your hearts, you should keep
scrutinizing yourselves and keep praying that may Allah
Almighty keep this financial institution clean in every
aspect and protect it from the adulteration of our egos.
The truth is that if a part of the Jama‘at were to adhere
to Taqwa in this regard, were not to fear any one other
than Allah, were not to be guilty of Shirk, and were to
stand firm on the principle that whatever they offer in
the way of Allah, they shall do it truthfully, then today
our Chandas can double without having to increase the
rate." 50
SACRIFICES IN THE CAUSE OF ALLAH

"…It is very strange that although we are called
Ahmadis and have pledged our allegiance at the hands
50 Friday Sermon, July 23, 1982.
27
of the Promised Messiahas, and we claim that we shall

always give precedence to our faith over all worldly
affairs, and we have pledged that we shall do our utmost
to rescue Islam from all its travails, even if we have to
sacrifice our very lives in this cause, despite all this we
see that there are but a few members of the Jama‘at
who are bearing the burden which is supposed to be
borne by millions. And nobody seems to realize this and
nobody seems to care. There doesn’t arise any human
sympathy or self-reproach that we too are part of this
Jama‘at, we too have made our pledges, we too are
overwhelmed with the benevolence of the Promised
Messiahas who made us relish the true pleasures of
Islam. We just stand there like someone on the shore
watching a ship sink, and his heart is not in the least
moved…
…Human sympathy therefore demands that these
people too should be included. All of you who are
attending this sermon should go back and spread this
message in your surroundings. Tell those who are weak
and are afraid of spending in the way of Allah that you
are depriving yourselves both of virtue and of the
blessings of Allah. You are even depriving yourselves
of the world which you are striving for. Your wealth
will decline, you will not see the happiness of your
children. Before your very eyes your pleasures shall
vanish and sorrow and worry shall have their place in
your hearts. This is the destiny of Ahmadis who are
moving away from Ahmadiyyat. This is what we have
always experienced.
Allah does not leave anyone’s sacrifice unreciprocated.
Have you ever seen one who makes sacrifices and his
children are starving? Just look at how Abundantly the
family of the Promised Messiahas has been blessed. But
these blessings are only as long as one realizes the basis
on which they have been bestowed. If someone were to
deceive himself that it is all because of his own
ingenuity and a sleight of his own hand, he would be
foolish indeed. These blessings are the result of a few
28
as
crumbs which the Promised Messiah sacrificed in the
cause of Allah. Even before he was granted
Prophethood, he had already given to Allah everything
he possessed. All that we are reaping today is due to
that sacrifice. And this is not all, there are hundreds of
Ahmadi families who are enjoying the fruits of similar
sacrifices." 51
PERMISSION FOR REMISSION IN

CHANDA ‘AM
"I have announced again and again that if someone is
unable to pay the Chanda in keeping with the
prescribed rate, he should clearly say so and should tell
us about his circumstances. Khalifatul Masih can grant
remission in Chanda ‘Am. And I openly promise that
whoever honestly thinks that he is not up to the mark
and that he should be granted remission, he shall be
granted remission. But do not lie to God! It should not
be that God gives you millions and you pay your
Chanda on the basis of hundreds of thousands, and you
say that He has only given you that much. Do you think
that God forgets what He has given you (God forbid)
and doesn’t know what you are paying back? He who
has given you is aware of the secrets of the hearts and
has knowledge of all hidden intentions. He is aware of
the Bank balances where the money goes and
disappears and yet man doesn’t find contentment, he
wants to possess even more.
Hence, those who need help shall be helped, and their
needs shall be catered for. They will be willingly
granted remission. And if there is an Ahmadi who
cannot give Chanda and is himself in need of
assistance, the Jama‘at will assist him as far as possible.
But no one can be permitted to lie to God. I am,
therefore, allowing for one last chance, so that we
should not lose our brothers. I am not in the least
worried as to how God’s mission will be
51 Friday Sermon, September 10, 1982.
29
accomplished. If I were to do so, I would be a

Mushrik. I am not worried that if we lose some
Ahmadis how shall we find others in their place. If
one were to leave us, God can and shall grant us
hundreds of thousands in his place. What I am
worried about is why at all should even a single
Ahamdi go astray? Why should our brother get lost
after treading the righteous path? What I am
worried about is the thought of their own persons,
and it is not the Jama‘at that I am worried about. There
is God who will take care of the Jama‘at as He has
always done. He has always fulfilled the needs of the
Jama‘at, and so he shall do in the future.
Hence, if we move forward without creating an order in
the Jama‘at and without bringing all the members up to
the minimum standard, then the few, who are the first
and foremost, will continue to bear the burden of
sacrifices. And people will not even realize that these
are the sacrifices of a few people and not of the whole
Jama‘at.
We also pray for our brothers, may Allah grant them
understanding and the power and ability to offer
sacrifices." 52
IT IS ESSENTIAL TO REMIND PEOPLE

"The reason why the Holy Qur’an has repeatedly
instructed us to make financial sacrifices, is that these
sacrifices purify people and cleanse their hearts. As a
result of it, a believer attains greater Taqwa, the society
is reformed and rejuvenated and gets rid of many evils.
I can’t do without reminding the Jama‘at of this,
because the true philosophy and spirit of sacrifice is that
you are like beggars in the path of Allah, if you do not
make sacrifices, you will be the losers……..And the
Holy Qur’an teaches us that those who make sacrifices
in the way of Allah, their possessions are greatly
30
blessed by Him. One point which the Holy Qur’an

makes is that you will grow richer by spending in the
way of Allah, for in so doing you will come closer to
the One who is Self-Sufficient, and if you cut asunder
from Him, you will become poor. Thus, when religious
communities forget about financial sacrifice, they are
afflicted with adversity. On the other hand, if they
eagerly offer sacrifices, they are blessed with countless
bounties. We must understand this secret and use it also
for national economic development." 53
PRINCIPAL OF REGULARITY IS SET

OUT BY THE PROMISED MESSIAHAS
"The principal of regularity (in payment) as set out by
the Promised Messiahas is very fundamental. Even those
who have little to eat have some sort of regularity in
eating. It is not possible for someone to eat once and
then stop eating for two months. Everyone, for whom it
is possible, tries to be regular in his meals. This is why
the Promised Messiahas has linked regularity in financial
sacrifices to man’s spiritual survival. The Promised
Messiahas accepts the sacrifice made in the way of
Allah, but makes it clear that it makes no difference to
us but it will make a difference to you who give. Once
you have taken upon yourself to make this sacrifice, you
must stick to your pledge with sincerity and be forever
regular in your payments. The principal of giving
according to one’s means but giving regularly has the
seeds of progress in it. Whoever starts giving a little bit
regularly will naturally increase his sacrifice and his
means will also grow. Those who give thousands, reach
hundreds of thousands, and those who give hundreds of
thousands reach millions. This is the overall picture we
get from the history of the Jama‘at. Those who gave
paisas, but regularly and with sincerity, were soon
enabled by Allah to sacrifice thousands and even
hundreds of thousands. And from their progeny their
31
came those who sacrificed millions and now we see

sacrifices of tens of millions." 54
HADRAT KHALIFATUL MASIH Vat

KEEP YOUR AFFAIRS WITH ALLAH
CLEAN AND STRAIGHTFORWARD
"If you acquire more income after the Budget has been
drawn, you must not continue paying according to the
Budget. Rather you must pay in relation to the blessings
which Allah has showered upon you. If our dealings
with Allah are straightforward, He, being the All-
Hearing and All-Knowing, will hear our prayer all the
more. And if there is anything which we need for this
age and for ourselves, it is the mercy and blessings of
Allah and prayers which find acceptance at His
threshold. So I beseech you that, for your prayers to be
accepted, it is important that you keep your dealings
with Allah clear." 55
SPEND YOUR HOLY THINGS IN THE

WAY OF ALLAH
"……Hadrat ‘Uqba bin ‘Amir reported that the Holy
Prophetsa said:
"On the day of judgment, the one who has spent in the
way of Allah, will remain under the shelter of what he
has spent until the Reckoning is over." [Ahmad Bin
Hambal]
But this will only happen if the money that has been
spent is pure and is spent out of a pure income. You
can’t expect to win Divine blessings and to stay under
the protection of your spending, if what you have spent
is impure. Moreover, those with impure incomes never
do spend in the way of Allah. Even if they manage to
spend a rupee out of a hundred thousand, they tell
54 Friday Sermon, November 11, 1994.

32
everyone of the good they have done. On the other

hand, the pious and righteous ones, who have the love
of the faith in their hearts, and whose incomes are pure,
spend out of their pure incomes and try their best that
no one should know about what they have spent. Allah
Almighty greatly reveres such people." 56
NEW AHMADIS SHOULD BE INCLUDED

IN CHANDA
"If the habit of paying Chanda is inculcated in them
from the very beginning, and they are told that Allah
commands us to make sacrifices in the cause of His
Religion, their faith will get strengthened and they will
get accustomed to paying Chanda. There are a lot of
new Ahmadis who are not even told that they have to
offer financial sacrifices. It is most essential to tell them
about this. The Promised Messiahas has said that the
faith of such people lies in danger who do not offer
financial sacrifices. If this habit had been inculcated in
the new Ahmadis of India and Africa, not only would
our Chandas have increased wondrously, but even our
numbers could have increased
manifold……………..Hence, I wish to remind the
Jama‘ats once again to establish these links and make
them wider and also to pay greater attention towards
Tarbiyyat (teaching and training). Get rid of your own
tardiness and bring these new members to the fold of
financial sacrifices, even if at first they pay only token
amounts. Similarly, as I said earlier, parents should
include their newborns in their financial sacrifices as
well. In case of Waqfin-e-Nau, it is most essential that
every child that is born is made part of this system." 57
o
56 Friday Sermon, January 9, 2004.
33
DEFINITION OF INCOME
For the purposes of Chandas, Income is defined
hereunder:
I. a. Income means all kinds of Income, derived from
various sources. Every Chanda-paying member
shall pay his chanda at the prescribed rate in
keeping with the demands of Taqwa and the
verdict of his faith and conscience. House rent
and miscellaneous expenses of similar nature are
not to be deducted from Income for the purposes
of Chanda. However, Travel allowances (T.A. &
D.A.) paid to perform professional or official
duties are exempt from being included into
Income. However, it is commendable, if some
one pays Chanda on any savings from such
allowances.
b. If a Chanda-paying member finds it difficult to
pay Chanda or to pay it at the prescribed rate, he
can seek full or partial remission from Hadrat
Khalifatul Masih, by submitting an application
through Amir Jama‘at, stating reasons. Those who
are permitted to pay Chanda at reduced rates
shall remain eligible to vote in any election; but
it will be essential to obtain prior permission
from Markaz before appointment or election of
such persons at responsible offices. This is
because, an Office-bearer who lags behind in
financial sacrifices may not become an example
for others to follow.
Note: This relaxation does not apply to Chanda
Wasiyyat. In case a Musi is unable to pay
Chanda at the prescribed rate he had better, get
34
his Wasiyyat cancelled on account of extreme

hardship.
c. If some definite evidence comes to the
knowledge of Jama‘at about a Musi, indicating
that he/she has declared his/her income wrongly
and that, being a Musi such a deed on his/her part
demands disciplinary action, the case of such a
person shall be presented, along with relevant
evidence, to Majlis Karpardaz for conside-
ration.
Note: THE MINIMUM INCOME
A proper scrutiny of Wasiyyats requires each
country to decide about the minimum income
needed for subsistence in that country, so that
while approving Wasiyyats this income is kept in
view.
d. If Income of a family (either in the form of salary
or allowance) depends on the number of the
members of the family or is paid according to a
fixed percentage or formula based on head of the
family, his wife and children, e.g. social
allowance given by the government or the
allowance paid to a missionary by the Jama‘at,
then the total of such salary or allowance will be
deemed to be the income of the head of that
family himself on which he shall pay the
subscription according to the prescribed rate.
However, such allowance which is paid to a
child by the government for a specified purpose
and the parents receive or keep that allowance
merely being his guardians and the money is
actually spent on that specified purpose for
which the allowance is actually given, then on
35
such an allowance father or mother are not

required to pay any Chanda.
e. Professional people and Persons doing any
business are to pay Chanda on their net income,
which is to be determined after deducting from
their gross income only such expenses as are
required to generate income. It is not proper to
pay Chanda only on the sums drawn from
business, to meet personal monthly expenses.
f. Student scholarships/stipends will not be subject
to Chanda at the prescribed rates. However
students are expected to get a sum fixed after
consultation with the Jama‘at and pay their
Chanda accordingly.
II. a. CHANDA ON LOAN/DEBT

If a member has no source of income and his
livelihood depends solely on loan/debt, then he
would pay Chanda even on such a loan/debt.
However, when he pays back his loan/debt, he
will pay his Chanda on his Income after
deducting the amount of loan/debt, he has paid
back.
b. REPAYMENT ON MORTGAGE/LEASE
AMOUNT
If a Chanda-paying member acquires any
property on Mortgage/Lease, the amount of
instalment paid back will not be deducted from
his/her income. Chanda will be payable on
his/her total income.
36
III. WOMEN NOT HAVING THEIR OWN

SOURCE OF INCOME
a. The procedure usually followed for the payment
of Chanda Wasiyyat by a woman not having her
own source of Income is, that the husband should
fix an appropriate amount as pocket money that
would be considered the Income of such a
woman and she, for the sake of maintaining the
continuity of her financial sacrifice, will pay
Chanda Wasiyyat on her pocket money.
b. Women are required to pay Chanda according to
their living standard. The sacrifice made by a
Musi should stand out as compared to the
sacrifice made by a person paying Chanda ‘Am.
IV) EXEMPTIONS
A Chanda payer's Income includes every kind of
income. However, any allowance received by an
employee, which he cannot spend at his sole
discretion, is exempt from inclusion into his/her
income. Similarly, Government's dues, viz.
taxes, local rates, land revenue, compulsory
insurance etc., which are levied under
Government orders may be deducted from
Income. Likewise, Uniform allowance,
Educational allowance for children, are exempt
for the purposes of Chanda.
Note: House rent and miscellaneous expenses of
similar nature are not allowed to be deducted
from Income for purposes of Chanda.
BUDGET ACCORDING TO REAL INCOME

Explaining the reason for the decrease in Chanda in
his Jama‘at, one member said: Some people quote the
37
Promised Messiahas as having said that anyone can pay as

much Chanda as he wishes, and, on the basis of this
quotation, even if they are earning a hundred thousand
rupees, they make their promises on the basis of just one
thousand. This is what causes our Chandas to decline.
The answer of Hadrat Khalifatul Masih IIIrh:
"You are yourself responsible for it. You should prepare
his budget according to his real Income. In Jehlum, an
Ahmadi said the same thing, and I ordered for Chanda
not to be received from him. He has been insisting for
Seven years that he will give Chanda only as much as
he wishes. But I said that we shall not receive Chanda
from him. Hence if there is any negligence, it is not due
to the directives of the Markaz, rather it is due to the
conduct of office-bearers of local Jama‘at." 58
IRSHADAT ABOUT THE MEMBER WHO

FAILS TO PAY OBLIGATORY CHANDA.
Hadrat Khalifatul Masih IVrh said in his sermon
delivered on November 11, 1994.
"The question is, if someone does not pay obligatory
Chanda should the Chanda of the auxiliary organization
(Dhaili Tanzim) be received from him/her? ….… While
mentioning Tahrik-e-Jadid, I urged upon you to first
include such people in obligatory Chanda, as the basic
rule is that one who does not join in permanent
obligatory sacrifice, voluntary sacrifice (Nafal) is not
accepted from him……… It is our foremost duty to
include the new Ahmadi in permanent obligatory
sacrifice, but (for the time being) if they voluntarily join
in Chanda Tahrik-e-Jadid that too will enable them to
become a part of permanent financial system and thus
will give them strength. Hence you need not to indulge
in minor technicalities or legalities. Instead, keep in
view the spirit of Chanda, and in order to protect their
58 Report Majlis Mashawarat 1974.
38
lives for higher aims, deal with them compassionately,

and where Quran has referred to 59 it is not
something that is distinct from the common people and
is meant for a specific period, rather it is a clear
guideline which is also relevant in this institution.
a. So with reference to the new Ahmadis my answer is
that even if they have not yet started paying
obligatory Chanda and are willing to pay voluntary
Chanda they should not be refused on the basis that
they do not participate in the obligatory Chanda.
They should remain under training for a period of
three months, six months or even a year. Then, a
decision should be reached on individual basis.
b. And as far as those persons are concerned who have
come out of the category of and have
become an integral part of Jama‘at, the guideline of
the Jama‘at is and will remain that if they do not pay
Chanda ‘Am or fail to pay Chanda Wasiyyat after
promising to do so, then other (voluntary) Chandas
shall not be acceptable from them." 60
Hadrat Khalifatul Masih Vah, said about Nau
Muba’‘in:
"At the very beginning it should be made clear upon
NAU MUBA’‘IN (New Ahmadis) that if in the beginning
they do not or cannot pay Chanda at the prescribed rate,
as they have not yet had the proper training, they should
be asked to start paying Chanda Waqf-e-Jadid or
Chanda Tahrik-e-Jadid. Soon they will get used to it
and will even get pleasure out of paying Chanda. And
they would also get worried, like many of us, who write
in their letters that they are very much worried about
their promise of Chanda Waqf-e-Jadid or promise of
Chanda Tahrik-e-Jadid which we have to fulfill and the
time is short. Please pray for us that we are able to
fulfill our promise. As the promised Messiahas says, we
59 "Whose hearts are to be reconciled." [Al-Taubah 9:60]

39
should feel similar sympathy for the NAU MUBA’‘IN

and should try to inculcate in them the habit of paying
Chanda. They must be included in Waqf-e-Jadid and
Tahrik-e-Jadid." 61
DEFAULTERS SHOULD NOT BE

APPOINTED AT JAMA‘ATI OFFICES:
In this regard Hadrat Khalifatul Masih IVrh said,
"In this respect a decision has already been made, that
people who are permitted to pay Chanda at a reduced
rate are in exceptional circumstances, allowed to be
appointed, at Jama‘ati offices, if the Jama‘at so desires.
But the defaulters can never be assigned any duty." 62
THE FOLLOWING CANNOT TAKE PART

IN ELECTION NOR CAN BECOME
OFFICE BEARER
a. The following cannot participate in any election:
1. Those who do not pay the Obligatory Chandas.
2. Those who are less than 18 years of age.
3. Those who have been censured by the Jama‘at.
4. Office bearers who have been suspended by
Nizam-e-Jama‘at (only for the period of there
suspension).
b. Defaulters who pay their Chandas after the date for
the elections has been announced, in order to
participate in the election, should be strongly
discouraged.
c. New Ahmadis can only participate in elections one
year after signing the Baiat if they abide by the
other regulations.

62 A letter from Additional Wakilul Mal London, July 26, 1992.
40
Note: A Chanda payer is one who doesn’t have

more than six months of arrears in the Obligatory
Chandas. This does not apply on members who
have been permitted by Markaz to pay their arrears
in instalments, or those who have been granted
remission to pay at a lower rate. But such people
will not be eligible to be elected for any office or as
members of Majlis-e-Intikhab, unless prior
permission has been sought from Markaz.63
d. The following can hold no office in Nizam-e-
Jama‘at:
1. Those who cannot participate in elections under
the above regulations;
2. A Musi, whose Wasiyyat has been cancelled by
Sadr Anjuman Ahmadiyya;
3. A Musi, whose Wasiyyat has been cancelled by
way of disciplinary action by the Jama‘at.
4. A person who puts Jama‘at’s funds or the funds
of an Auxiliary Organisation to personal use, he
shall not be eligible to be elected or nominated
to any office for a period of three years after the
reimbursement of the used amount and pardon
by Hadrat Khalifatul Masih. If such a person is
subjected to any disciplinary action a second
time he shall never again be eligible to hold any
office of the Jama‘at. The Amir/President and the
Auditor who neglect to perform their duty in
this respect shall also be responsible for making
up the loss.
Note: (a) If the Wasiyyat of a Musi is cancelled
due to some reasons other than those mentioned
in (2) and (3) above, and he is paying his
63 Rules & Regulation Tahrik-e-Jadid, Rule No. 181.
41
obligatory chandas regularly, and he is not in

arrears for six months or more, there is no
objection against his appointment or election as
an office bearer.
(b) If a person is removed from an office a
second time by way of disciplinary action, he
shall never again be eligible to hold any office
of the Jama‘at. 64
PROCEDURE FOR RECEIVING

CHANDAS IN CASE OF SPECIAL NEED
1. It is essential to seek the approval of Markaz before
collecting any Chanda other than from the Obligatory
Chandas and Chandas which have been initiated by
the Markaz.
2. If it is required in case of special or urgent need to
initiate a new Chanda at the local or national level,
permission must first be sought form Hadrat Khalifatul
Masih through Wakalat Mal, London.
3. Only after the approval has been received shall it be
permissible to start receiving such Chandas.
64 Rules & Regulation Tahrik-e-Jadid, Rule No. 209, 235.
42
Assessment of Income Budget

Budget Assessment is a very vital and important
matter and it is of fundamental value for stability in
receiving Chandas and their gradual increase. Each year
every Jama‘at should know what its potential is for
Chanda, who is part of the Chanda system and who is not
yet part of it, who is giving Chanda in keeping with his
true income and who needs to be reformed in this matter.
Jama‘ats are at times mistaken in thinking that if they
draw their budgets in this manner, they will not be able to
collect the whole payment and, in order to avoid being
embarrassed before Markaz, they draw their budgets in
keeping with the payments of their members rather than
their potential. This is not right. In this way they create a
false impression before the Markaz. The correct way is
that all earning members should be included in the budget
according to their true incomes.
CHANDA FOR LADIES

On the occasion of Mushawrat 1937, Hadrat
Khalifatul Masih IIra said:
"As from now, Chanda will be received at the full rate
not only from men but also from women who have
regular incomes, whether it is in the form of pocket
money they receive from their husbands or from some
other source. Other women will not be bound to pay at
the specified rate, but should make sacrifices according
to their circumstances and their ability".65
TO ASCERTAIN THE INCOME

In reply to a query in this regard Hadrat Khalifatul
Masih IVrh, said:
65 Report Majlis-e-Mushawarat 1937.
43
"…….Normally 'social security allowance' paid by a

government to a family (for wife and children) is in fact
the income of the head of the family, which he spends
at his own discretion. Therefore, the spirit of Taqwa
demands that he/she should pay Chanda on the total of
all such allowances. However, in special circumstances,
an allowance, which is granted to a child for specific
purposes e.g. his medical treatment etc. and is actually
spent for that purpose then( in this case too) the parents
will act as trustees and Chanda is not required to be
paid on such allowances.
The same formula is used in determining the allowances
of the Muballighin in our Jama‘at, is that such and such
is the allowance for the Muballigh, his wife and his
children individually, and it adds up to this much. But
this never means that the allowance will be divided
between the wife and children in the same ratio. Rather
the whole allowance is considered the income of the
Muballigh and he pays Chanda upon it at the prescribed
rate.
……….In spite of the above if any member chooses to
interpret social security allowance for children by
himself and seeks remission in Chanda against such an
allowance, then, such a case should be presented to me
for consideration". 66
Similarly, in response to a query raised by a
member from Belgium, Hudur said:
"As for the fact that you are paying Chanda Wasiyyat
upon your social allowance after deducting the
children’s allowance, this is something contrary to
Taqwa, and, as a proof of this, you have yourself said
that: "This is something which has been worrying us for
some time, and because of it we are not enjoying the
delight of paying Hissa Amad with full enthusiasm.
Normally 'social security allowance' paid by a
government to a family (for wife and children) is in fact
66 A letter to Amir Norway dated August 13, 1993.
44
the income of the head of the family, which he spends

at his own discretion. Therefore, the spirit of Taqwa
demands that he/she should pay Chanda on the total of
all such allowances. However, in special circumstances,
an allowance, which is granted to a child for specific
purposes e.g. his medical treatment etc. and is actually
spent for that purpose then (in this case too) the parents
will act as trustees and Chanda is not required to be
paid on such allowances.
The procedure usually followed for the payment of
Chanda Wasiyyat by a woman not having her own
source of Income is, that the husband should fix an
appropriate amount as pocket money that would be
considered the Income of such a woman and she, for
the sake of maintaining the continuity of her financial
sacrifice, will pay Chanda Wasiyyat on her pocket
money." 67
HOW TO GET REMISSION FOR PAYING

CHANDA AT THE REDUCED RATE
Hadrat Khalifatul Masih IIra said:
"…Baitul Mal is mistaken in thinking that such a
budget will not be achieved. I say, so be it, but at least
the Jama‘at will realize that it has to achieve this
budget. The Jama‘at that achieves such a budget shall
be worthy of praise and the one that fails to do so will
be reminded about it. What is happening now is wrong.
A Jama‘at that achieves the budget, but does not collect
Chanda from all members, is adjudged praise-worthy
and considered deserving of prayer, while a Jama‘at
that is active in its work and collects Chanda from all
members, but fails to fulfil the budget, is discouraged. It
is not correct not to accept Chanda from one who gives
less than an Aana per rupee. My instructions are that
whoever wants to pay less than the prescribed rate,
should mention in writing that he is faced with such
67 A letter to an Ahmadi in Belgium.
45
and such problems and he can only pay one or two

paisa per Rupee. I am not saying that a person
cannot pay less than an Anna, what I mean is that no
one can do so without permission. Permission is
necessary so that we should keep the record and he
should also bear in mind that he ought to pay at the
prescribed rate. Therefore, there is nothing to stop a
member who does not pay as per prescribed rate from
being included in the list of Chanda-payers. The budget
of every Jama‘at should be an Anna per Rupee
inclusive of all members whether they are payers or
non-payers. In this way the budget of income can be
raised considerably. Even though the whole budget may
not be achieved in the first year, the Jama‘ats who
prepare a sub-standard budget will be motivated." 68
Following three basic rules can be inferred from
Hudur’s above directive:
First, all men and women who have income in any
form must be included in the Budget;
Second, true and exact income of every Ahmadi should
be entered in the budget;
Third, Chanda should be recorded as per prescribed
rate except for members who have been granted
concession in the rate of payment. However, their true
income should be recorded and Chanda be written in
accordance with approved reduced rate.
Note:
a. Requests for concession should be written to
Hadrat Khalifatul Masih with the
recommendation of Majlis-e-‘Amila and should
be submitted to Wakalat Mal, London.
b. This concession in rate is limited to one year
only. A new application should be forwarded
each year.
68 Report Majlis-e-Mushawarat 1930.
46
c. Members paying Chanda on concessional rates

will be allowed to cast their votes, but will not be
eligible to be elected for any office.
d. Budget form must be counter-signed by National
Amir/President Jama‘at & National Secretary
Mal.
47
Instructions about the Preparation

of the Budget
The following points must be kept in view while
preparing the annual budget:
ASSESSMENT OF INCOME BUDGET

1. The task of Assessment (Tashkhis) is of vital
importance.
2. It is very important for all Jama‘ats to carry out
individual assessment (Tashkhis) of every member
before making their budgets.
3. Every Jama‘at should be aware of the actual potential
of each member in respect of Chanda. It should know
which members are part of Chanda system and which
are not.
4. Every earning member of the Jama‘at, whether a man
or a woman, must be included in the budget according
to their true income, with the exception of those who
have been granted concession by Hudur to pay at a
Reduced rate.
5. The true income of persons who have been granted
concession should be recorded, but their Chanda
should be received according to the approved
concessional rate.
6. Such remission in the rate shall not apply to Hissa
Amad (Chanda Wasiyyat).
7. It must not happen that the names of all earning
members are included in the budget, but their incomes
are shown to be less than the actual.
8. Efforts should also be made to include the New
Ahmadis in the different Schemes, as instructed by
48
at
Hadrat Khalifatul Masih V in Friday Sermon on
January 9, 2004:
"At the very beginning it should be made clear upon
NAU MUBA’‘IN (New Ahmadis) that if in the beginning
they do not or cannot pay Chanda at the prescribed rate,
as they have not yet had the proper training, they should
be asked to start paying Chanda Waqf-e-Jadid or
Chanda Tahrik-e-Jadid. Soon they will get used to it
and will even get pleasure out of paying Chanda. And
they would also get worried, like many of us, who write
in their letters that they are very much worried about
their promise of Chanda Waqf-e-Jadid or promise of
Chanda Tahrik-e-Jadid which we have to fulfill and the
time is short. Please pray for us that we are able to
fulfill our promise. As the promised Messiahas says, we
should feel similar sympathy for the NAU MUBA’‘IN
and should try to inculcate in them the habit of paying
Chanda. They must be included in Waqf-e-Jadid and
Tahrik-e-Jadid."
9. The Local Funds which have been established to fulfil
local requirements should not be included in the
National Budget. It is a local fund which should be
spent locally and should be recorded in the local
Amanat.
10. The Chandas of Ansar, Khuddam and Lajna are also
local Amanat; these too should not be included in the
National Budget but should be recorded in the local
Amanat in which their receipts and payments should be
shown. There is a separate form for this purpose in the
monthly financial statements.
APPROVAL OF BUDGET
1. The budget will consist of the Chandas which
members of the Jama‘at are expected to pay.
49
2. The individual assessed budget received from all the

branches shall be consolidated to present the National
Budget for Income.
3. Every Jama‘at shall prepare its individually assessed
Budgets by September 30, each year.
4. The proposed Budget for expenditure will be prepared
keeping in view the actual expenditure for the past four
years, expected requirements of the year in question
and obviously the expected income in the said period.
5. After preparing the budget, the Secretary Mal will
present it before the Finance Committee which will
consist of five members:
i. The Amir (Chairman)
ii. Secretary Mal (Secretary committee)
iii. General Secretary (Member)
The approval for the remaining two members shall be
given by Wakil A‘la Tahrik-e-Jadid at the
recommendation of Majlis-e-‘Amila.
(In case approval has not yet been sought for the
Finance Committee, this should be done immediately.
The Committee shall stand for three years.)
6. After deliberating upon the budget, the Finance
Committee shall forward it to the National Majlis-e-
‘Amila, which in turn will present it before the
National Majlis-e-Shura. The National Majlis-e-Shura
shall forward it to Wakalat-e-Mal, London, with its
own suggestions and recommendations, to be presented
to Hudur for approval.
7. When dispatching the proposed budget to Markaz,
please attach the following details:
(i) The total number of earning members in the
Jama‘at.
(ii) The total number of Chanda payers.
50
(iii) Details of the expected expenditure of the

Establishment.
(iv) Details of expected expenditure in the form of
Rent/Rates/Taxes.
(v) Details of the Contingency Reserve (if any).
(vi) Details of the Repayment of Loan (if any).
(vii) Details of grants given to branches.
(viii) Details of Development Expenditure.
Under Development Expenditure, attach the plan for
next full year, as to how many building/mosques are
intended to be built during the year and what is the
estimated cost. This estimate should be included in the
budget and approval should be sought from Markaz.
Similarly, details of all expected expenditure should be
given in each category of development expenditure.
For instance, details of vehicles, furniture and office
equipment should be enclosed. If a reserve fund is
needed for the purchase of such items, its details
should also be given. In short, a detailed plan regarding
development expenditure should be sent along with the
budget.
8. If the budget being presented is a deficit budget,
explanation should be given as to how this deficit is
intended to be made up (whether through Central
Reserve or Grant from Markaz).
9. If a surplus budget is presented, the surplus amount
shall go into the central reserve account. This surplus
will be considered only, after the share of Markaz from
the Chandas collected each month has been deposited
in the Central Reserve). The amount which remains
unspent on 30th June shall also be deposited in the
Central Reserve.
51
In case of an urgent requirement during the year, funds

can be drawn from the Central Reserve with the
approval of Markaz.
10. The proposed budget for income and expenditure
should reach Wakalat Mal London by mid May each
year.
11. The proposed budget should be drawn on the forms
prescribed by Markaz.
Note: Before sending the budget to Wakalat Mal
London for approval, please verify it with the check-
list given in Annexure III.
BUDGET AMMENDMENTS
1. Once the budget has been approved by Markaz, no
amendments can be made in it without seeking
approval from Markaz.
2. In case, during the course of the year, a member shifts
to another place, leaves the Jama‘at or dies, or in case
of new members joining the Jama‘at, and this causes
considerable increase or decrease in the budget,
appropriate amendments can only be made in the
budget by informing the Markaz of these changes at
once and gaining its approval.
3. In case the expenditure in a particular head of account
exceeds the pro-rata during the year, and there is a
likelihood of it exceeding the approval budget,
approval should be sought from Markaz, before this
should happen, by writing to Markaz about the reasons
for this over expenditure as well as the sources by
which the desire income would be raised.
4. Only Majlis-e-‘Amila has the authority (but not an
individual) to transfer funds from one head of account
to another while remaining within the overall budget.
52
5. Majlis-e-‘Amila doesn’t have the authority to put the

expenses relating to one head of account to another
without informing the Markaz.
6. Majlis-e-‘Amila doesn’t have the right to increase the
overall budget on its own.
TRANSFER OF BUDGET FROM ONE

HEAD OF ACCOUNT TO ANOTHER
Hadrat Khalifatul Masih IVat’s Instructions about

Budget Amendments.
"There are two points which the Jama‘at should
remember well in this regard. Majlis-e-‘Amila has the
authority—but not an individual—to transfer funds
from one head to another within the budget, but it does
not have the authority to put the expense relating to one
head of account to another without informing the
Markaz. This is dishonesty and could open the door to
further irregularities. If the provision for Travel is
exhausted, it should be increased. It is not right to put
the Travel bills into another head of account. This is
something which is done quietly: instead of calling
Majlis-e-‘Amila and deciding the provisions for Travel
should be increased from One lakh to five lakh, and the
extra four lack will be transferred to this head of
account from such and such heads, which is the right
way, but what is done is that the provisions for travel
remains at one lack but Travel expenditure is diverted to
other heads. I have cited the Travel expenditure only as
an illustration…. "
EVEN MAJLIS-E-‘AMILA DOESN’T HAVE

THE RIGHT TO INCREASE OVERALL
BUDGET
"…One authority which even the Majlis-e-‘Amila does
not have is to increase the overall budget on its own.
For instance, if the overall Budget is one million
53
guilders, this amount will be divided into different

heads of fifty thousand or ten thousand. Majlis-e-
‘Amila, but not an individual (office holder), can make
internal adjustments, but it has no authority to increase
one million to one point one million. For this they have
to acquire the approval of Markaz whether or not they
can increase their budget that year. These are the
matters in which Jama‘ats sometimes overstep the
bounds without seeking permission from Markaz.
Another point I have often emphasized is that if your
budget is running out and you still have your
requirements, then before the budget should run out you
should call the meeting of Majlis-e-‘Amila and seek
approval from Markaz.
But what happens it that at the end of the year when we
ask for the accounts, all sorts of excuses are given for
post-facto approval. At times we have to ignore such
things because people are not yet properly trained. But I
would like to make it clear in this sermon that I have
overlooked enough, I will not do so again, for the
protection of the financial system of the Jama‘at is very
crucial. This is something which will last for hundreds
of years to come….
…If the Jama‘at feels certain that the expenditure is
carefully monitored and the regulations are being
followed to the letter,...then the finances of the Jama‘at
shall never run out…." 69
Note: Please see Annexure II for the details of the
heads mentioned in the Budget Form and the Financial
Statements.
o
69 Friday Sermon September 13, 1991.
54
Collection of the Chandas according

to the budget
All effort should be made to collect the Chandas
according to the Budget.
1. Every Jama‘at is fully responsible for fulfilling the
amount as specified in the approved income budget.
2. Office bearers should lead by their example. They
should pay Chanda according to the prescribed rate
and make their payments regularly.
3. Instructions and guidelines received from Markaz
should be properly brought to the notice of the
Jama‘at.
4. Office bearers should sacrifice their time in order to
fulfil their obligations.
5. Arrangements should be made to receive Chanda
according to schedule.
6. The demand for Chanda should be based on the actual
income.
7. Help can be sought from the husbands in order to
receive Chanda from ladies and vice versa.
8. Students and children should also acquire the habit of
giving Chanda. Even if they offer a penny every
month, it should be cheerfully accepted.
9. Attention should also be given to the collection of
other Chandas - apart from the obligatory ones.
10. Special attention should be given to receiving Chanda
from those with arrears.
55
ABOUT THOSE WHO ARE TARDY IN

PAYING CHANDAS
On the occasion of Mushawrat in 1941,70 Hadrat
Khalifatul Masih IIra said:
"During the debate over the budget, someone suggested
that the budget of the Jama‘ats should be made without
including those who are tardy in paying Chandas…I
ought to say something about this. The fact is that if we
were to permit the Jama‘ats not to include the weak
members in their budgets and to draw up their budgets
excluding them, this would amount to suicide. If the
Jama‘ats are permitted to exclude such people who
seem tardy to their eyes, then the number of such
persons would increase day by day. Today we have one,
tomorrow there will be two, and then three and so on.
And in this situation if the budget is 400 rupees today,
next year it will be 350 rupees, the following year it will
come down to 300, because each time they will say that
this many people have become tardy and we have not
included them in the budget. Moreover, what merit do
they have if they send their Chandas by excluding
the tardy members? This would lead to winning
undue praise because those who are giving are giving
by themselves and not because of your
effort…Hence this is not only wrong but also very
harmful for the Jama‘at. In this manner, not only will
the Jama‘at be unworthy of any praise, but even the
individuals, instead of making progress, will begin to
show signs of regression. And when you remove the
names of the tardy members from your lists, you will
not be thinking of reforming them. And slowly their
faith will be lost.
ABOUT BUSINESSMEN
In connection with a proposal for not taking oath
from the businessmen about their income, but only
70 From the speeches of Hadrat Khalifatul Masih IIra.
56
motivating and advising them, Hadrat Khalifatul Masih IIra

said:
"At present I (still) hold the view that businessmen
show negligence in payment of their Chandas. I would
also like to add that, though I have consented to the
majority view, yet I feel that one part of this proposal is
not correct, i.e. the proposal that if the businessmen
refuse to reveal their income, they should merely be
advised & motivated in this regard. This would mean
that we would put the whole burden on the salaried
class and the traders should just sit relieved. Taking of
oath is no doubt undesirable, but there is no reason why
a trader should not be asked about his income, and why,
after all, should he refuse to reveal his income? A man
should be brave enough to declare his income. Allah
will bless his income because of his truthfulness. Thus
this proposal is unnatural and there is no reason as to
why the traders should not be asked to disclose their
income. If a trader does not even declare his income, it
means that the whole burden would be put on the
salaried class and they (traders) be let off from
Chandas." 71
Similarly, agriculturists can estimate their budget
by calculating the average of their three years produce.
Chanda is mandatory on the annual income of all crops. If
somebody feels difficulty in this matter, (i.e. in assessing
his income), he can make an estimate from the rent of the
locality.
MISCELLANEOUS MATTERS ABOUT

RECEIPTS AND PAYMENTS
1. Wherever a Chanda payer’s source of income may be,
his Chanda is to be paid in the Jama‘at of his
permanent residence and he will be included in the
budget of that Jama‘at. If a member wishes to pay his
71 Report Majlis Mushawarat 1938.
57
Chanda elsewhere, he shall have to seek written

approval from the National Markaz. Upon receiving
the approval he shall have to inform the Jama‘at of his
permanent residence about it.
2. If a member of the Jama‘at lives in a place where
Nizam-e-Jama‘at has not yet been established, he shall
seek guidance from the National Jama‘at as to how
and where he should pay his Chandas.
3. Members whose sources of income are in more than
one country, should pay their Chandas in the
respective countries. If there should be any
complication in this regard, guidance can be sought
from Wakalat Mal London.
4. Members who reside outside Pakistan, but their only
source of income is in Pakistan, shall pay Chanda on
their income and property to the respective Jama‘at in
Pakistan.
5. The amount which is deducted as Provident Fund
should not be excluded from one’s income. Chanda
shall only be payable on the profit earned on this
amount, after retirement. But if this amount was
excluded from one’s income, then Chanda will be
payable on it as well as on the profit received
therefrom.
6. It is essential to pay in lump sum the obligatory
Chandas upon the amount received in form of
commuted pension. In case one wants to pay in
installments, permission has to be sought from Wakalat
Mal London. Failure to pay Chanda on this amount
shall make one a defaulter. Chanda shall also be
payable on any income generated by this amount.
58
7. Traders and businessmen should calculate their profits

each year and pay full Chanda on it; the rest of the
profit should be put back into the business.
8. If an employee gets a loan from his organization, he
should either pay his Chanda on this amount in lump
sum, or else he should not exclude the amount of the
instalments he is paying back, from his monthly
remuneration/allowance.
9. Anyone who changes his residence should get the
record of his Chandas from the President or Finance
Secretary of his former Jama‘at and present the details
to his new Jama‘at. Moving to a new Jama‘at does not
exempt a person from his former arrears.
10. If some members of a Jama‘at change their residence
during the year, the information should immediately be
sent to Markaz and permission should be sought for the
resultant increase/decrease in budget. Applications to
reduce the budget which are received at the end of the
year, will not be considered.
11. Similarly, it is also necessary to inform the Markaz of
any significant increase or decrease, occurring during
the year, in the incomes of the Chanda payers.
12. No Chanda should be given or received without
issuing a receipt which has been printed according to
the sample approved by Wakalat Mal London.
Auxiliary organization are also bound to use receipts.
FULFILLMENT OF BUDGET IS THE

RESPONSIBILITY OF LOCAL JAMA‘ATS
"Some people do not pay Chanda at the prescribed rate.
In this regard individuals are permitted to seek
permission from the office for not paying at the
prescribed rate, by stating their reason. This way has
59
been opened to meet the deficit which can be created by

those who do not pay according to the prescribed rate.
In this way the income budget becomes even more
ensured, but, in spite of all these concessions, by and
large, Jama‘ats neither take advantage of them, nor try
to achieve their budgets. It is still held that some
members do not pay at the prescribed rate, and this is
why there has been a fall off in budget. But when it is
said that they are allowed to ask for concession, the
reply we get is that they failed to do it due to
negligence. While some others say that the particular
person is not willing to apply for concession; if this be
the case, then such a person should be asked to pay at
the prescribed rate, and if he does not do so, the office
should be informed. Then the office itself will ask for
payment. When the office receives reasons for not
paying at prescribed rate, it will automatically curtail
the budget keeping in view the reasons offered thereof.
If any member refuses to pay the Chanda he will no
longer remain a member of Jama‘at. This is so clear and
fair that no one can logically refute it and, in such
conditions, all the responsibility for achieving the
budget lies on the Jama‘ats. At most it can be said
that they did not know of it, but who else was to
know if they didn’t!" 72
A DEFAULTER IS ANSWERABLE TO
ALLAH
"Remember, achieving the budget is no favour to me, or
to the Movement, or to Allah Almighty. He who gives
something to serve Allah’s religion, in fact enters into a
covenant with Him and is, for that reason, answerable to
Him, and the deficiency left in his budget remains an
arrear against him. If he does not pay the amount he
60
owes, and is presented before Allah, he will be ordered

to go and make his payment in the Hell."73
THE RESPONSIBILITY OF THE

REPRESENTATIVES OF MAJLIS
MUSHAWRAT
Hadrat Khalifatul Masih IIra further said:
"This is a decision which I want to communicate to the
Jama‘ats through their representatives who have come
here. We have observed the results after reminding them
politely of the gravity of the situation. It is the duty of
these representatives to adopt either such measures that
no person should remain a defaulter after claiming to be
an Ahmadi, or should adopt that method which I have
just told, i.e., they should report to the Markaz about
such non-payers. They would be brought to account if
they do not remove that weakness and would be given
any one of the following disciplinary action. Either they
will not be elected as representative or will not be given
any office in Jama‘at or they will not be allowed to
have personal meeting with me, and even then if they
persistently show carelessness, the Jama‘at will show
aloofness of them, because they did not fulfil the duty
of caring for the Jama‘at." 74
REFORMING OF NON-PAYERS
Hadrat Khalifatul Masih IIra, while delivering a
Friday Sermon, said:
"This is the preferred way and this is what is expected
of you, that you should bring home (convince) the
people with love and affection, but if you say that you
have done your utmost and they do not reform
themselves and years pass by and they still do not wake
up, why do you pin long hopes on them, why don’t you
understand that they have died (spiritually) and try to

61
awaken the dead person is not at all a wise thing to do.

Why do you earn dishonour for their sake? ……….
After all the Promised Messiahas has stated a fact, then
why don’t you act upon it? Are you more
compassionate. It is said that water cannot be thicker
than blood. This is the third important thing to which I
want to direct the attention of Jama‘at and it is an easy
way of reforming Jama‘at. When you adopt this
method, you will realize about the tardy members that
not all of them are dishonest. They too are believers,
only their hearts have become rusty. When they are
turned out of Jama‘at, then half of them will certainly
return and will repent, then your Chanda will increase
and (in the result) you will be much honoured. The
workers among you will also increase, you will be much
more awakened and new avenues of progress will open
for you. Anyhow, don’t reject the ways told by Allah,
nor close down the avenues opened by His Messengers
upon you. When Allah develops a remedy and people
do not make use of it they are denied several of His
blessings. Hence strive and try to establish a noble place
in Jama‘at as well as in the world at large." 75
PROCEDURE OF TAKING ACTION

AGAINST DEFAULTERS
With reference to two cases of blunt refusal to pay

Chanda, despite best efforts of bringing home to them the
importance of its payment, Hadrat Khalifatul Masih IIra
said:
"In such case the concerned Jama‘ats should be

instructed to report such cases to Nizarat Umur-e-
‘Amah, so that they may be struck off the Jama‘at."
75 Friday Sermon November 4, 1949.
62
Hudur then added:

"As long as such persons are considered members of
Jama‘at and are not struck off, the demand of Chanda
by Markaz will continue." 76
76 Resolution Sadr Anjuman Ahmadiyya A-109/26-03-1939.
63
Instructions about Budget of

Auxiliary Organizations
1. All the three auxiliary organizations—Majlis
Ansarullah, Majlis Khuddamul Ahmadiyya and Lajna
Ima’illah—function under the direct guidance of
Hadrat Khalifatul Masih. A Desk for the Auxiliary
Organizations has been established in the office of the
Private Secretary in London for their guidance.
2. The Constitution and Modus Operandi of all the three
organizations is regularly sent to every country from
London, in view of which they draw their income and
expenditure budgets. (In case some country has not
received them, they should contact the office of the
Private Secretary).
3. The national presidents of each of the three organizations
send the budget to Hadrat Khalifatul Masih for approval
with the recommendation of Majlis-e-Shura.
4. After Hudur’s approval, the national Presidents of each
of the organizations apply the budget in the respective
Majlis. Though the National Amir is responsible for
general supervision, he does not have the right to
interfere in the budgets of the auxiliary organizations.
5. Hissa Markaz is calculated at the following rate on
Chanda Majlis respectively by all the auxiliary
organizations:
(i) Majlis Ansarullah 20%,
(ii) Majlis Khuddamul Ahmadiyya 30%,
(iii) Lajna Ima’illah 25%.
In addition to the above 10% of Chanda Ijtima’ of
Majlis Ansarullah is paid to Markaz.
Hissa Markaz so calculated should be transferred to
Markaz or should be deposted into Central Reserve of
that country, as instructed by Wakalat Mal London.
6. If the expenditure is expected to increase in the running
year, approval has to be sought from Hadrat Khalifatul
Masih before spending the extra amount. Hudur’s
64
approval is also a must if the income has to be

increased.
7. All the amount that remains unspent at the end of year
shall be deposited in the reserve of the Majlis, and the
Private Secretary in London must be informed of this.
Nothing can be spent out of this amount without prior
approval of Hadrat Khalifatul Masih.
8. Even the National Amir is not authorized to spend, for
whatever purpose, the funds out of the reserve of an
auxiliary organization. These funds are totally at the
will and pleasure of Hadrat Khalifatul Masih, and they
can only be spent with his approval.
9. At the time of the elections of the auxiliary
organizations, if some member is not paying the
Chandas of the Jama‘at or is in arrears in this respect,
he will not be eligible to participate in these elections,
nor can he be elected to an office.
10. The rate of Chanda Majlis and Chanda Ijtima‘ is the
same for every country.
No. Name of Majlis Chanda Majlis Chanda Ijtima
i. Majlis Ansarullah 1% of monthly 1.5% of monthly income,
income payable once a year
ii. Majlis Khuddamul
Ahmadiyya
1% of monthly
income
2.5% of monthly income,
payable once a year
iii. Lajna Ima’illah 1% of monthly
income
(a) Concerning the rate of the Chanda for Atfal and
Nasirat, the Shura of the relevant auxiliary
organization shall make a specific recommendation
to Hadrat Khalifatul Masih.
(b) For members who do not have any source of
income as well as students and housewives, the
relevant auxiliary organization of the country shall,
in the light of the conditions and the
recommendations of the Shura, propose an amount
for Chanda and shall seek the approval of Hadrat
Khalifatul Masih in this regard.
(c) The rate or amount of Chanda Ijtima‘ for Lajna
Ima’illah shall also be decided according to the
above procedure.
65
Monthly Financial Report

The most important thing after the preparation of
the budget is to maintain an account of Income and
Expenditure (and in some cases Receipts and payments).
The report regarding the receipts of different types of
Chandas and Expenditure during the month should be sent
by the local Jama‘ats to the National Headquarters.
The National Secretary Mal, on receipt of such
reports, will prepare his report (at national level) and, after
getting it counter signed by the National Amir, has the
responsibility of sending it to Wakalat Mal London, and a
copy to Wakalat Mal II Rabwah.
The following instructions should be kept in mind
while preparing the monthly Financial Report:
The approved Financial Statements comprise of
three Main Heads of Income and Expenditure:
1. Regular Income and Expenditure
2. Conditional Income and Expenditure
3. Development Income and Expenditure
All the heads under these three main heads of
accounts have been derived from "Rules and Regulations
of Tahrik-e-Jadid Anjuman Ahmadiyya". Any alteration of
or addition to the heads already mentioned under these
main heads is possible only after the approval from
Markaz.
REGULAR INCOME & EXPENDITURE

REGULAR INCOME:
1. Day to day expenditure shall only be made from the
revenues obtained under "Regular Income". If a
country is unable to meet its day to day expenses from
66
its own sources, it can obtain, with the approval of

Hadrat Khalifatul Masih, a grant from "Central
Reserve" or directly from the Markaz.
2. Any grant, thus acquired, shall, before being spent, be
entered under the "Regular Income" under its
respective head.
3. If, in a certain year, the "Regular Income" is unable to
support the "Regular Expenditure" and approval is
received from Markaz to use the funds out of Central
Reserve, then the following instructions should be born
in mind:
a. As far as financial statements are concerned,
Central Reserve arising during that particular year
must be calculated, as instructed and would be
shown as an expense ( as seen in the prescribed
form).
b. In the "Central Reserve Statement" the calculated
and set aside amount as calculated in (i) above will
be shown as income.
c. Then the amount for which approval is received to
spend will be shown as expense in "Central Reserve
Statement" and will be taken to the concerned Main
Head i.e. Regular, or Conditional, or Development
in "Income and Expenditure Statement" as "Income
from Central Reserve".
4. The amounts drawn from Central Reserve should only
be spent under the head of account for which approval
has been granted.
5. Separate head of account for preaching (Tabligh),
spiritual training (Tarbiyyat) and education (Ta‘lim)
cannot be opened. These activities represent the daily
routine features of a Mission, so all the expenses
incurred on such activities should be booked under
67
their relevant heads of account, i.e. travelling expenses

relating to preaching & spiritual training should be
booked under "Traveling and Meetings". The
allowances paid to Mu‘allimin and employees etc will
be entered in "Establishment". Similarly telephone/fax
expenses for Tabligh and Tarbiyyat activity will be
shown under "Postage, Telephone, Faxes".
6. "Propagation of Islam"(Isha‘at-e-Islam), too, does not
need a separate head. A new head of account for this
purpose has been introduced as "Profits/Refunds/
Interest" in the Regular Income. All sorts of income
from Banking profit or any refunds shall be entered in
this head. Money collected from members of Jama‘at
in this regard, too, shall go into a separate sub-head
opened under this head of account. The details of
income received on account of interest, lottery, etc.,
should be reported separately.
7. "MTA. International" includes all contributions for the
purpose of MTA. and this fund shall be completely
(i.e., 100%) treated as "Central Reserve". National
Jama‘at is not authorized to utilize it independently.
8. "Loan From ….." shall include the amount acquired as
loan from any source e.g. loan from Markaz or loan
from Central Reserve, etc.
9. Any income of regular nature, acquired through a
source other than those mentioned already in "Regular
Income" shall be entered into "Miscellaneous" head
and the detail thereof shall be forwarded to the Markaz.
If a new sub-head needs to be introduced which may
not be afforded by the existing heads, the approval
thereof shall be obtained from the Markaz, stating the
reasons.
68
REGULAR EXPENDITURE
In addition to the alteration of a few heads of
account, certain new heads are introduced, as detailed
below. Any type of expense falling outside the given set of
heads of account should be entered into "Miscellaneous"
and the details thereof should also be sent to Markaz every
month.
1. "House Rent" has been replaced by "Rent, Rates and
Taxes" which shall include every sort of Rent,
Government Rates and taxes (except taxes paid on
behalf of employees).
2. "Stationery" has been replaced by "Printing and
Stationery" wherein, apart from office stationary, the
printing cost of all sorts of Receipt Books, Forms and
letter-heads etc., too, should be included.
3. "Literature" has been replaced by "Literature and
Publication" which shall include printing cost of all
sorts of literature, books, Newspapers, Periodicals and
advertisements/posters etc.
4. "Postage" has been amended as "Postage, Telephone
and Faxes" and shall include the respective
expenditure.
5. "Newspaper" has been altered as "Newspapers, Books
and Periodicals" which shall include all such expenses
as incurred by their purchase.
6. "Maintenance" has been amended as "Repair and
Maintenance" and has been divided in two sections:
The "Vehicles" shall contain expenses incurred on the
repair and maintenance of the Vehicles whereas
expenses incurred on repair of all other properties,
equipments e.g. VCR, Computers, Fax Machine,
Furniture and Building shall be mentioned under
"Properties".
69
7. Following are the newly added sub-heads:

a. "Utilities": this will show expenses incurred on
Electricity, Gas and Water.
b. "Computer and Audio/Video" will contain day to
day expenses with regard to the use of computers
and the routine expenditure on the production of
MTA. programmes, i.e. not of capital nature.
c. "Insurance/Bank Charges" shall include all sorts of
insurance expenses, any deductions made by the
Bank on account of services charges, financial
charges etc. If the need arise, separate sub-heads can
be introduce for each type of expense.
d. "Grant to Nusrat Jahan Projects": Any amount
saved from Regular Income or Conditional Income
can be spent, with the approval of Markaz, on any
Nusrat Jahan project, if any, under construction or
under consideration in the respective country.
CONDITIONAL INCOME &
EXPENDITURE
CONDITIONAL INCOME
This Main head will function subject to its own
income i.e. the expenses under this head shall be possible
only when there will be any income under this specific
head. The absence of any income under this head will bar
any expenditure.
1. "Literature" has been altered as "Literature and Library
Income" and its sources have been extended. All
relevant income shall be entered under this head.
2. A new head has been added as "Fidya" and all income
under it shall be spent 100% locally. In the absence of
any needy person at local level, the fund shall be
deposited in the Central Reserve.
70
3. Any income of conditional nature other than heads

mentioned hereunder shall be entered into
"Miscellaneous" and its details should be forwarded to
the Markaz in monthly reports.
4. The "Cassettes" head has been deleted and any income
thereof shall be entered into "Miscellaneous".
CONDITIONAL EXPENDITURE
1. The expenditure under this main head shall strictly be
dependent upon its own income.
2. The income relating to a respective head of account
shall strictly be spent under the same head.
3. If a certain head of account is not yielding any income
whereas the expenditure is deemed inevitable, approval
from Markaz must be obtained. (i.e. from where to
transfer the fund suggesting a source and amount for
the desired expenditure.)
4. If, during the year it becomes inevitable to spend out of
Central Reserve, approval should be obtained from the
Markaz, beforehand. The approved amount should
then be entered in income as "Income from Central
Reserve".
5. In case the Central Reserve, too, is insufficient to meet
certain requirement, a different potential source of fund
be suggested to Hadrat Khalifatul Masih for the sake of
approval. (as stated in 3 above)
6. Every effort should be made to equilibrate the income
and expenditure.
7. A new head of "Fidya" has been added whose income
shall totally be spent locally.
71
DEVELOPMENT INCOME AND

EXPENDITURE
DEVELOPMENT INCOME:
Any expense of development nature will be met by
corresponding development income, which will be
obtained from one or more of the following sources;
1. "Through Donation" i.e. contributions from members,
obtained especially for such expenditure.
2. "From Regular Income Budget" consists of any fund
set aside in regular budget (shown as expense under
Regular Budget) for development expenditure.
3. "From Central Reserve", consists of amounts obtained
from "Central Reserve".
4. "Grant from Head Quarter" shall contain all such sums
obtained from Markaz specifically for development
expenditure.
5. Two new heads of account have been added to it:
i. "Rental Income from any property": This will
contain all such income as earned from the rented
out property of the Jama‘at.
ii. "From sale of any property": Income earned
through the sale of any of the Jama‘at's property,
shall be entered into it.
DEVELOPMENT EXPENDITURE
1. With the view to build Mission Houses and Mosques,
quite significant amounts are usually obtained from the
Markaz which never find their way into the Budget nor
are they ever mentioned in the Monthly/Annual
reports.
Moreover, in the past, plans to build a variety of
Mosques and Mission houses usually crop up during
the year resulting in a demand from Markaz to finance
such plans.
72
But in future it should be borne in mind that the annual

proposed budgets must contain all such plans to build
or acquire the necessary buildings, Mosques and
Mission Houses etc. or other properties with specific
estimated respective costs of construction and should
then be submitted to Markaz for approval.
If an opportunity crops up later, during the year, a
detailed report must be submitted for approval to
Hadrat Khalifatul Masih and complied with
accordingly. The budget, then, should be amended
accordingly by mentioning the source of Grant and the
approved amount of development expenditure and the
subsequent reporting would reveal these expenses as
well.
2. There are five new sub-heads that are being introduced
under the head of "Development Expenditure".
i. "Land/Plots/Buildings" contains the costs of newly
purchased properties and the consequential
expenditure.
ii. "Furniture and Fixture" includes costs incurred on
the purchase of items like fans, air conditioners,
heaters, furniture, racks, chairs, tables, cup-boards
and carpets etc.
iii. "Vehicles" depicts the expenditure made on the
purchase of vehicles.
iv. "Office Equipment" is meant for expenses incurred
on the purchase of items for the office, e.g.
computer, fax machine, photocopier, printers and
scanner etc.
v. "Audio/Video Equipment" should show expenses
made on the purchase of VCR, TV, Camera,
Receivers and Dish Antenna, etc.
73
3. As far as repairs and maintenance etc. of the items

mentioned in No. 1 to 5 above are concerned, these
expenses shall be entered only into the head "Repair
and Maintenance" under the main head of "Regular
Expenditure", which further has been divided into two
sections:
i. The expenses incurred on the repair and
maintenance of vehicles which will fall under
"Vehicles" and
ii. The rest of repair expenditure such as that made on
VCR, Computer, Fax machine, Furniture as well
expenditure incurred on the maintenance of
buildings etc. shall fall under the sub-head of
"Properties".
MISCELLANEOUS MATTERS ABOUT

MONTHLY FINANCIAL STATEMENTS
1. No additional head of account should be introduced to
any main head without approval of Markaz.
2. If the need arise for a new head of account, the request
along with the justification thereof should be submitted
to Markaz for approval.
3. The income and expenditure under all the three Main
heads must be balanced.
4. The sanctity of approved budget must be kept, i.e. the
approved budget must not be altered to the least
without the approval of Markaz.
5. Even Majlis-e-‘Amila is not authorized to put the
expense of one head of account to another head of
account, i.e. to put the bills relating to "Travelling" to
"postage, telephone and faxes".
6. Majlis-e-‘Amila is authorized to transfer budget
provision from one head to another if the approved
budget for the later head falls short and Majlis-e-
‘Amila has reasonable assurance that the amended
74
budget of the head from which the funds are

transferred, will be sufficient to meet its expenses for
the remainder of the year.
7. Income related to one Budget Head e.g. Regular
Income and Expenditure cannot be directly expended
to meet the expenditure of another Budget Head e.g.
Conditional Income and Expenditure without approval
of Markaz.
8. Moreover, Majlis-e-‘Amila is not authorized to
increase the overall budget without prior permission of
Markaz.
9. The Central as well as Local Amanat should not be
shown in the "Income Statement". They should appear
in the separately devised report form.
10. Tabligh, Tarbiyyat and Ta‘lim are regular expenses of
the Mission and as such their separate heads are not
needed. Expenses related to Tabligh, Tarbiyyat and
Ta‘lim should be put in their relevant heads, e.g. petrol
used for Tabligh or Tarbiyyat should be booked under
"Travelling and Meetings" etc.
11. The income as well as expenditure of the construction
acquisition of Mosques/Mission houses should be
shown on the prescribed space so provided for in the
Financial Statements.
12. In a few countries, some expenditure is incurred as
"Special Expenditure". Such income and expenditure
should also be included in Financial Statement instead
of keeping them out of the books.
13. The "Bank Statement" as well as "Bank Reconciliation
Statement" should accompany the Financial Statements
of December and June of each year.
Note: Monthly Financial Statements should be
prepared keeping in view the checklist given in
Annexure IV.
75
Detail of Chanda Jat

OBLIGATORY CHANDAS:
1. Zakat 2. Fitrana 3. Hissa Amad
4.Hissa Ja‘idad 5. Chanda ‘Am 6. Chanda Jalsa Salana
7. Shart-e-Awwal (to be paid when signing the Wasiyyat)
8. Chanda Ai‘lan-e-Wasiyyat (to be paid when signing the
Wasiyyat)
SUPEREROGATORY CHANDAS:
1. Eid Fund 2. ChandaTahrik-e-Jadid
3. Chanda Waqf-e-Jadid 4. MTA(Amanat Tarbiyyat)
5. Imdad Tulaba (to help the 6. Imdad Maridan (to help the
Students) Needy Patients)
7. Chanda Buyutul Hamd 8. Yatama Fund
9. Ta‘mir Buyutul Dhikr 10. Sadqa/Fidya
11. Maryam Shadi Fund 12. Sayyidna Bilal Fund
13. Local Funds 14. Sacrifice of animal hide
15. Fund for the construc-tion 16. Baitul Futuh London
of Mission Houses in
Europe
17. Tahir Foundation 18. Guest House Qadian
19. Darwaish Fund 20. Al-Fadl International
21. Review of Religions
MONEY WHICH CANNOT BE BROUGHT

INTO PERSONAL USE
1. Money gained from Interest (This money will be
deposited in the account of ‘Isha‘at-e-Islam’).
2. Money won in lottery (This money will also be
deposited in the account of ‘Isha‘at-e-Islam’).
76
APPEALS MADE BY MARKAZ

1. These include all the Appeals which are occasionally
made by Markaz. They belong solely to the Markaz,
for instance, Maryam Shadi Fund, Buyutul Hamd,
Ta‘mir Buyutul Dhikr, Sayyidna Bilal Fund, Baitul
Futuh London, Tahir Foundation, Yatama Fund.
2. All these shall be included in the Central Amanat.
Their details of receipts and payments should be
separately sent on the prescribed format.
CENTRAL AMANAT
Broadly this shall also include other central
amanat, apart from the above Appeals, for instance,
subscription to Al-Fadl International, Review of Religions
etc.
LOCAL AMANAT
This includes, in addition to the local amanat, the
Chandas of the Auxiliary Organisations like Majlis
Ansarullah, Majlis Khuddamul Ahmadiyya and Lajna
Ima’illah. These should not be included in the budget
instead the report of their receipts and payments should be
sent separately to Markaz on the prescribed format.
LOCAL FUND
In order to fulfil local needs Local Fund can be
established, according to the conditions laid down in the
Rules. But this should not be more than one percent of the
collective sum of the Obligatory Chandas. Moreover it
shall not be included in the national budget, rather being
local fund it will be entered in the Local Amanat.
77
CENTRAL RESERVE
1. Central reserve generally consists of funds transferred
from the following sources:
i. The portion of Markaz from Chandas which come
under Regular Income.
ii. The portion of Markaz from Chandas which come
under Conditional Income.
2. According to the rules and regulations, the income
received under Regular Income should be transferred
to the Central Reserve at the following rates:
i. 25% of Chanda ‘Am
ii. 25% of Chanda Hissa Amad
iii. 100% of Chanda Hissa Ja’idad
iv. 100% of Chanda Tahrik-e-Jadid
v. 100% of Chanda Waqf-e-Jadid
vi. 100% of MTA (Amanat Tarbiyyat)
3. Similarly, the amount of income that comes under
Conditional Income shall be transferred to the Central
Reserve at the following rates:
i. 75% of Sadaqa
ii. 25% of Zakat
iii. 100% of Eid Fund
iv. 10% of Fitrana
It implies that 25% of Sadqa, 75% of Zakat and 90%
of Fitrana should be spent at the national level. But in
case it is not possible to find the deserving people at
the national level, then all such amounts shall be
transferred to the Central Reserve.
INSTRUCTIONS ABOUT CENTRAL

RESERVE
1. In keeping with the regulations, the Central Reserve
should be kept completely separate.
2. It should be shown in the National Expenditure.
78
3. The record of receipt and payment should be

maintained.
4. If possible, a separate bank account should be opened
for the Central Reserve.
5. Seek approval from Markaz before drawing any
amount from the Central Reserve. A copy of the
approval should be sent to Markaz along with the
Monthly Financial Report.
6. The amounts drawn from Central Reserve should only
be spent under the head of account for which approval
has been granted.
7. If in a certain year, National Jama‘at fails to meet its
expenditure by income generated locally and approval
to use the funds out of Central Reserve is received
from Markaz, following instructions should be borne in
mind.
a. In the financial statements, Central Reserve arising
during that particulars year must continued to be
calculated, as instructed and should be shown as an
expense (in the prescribed form).
b. The amount so calculated and set aside should be
shown as income in "Central Reserve Statement".
c. The amount for which approval is received to spend
will be shown as an expense in "Central Reserve
Statement" and will be taken to the concerned main
head, i.e. Regular Conditional or Development
Income and Expenditure Statement" as "Income
from Central Reserve".
8. If approval has been obtained from Markaz to spend
some amount from the Central Reserve under a budget
head, e.g. Regular, Conditional or Development, the
amount drawn from Central Reserve shall be shown as
Income from Central Reserve under the same head for
which it has been approved.
9. Central Reserve shall be operated only by individuals
who have been approved by Markaz.
79
ZAKAT
AHADITH MUBARKA
"Abu Bakr wrote to me what was made compulsory by

Allah's Apostle regarding the payment of Zakat and that
also includes: Neither different types of properties may
be taken together nor the joint property may be split for
fear of (paying more, or receiving less) Zakat." 77
"Verily, a time comes, when people will find it a burden

to pay Zakat on their belongings." 78
77 Sahih Bukhari Kitabul Zakat.

78 Kinzul ‘Umal, Kitabul Zakat.
80
"Qasim bin Muhammad said: Hadrat Abu Bakr never

received Zakat on a property unless it had been in
someone’s possession for a whole year. And when he
distributed stipends among the people, he would ask
them if Zakat was due on some of their property. If
someone answered ‘yes’, he would deduct the Zakat
from his stipend, otherwise he would hand over the
whole stipend and would deduct nothing from it." 79
DEFINITION OF ZAKAT
The Promised Messiahas says:
"What is Zakat? It is taken from
the rich and given to the poor. It teaches the highest
level of human sympathy. Thus by coming together of
the rich and the poor, the Muslims gain strength. It is a
must for the rich to help the poor, and even if it were
not so, it is a demand of human sympathy to do so. But
nowadays, I see that people care the least even if their
neighbour is starving to death, so engrossed are they
with their own comfort and enjoyment. I can’t hold
back what Allah has told me. Sympathy is a very
precious gem that a man has. Allah Almighty says:
"You cannot achieve virtue until
you spend out of that which you love." This is not the
Way to please God, for instance a Hindu's cow becomes
ill and he presents it as Mans. There are many who give
to the poor rotten crumbs which are of no use to anyone,
and they imagine that they have given charity. Allah
does not accept such things, nor is such charity
acceptable. He clearly says that
you cannot achieve virtue until you spend out of that
which you love. Virtue cannot be called virtue until you
79 Mauta Imam Malik, Kitabul Zakat, Babul Zakat.
81
spend for the propagation of the faith and the sympathy

for mankind out of your possessions which you love."
A brother asked: "Hudur, some of the beggars,
themselves, ask for old bread and clothes."
Hudur said: "Will you give them new ones? What will
they do? They ask that, because they know that no one
is willing to give them anything new. We must, as far as
it is in our power, sympathise with and provide for
Allah’s creatures." 80
ZAKAT ON ASSETS YET TO BE

REALIZED
Someone asked the Promised Messiahas: "In trade
there are many payments pending from customers, which
are as yet un-recovered, is Zakat payable on such money?"
The Promised Messiahas replied:
"Zakat is not payable on such money until it comes into
one’s possession. But it is also important that a
businessperson should not try to avoid Zakat by such
excuses. After all, he manages to bear his own expenses
from the same means. He should carefully consider
what he has in his possession and what remains un-
recovered, and should seek the pleasure of God, by
spending an appropriate sum in His path. Some people
play tricks with Allah, it is not wise." 81
ZAKAT ON JEWELRY
Zakat is not payable on every kind of gold and
silver. The Promised Messiahas says:
"According to some people’s Zakat is not payable on
gold and silver which is worn and is sometimes given to
poor women for use. And it is perfected that Zakat
should be paid on jewellery which is worn but is not
given to the poor. This is the practice of my family also.
80 Al-Badr Qadian, October 1908.

81 Al-Hakam Qadian, July 17, 1907, Al-Badr Qadian July 11, 1907.
82
They pay Zakat on their jewellery every year.

Furthermore, there is no disagreement about the
payment of Zakat on jewellery which is kept safe like
money." 82
THERE IS NO ZAKAT ON BUILDINGS

AND ON PRECIOUS STONES
A letter came to the Promised Messiahas in which a man
enquired: "I have a five-hundred rupee share in a house,
do I have to pay Zakat on this amount?" The Promised
Messiahas said: "There is no Zakat on precious
stones/buildings ."83
ZAKAT ON HOUSE AND MERCHANDISE

GOODS
In response to a query by a person, the Promised
Messiahas said:
"No matter what the value of a house, Zakat is not
payable on it. But if you have given it on rent, the Zakat
will be payable on the rental income you receive.
Similarly, there is no Zakat on merchandize stored in a
house. Hadrat ‘Umar used to finalize the account every
six months and Zakat was calculated on the money one
possessed." 84
ZAKAT ON LOAN
The Promised Messiahas was asked: "Is Zakat payable
on the amount one has extended some other person as a
loan?" The Promised Messiahas replied: "No." 85
82 Tahrir Fatawa Hadrat Masih Ma‘ud, Al-Hakam November 17, 1905.

83 Tahrir Fatawa Hadrat Masih Ma‘ud, Al-Badr, February 14, 1907.
83
PAYMENT OF ZAKAT
Zakat is one of the pillars of Islam, and it is
obligatory to pay it according to the requirements. The
Promised Messiahas says:
"O ye people who consider themselves among my
Jama‘at, heaven will only count you in my Jama‘at
when you truly strive in the path of Taqwa. So observe
your five daily prayers with such fear and concentration
as if you actually see Allah. Complete your fasts only
for the sake of Allah with sincerity. Whoever of you is
capable to pay Zakat should do so. And whoever can
perform the Hajj, and there is no obstacle in his way, he
should perform it." 86
Then Hudur said:
"Everyone who pays Zakat should send it right here. He
should avoid extravagance and spend his money in this
cause. He should show steadfastness in all events, so
that he is rewarded with blessings and the Holy Spirit.
Because this is a gift which is specially meant for
people who join this Movement." 87
CHANDA JAT AND ZAKAT

Hadrat Khalifatul Masih Ira, says:
"I wish to draw the attention of every Ahmadi to the fact
that if Zakat is collected in a single place, it can do a lot,
and is doing a lot, in fulfilling the needs of Islam. The
best example for our Jama‘at is that of the Disciples of
the Holy Prophetsa, who did not. Consider it correct to
spend Zakat individually, rather all the Zakat was
collected in the Baitul Mal, some great purposes were
served by this. Regardless of all the collections, our
Jamat has through Chandas, it does not behove a
movement, which is the movement of the Promised
Messiahas, not to give proper attention to the
86 Kashti Nuh, Ruhani Khaza’in, Volume 19, p15.

87 Kashti Nuh, Ruhani Khaza’in, Volume 19, p83.
84
principles which form the basis of Islam. Just as

paying Chanda does not relieve us from the
obligation to pray, fast and perform the Hajj, in the
same way it does not make any difference in the
payment of Zakat. Performing Tahajud and Nafal
prayers does not exempt one from the obligatory
prayers one has to offer in the mosque, in fact such
Nawafil are a mere waste which hinder one from the
performance of obligatory prayers. Similarly, one
cannot become exempt from Zakat, which is one of the
four basic principals of Islam, by paying other Chandas.
All our success depends upon holding fast to the
principals of Islam.
I, therefore, beseech you to distinguish your Jama‘at by
collecting your Zakat at one place, and that can be none
other than the Markaz. Unless we distinguish ourselves
from the people who have left off adhering to the
principals of Islam—though they call themselves
Muslims—we cannot become victorious by mere
sermonizing. If you want to become a successful nation,
then hold fast to the principals of Islam just as the
Disciples of the Holy Prophetsa did. Whether or not our
people understand the benefits of paying Zakat, and
whether they find it hard to accept what I say because a
couple of thousand rupees seem insignificant
compared to One hundred and forty thousand, I still
see that we can never achieve the success we are
looking for unless we firmly establish ourselves on the
principal of paying Zakat and take this two thousand to
millions. The greatest path to success is that which is
demonstrated to us by the Holy Prophetsa and told to us
by Allah Who is the Knower of the unseen. The Allah
Who creates humans is also the One Who creates
nations. It will be most unwise to deviate from the
trodden path which is before us and still claim to be
followers of Islam. So I again beseech you that as the
Holy Prophetsa set the example of collecting Zakat at a
single place and spending it for certain causes as told by
Quran, unless we do the same, we will not be following
one of the four basic principals of Islam. Just as prayer
85
is obligatory and must be observed with congregation in

the mosque, so is Zakat obligatory and it must be
collected at a single place and spent for the prescribed
purposes. We must consider the payment of Zakat to be
as obligatory as prayer, fasting and performing the
Hajj." 88
Hadrat Khalifatul Masih IVrh, says:
"Zakat is a Quranic injunction…It must be paid
whenever the conditions which make it binding are
fulfilled.89
Hadrat Khalifatul Masih Vat, said in his Speech.
"Zakat is an obligation for women as well. Here in these
countries, by the Grace of God, where people are
generally prosperous, every woman possesses some
kind of jewellery. Every woman is therefore, under
obligation to pay Zakat. In view of the prescribed
conditions and rate of Zakat, if Zakat is received in
Pakistani currency, Zakat would one and a half Tola90
(approx. 18 grams) gold or its equivalent jewellery.
In short since everyone usually possesses some gold,
she is under obligation to pay Zakat on it. However
Zakat has to be paid in accordance with the currency
value of each country."91
BASIC INFORMATIONS ABOUT THE

PAYMENT OF ZAKAT
Q: Can Zakat be paid before it becomes binding?
A: Yes.
Q: What is the time-limit for paying Zakat?
A: Zakat must be paid within one year of the day when it
becomes payable.
88 Report Sadr Anjuman Ahmadiyya, 1911-12.

89 Letter from Mr. Munir Ahamd Jawaid to Sahibzada Mirza Masroor
Ahmad Sahib, dated February 4, 2003.
90 One Tola is equal to 180 grains troy weight or 11.7 grams.
91 Speech to Lajna, Jalsa Salana Germany, August 21, 2004.
86
Q: Does Zakat apply on the amount which has been given

as a loan?
A: Zakat is not payable on the amount which has been
given as a loan. However it will become payable one
year after the said loan has been returned. Moreover
money deposited in banks will not be considered as
loan rather, it will be treated as savings.
Q: What is the procedure for paying Zakat on an amount
preserved in a bank or elsewhere?
A: If the amount preserved is equal to or greater than the
Nisab, then Zakat will become payable upon it after the
completion of one year.
Q: What are the conditions for Zakat on commercial
goods?
A: Zakat will be levied if an investment is equal to or
more than the Nisab at the beginning of the year and
remains so until the end. It will still be payable if it
decreases during the year but is recovered by the end.
If some investment is stolen or lost during the year,
Zakat will not be levied on it, but it will be if the loss is
recovered afterwards. In case of business partnership, it
is incumbent to pay Zakat immediately after the year
ends. If goods on which Zakat is payable are
interchanged with other such goods, the Zakat will still
remain binding. Money which is given as loan is called
'Mu‘allaq' (Suspended) and Zakat will not be levied on
it.
Q: Is Chanda a substitute for Zakat?
A: Chanda is no substitute for Zakat. Those upon whom
Zakat is binding must fulfil this obligation.
Q: Is Zakat levied on all the items as a whole, or is it to be
levied separately on each?
87
A: Zakat is not levied on all the items as a whole, rather it

is levied on each item separately. Whenever an item is
equal to or more than the Nisab (52.5 Tolas, 614.25
grams of silver), Zakat will be levied on it.
Q: Will Zakat be levied on the total property or only that
which exceeds the Nisab?
A: Zakat will be levied on the total amount. It is not
sufficient to pay Zakat on that which exceeds the
Nisab. For instance, if someone has 55 tolas of Silver,
he shall pay Zakat on 55 tolas and not just on 2.5 tolas.
INSTRUCTIONS REGARDING THE

DISTRIBUTION OF ZAKAT
1. All the Zakat money shall be deposited with the
National Jama‘at. The local Jamat is not allowed to
spend any of this amount.
2. If people who deserve Zakat are not available at
national level, then this amount shall be transferred to
the Central Reserve Fund.
3. No local Jama‘at or individual is authorized to
distribute the Zakat money at his own discretion.
4. The office-bearers should properly publicize these
points among their members.
Fitrana
In Arabic, Fitrana is called Sadaqatul Fitr, Fitrana
has to be paid before Eid, so that the poor and needy can
be provided with means to celebrate Eid in time. Its rate is
one ‫ ﺻﺎع‬of grain, which is equivalent to 2.5 Kilograms. If
someone is unable to pay at full rate, he can pay at half
rate. Fitrana is obligatory upon every Muslim man,
woman and child, so much so that it even has to be paid on
behalf of a newborn.
88
In keeping with the above rate, the amount for

Fitrana should be fixed annually at the national level, and
should then be collected accordingly. 10% of the amount
so collected shall be transferred to the Central Reserve,
while the 90% shall be spent at national level. If some
money remains unspent, it should be transferred to the
central reserve instead of spending it on regular
expenditure.
Fidya
For people who are unable to observe their fasts in
Ramadan because of illness, inability or travel etc., the
Quranic injunction is that they should pay Fidya as a
recompense for the lost opportunity to perform a virtue
and in order to have the opportunity to fast in the future.
The rate of Fidya, depending on individual circumstances,
is equivalent to two meals for every Fast which has been
missed. Fidya can be paid personally to the needy or the
average amount for two meals can be paid in cash to the
Secretary Mal.
All income from Fidya shall be spent at the national
level. But if deserving people cannot be found in some
country, then the amount will be transferred to the Central
Reserve.
Eid Fund
This Chanda has existed since the time of Promised
Messiahas. The aim of this fund was that just as on happy
occasions a man spends money on things like clothes,
food, parties and gifts, he should also bear in mind the
requirements of Faith and religion.
At the time of the Promised Messiahas, each
Ahmadi who had a source of income used to give one
89
rupee as Eid Fund. But since the value of the rupee has not
remained the same, instead of restricting it to one rupee
Ahmadis should pay something on both Eids keeping in
view the spirit of this fund according to their financial
position.
90
WASIYYAT (THE WILL)

PRAYERS OF HADRAT MASIH MA’UDAS
FOR WASIYYAT HOLDERS
Hadrat Masih Ma‘udas said in Al-Wasiyyat:
"I was shown a place which was named Bahishti
Maqbarah92, and it was conveyed to me that it
contained the graves of such selected members of the
community who are destined for heaven. Since then I
have always been concerned that a piece of land should
be bought for the Jama‘at for the purposes of the
graveyard"……………………….. "Hence I have
proposed (to donate) a piece of land for this purpose. It
is my own property which is adjacent to our orchard and
the price of which is no less than a thousand rupees.
And I pray that God may bless it and that He may make
this very piece of land Bahishti Maqbarah; and make it
the resting place of those members of the Jama‘at who
are pure of heart and who have in reality given
precedence to Faith over the world and who have
renounced the love of the world and submitted
themselves to God and who have brought about in
themselves a holy change and who have, like the
disciples of the Holy Prophetsa set the example of
Faithfulness and Truthfulness, Amin, O Lord of the
world".
"I pray again: O my Mighty God make this piece of
land fit for the graves of those of my Jama‘at who are
pure of heart and who have in reality become solely for
you and in their works there is no adulteration of the
worldly objectives, Amin, O Lord of the world."
"Again for the third time I pray: O my Mighty and my
Benevolent! O God who is Forgiving and Merciful give
in this land a piece for graves only to those who truly
believe in this chosen one of Yours and who have no
92 The graveyard of those who are in the eyes of God worthy of Heaven.
91
trace of hypocrisy, of selfish desires and of unfounded

suspicions in their hearts; and as faith and obedience
deserve to be followed and observed, they follow and
observe it for your sake; and the condition of their heart
is such that, while alive, they have sacrificed their lives
for you and in your path; and with whom You are
pleased; and about whom You know that they are
totally lost in their love for You; and those who have a
relationship of love for Your chosen one and have such
devotion for him as they would not hesitate to shed their
lives for him—a relationship based on loyalty, total
respect and veneration and a relationship based on the
fact that their hearts embrace faith with open bosom
without feeling any constraint, Amin, O Lord of the
world." 93
CONDITIONS OF WASIYYAT
Hadrat Masih Ma‘udas Said
"God has inclined my mind through His Wahi-e-
Khafi94 towards the idea that for the burial in the
graveyard some conditions should be prescribed and
only those would be admissible who, because of their
truthfulness and their perfect righteousness, comply
with them. They are three conditions and are binding on
all.
1 I have donated the present plot of land as a contribution
from myself. ………Thus the first condition is that
whoever desires to be buried in this graveyard should
contribute towards the expenses of its maintenance
according to his/her capacity. Such contributions are
demanded only from people who desire to be buried
herein, and not from others…………
2 The second condition is that from among the Jama‘at
only those will be buried in this graveyard who make a
testamentary disposition that one tenth of his/her entire
93 Risala Al-Wasiyyat, Ruhani Khaza’in Volume 20, pp. 316-317.

94 A non-verbal revelation which is a kind of Divine Inspiration.
92
property shall, under the directions of the Movement, be

devoted to the propagation of Islam and carrying out of
the teachings of the Qur’an. It will be open to every
righteous person whose faith is perfect to provide for this
purpose in his Will more than one tenth, but it shall not
be less……………
3 The third condition is that every such person shall lead a
righteous life and abstain from all that is prohibited and
shall not do anything that amounts to association of
something with God or to an innovation in the faith. He
should be a true and sincere Muslim.
4 Every righteous person who owns no property and is
unable to render any financial service (to the community)
can be buried in this graveyard, provided that it is
established that, while alive, he continued to serve the
Faith with dedication and was righteous."95
Then Hudur Said:
"Let it be made clear that it is the Will of Allah that
such as have the perfect Faith should all be buried in
one place, so that the future generations, having seen
them all buried in one place, should rejuvenate their
own faith and so that their (that of deceased) great
achievements—that is the deeds which they performed
for the sake of Allah—always remain in the knowledge
of the people.
At the end I pray that Allah may help every sincere
person in this matter and that He may kindle the fire of
faith in his heart and that they may meet their death
when Allah is pleased with them. Amin ".96
Further He said:
"It is appropriate that every one of our Jama‘at who
gets this treatise should make it known to his friends
and acquaintances and should publish it as far as it is
95 Risala Al-Wasiyyat, Ruhani Khaza’in Volume 20, pp. 318-320.

96 Risala Al-Wasiyyat, Ruhani Khaza’in Volume 20, p. 321.
93
possible for him to do so and safeguard it for his future

generations".97
THIS ARRANGEMENT IS IN
ACCORDANCE WITH THE DIVINE
REVELATION
Promissed Messiahas said:

"No ignorant person should think that this graveyard
and the arrangements for it fall under the category of
Bid‘at (an unwarranted innovation). For this
arrangement is in accordance with the Divine revelation
and there is no element of human involvement in it.
And no one should wonder how by just being buried in
this graveyard one can enter Heaven? The idea behind it
all is not that this piece of land will make anyone
worthy of Heaven; rather the Word of God means that
only those will be burred here who are already worthy
of Heaven."98
"……………..those who, having been informed of this
Divine programme, immediately and without hesitation
become anxious to subscribe the tenth part of their
property in the way of Allah—nay, they even show
greater fervour in the cause of Allah—set a seal on their
faith." 99
"Those who do not possess any property but have some
means of income should contribute at least one tenth of
their income to Sadr Anjuman
Ahmadiyya………………………… But they shall have
to make a Will that after their death, one tenth portion
of their property, which they have left behind, shall be
given to the Anjuman.." 100

98 Risala Al-Wasiyyat, Ruhani Khaza’in Volume 20, footnote on page 321.
94
THE NEW SYSTEM OF WORLD IS IN

WASIYYAT
Hadrat Khalifatul Masih IIra, says:
"…History bears out that the Holly Prophetsa fulfilled
the needs of the poor from Zakat supplemented by
voluntary subscriptions." 101
It is necessary, … that in this age the teachings of Islam
should be given a practical shape which, while safe-
guarding against the defects in the worldly movements,
should place sufficient resources in the hands of those
responsible for putting the Islamic principles into force
to enable them to bring about conditions of equal
opportunity for all and to provide for the legitimate
needs of the people." 102
"…The Khulafa’ interpreted the Islamic injunctions
according to needs of their own times. But a different
plan and system was needed considering the
requirements of the present age. In order to establish
such a system, it was essential that a man should be sent
by God to alleviate all pain and suffering and to present
a system which should be not of earth but from heaven,
and to produce a blueprint for fulfilling the needs of the
poor and alleviating the sufferings of the world." 103
"…It was, therefore, the duty of the Khatamul Khulafa’
to devise a scheme, in accordance with Islamic
teachings, to put an end to the world’s miseries."
"…The salient features of Islamic scheme are as
follows:
First: The needs of all human beings must be
fulfilled.
Second: But in so doing, the delicacies of private and
family life should not be destroyed.
101 Nizam-e-Nau, p. 110.

95
Third: This service should be done by those who

have the means to do it, without any coercion.
Fourth: This system should be international and not
confined to any one nation.104
"……..The appointed one of Allah laid the foundations
of the New Order in 1905 through Al-Wasiyyat.105
"……..If the Islamic State has to provide food, clothing,
shelter, medical relief and to eradicate the ignorance by
providing education for everyone, it must have at its
disposal a lot more resources than would have sufficed
in the past times. The Promised Messiahas, therefore,
announced under Divine Command that Allah had
ordained that today those who desire to win real
paradise must volunteer to sacrifice 1/10th to 1/3rd of
their properties and belongings.106
"…….Time will soon come when the world will cry
out for a New Order. From every quarter voices shall be
raised announcing New Order. Russia will claim to give
the world a New Order. India will put forward a New
Order. Germany and Italy will announce a New Order.
America will proclaim a New Order. At that time a
successor of the Promised Messiahas would announce
from Qadian: ‘The New Order has already been set out
in Al-Wasiyyat. If the world desires to proceed along the
path of peace and prosperity, the only way to it is to put
into effect the New Order set out in Al-Wasiyyat’. 107
"…….He (the Promised Messiahas) goes on to say that
the test of every believer is that he should take part in
this scheme and should seek special grace of Allah
through it. Only hypocrites shall keep out of it. In other
words, the scheme is not mandatory, but at the same
time He said that it is a test of your faith. If you are
anxious to win the pleasure of Allah and to deserve the

96
real Paradise, you must make this sacrifice. If, on the

other hand, these things have no value in your eyes, you
can retain your properties in this world; neither Allah
nor the Movement founded under His Command have
any use for them.108
"…In short, the foundation of the New Order was not
laid in Russia in 1910, nor will they be laid in the future
in Europe after the present war. As a matter of fact, the
foundation of the New Order, which is designed to
bring comfort to the whole world and prosperity to
every human being individually and at the same time to
safeguard the true faith, was laid down in 1905 in
Qadian. The world needs no other New Order."109
"Allah inspired me with the idea of Tahrik-e-Jadid,
which would be a means of establishing a central fund,
to be utilized for the wider propagation of Ahmadiyyat.
Tahrik-e-Jadid, therefore, is a symbolic demonstration
of our faith before Allah, indicating that, as time is not
yet ripe for the universal establishment of the New
Order based upon Al-Wasiyyat, we hereby to construct a
humble miniature by means of the Tahrik-e-Jadid, so
that, pending the establishment of the system based
upon Al-Wasiyyat, we should be able to utilize the funds
obtained through Tahrik-e-Jadid for the propagation of
Ahmadiyyat, and this in turn should enable us to bring
into effect, on an ever wider scale, the objects of Al-
Wasiyyat." 110
"When the system of Wasiyyat attains maturity, it will
provide not only for missionary work, but will also help
to abolish need and suffering by making adequate
provision for the needs of all individuals as told by
Islam. No orphan shall have to beg, nor shall a widow
have to ask for charity, nor shall a needy person suffer
anxiety. Because the system of Wasiyyat will be a

97
mother to children, a father to youth and a source of

security for women. A brother will help another
willingly and with love without any coercion, nor will
he go unrewarded, for he shall receive the best reward
from Allah. Neither the rich nor the poor shall be the
loser. No nation shall fight another, and its blessing
shall encompass the whole world." 111
"…Hence, Sign your Wasiyyats as soon as possible, so
that New World Order may be created and the blessed
day may dawn when the banner of Islam and
Ahmadiyyat shall fly all over the world. To those who
have already made their Wasiyyat, I offer my
congratulate and pray for those who have not yet done
so that Allah enable them to do so, and they may also
gather for themselves blessings, material as well as
spiritual. I also pray that through this system the world
may be compelled to admit that from this apparently
backward village of Qadian, shone forth a light which
dispelled the darkness of the world and then filled it
with the refulgence of true knowledge—knowledge
which abolishes pain and misery, and makes it possible
for the rich and the poor, the high and the humble, to
live together with love and affection." 112
In his concluding address on the third day of Jalsa
Salana UK, Hadrat Khalifatul Masih Vat spoke about the
importance of Wasiyyat and urged Ahmadis to fully take
part in it. Hudur said:
"…In 2005, Insha’allah it will be a hundred years since
this institution (Wasiyyat) was established. The
Promised Messiahas established it in 1905…and today,
after 99 years, only 38,000 Ahmadis have signed
Wasiyyat. Next year, a hundred years will be completed
since the institution of Wasiyyat was established, so as I
said earlier, I wish to exhort the Jama‘at to come
forward and join this heavenly institution in order to

112 Nizam-e-Nau, pp. 133-134.
98
purify their own lives and the lives of their progeny. At

least…15,000 new Wasaya should be signed in the
following one year."
Hudur went on to say:
"It is my desire that by 2008, when a hundred years will
be completed since the establishment of Khilafat-e-
Ahmadiyya, at least 50% of all Ahmadi earning hands
(i.e., the contributors of Chanda) in every country and
every Jama‘at should have become part of this great
scheme (Wasiyyat) and set new standards in making
sacrifices. This will be a small token of gratitude from
the Jama‘at to Allah Almighty at the completion of
hundred years since Khilafat was established….The
people who join this institution should, according to the
Promised Messiahas be such, who desire a virtuous end
and are regular in their worship. For this purpose, the
best time is when one is young….Therefore,
Khuddamul Ahmadiyya, Saf-e-dum of Ansarullah and
Lajna Ima’illah should try their best to take part in this
Divine scheme, because when one reaches the age of
seventy and above, and is lingering on the edge of the
grave, he has only leftovers to offer. So I hope that
young men and ladies will take part in it with full zeal,
and I especially wish to address the ladies, that they
should try to bring their children and husbands to this
revolutionary scheme…." 113
Note: Whenever a new Wasiyyat form is sent to Markaz
for approval, please also send the check list given in
Annexure VI.
Chanda Shart-e-Awwal
(First Condition)
The Promised Messiahas says:
"Thus the first condition is that whoever desires to be
buried in this graveyard should contribute towards the
113 Concluding Speech at Jalsa Salana UK 2004.
99
expenses of its maintenance according to his/her

capacity. Such contributions are demanded only from
people who desire to be buried herein, and not from
others. At present this contribution should be sent to my
respected brother, Maulawi Nuruddin Sahib; but if God
so wishes this practice will continue after the death of
all of us. In such eventuality, there should be an
Anjuman which should be responsible to spend the
funds from such income (which would be raised from
time to time) as it deems fit for the propagation of Islam
and for spreading the Unity of God." 114
Chanda Ai‘lan-e-Wasiyyat
(For the publication of Wasiyyat)
"Anyone who asserts that he/she will be bound by the
conditions laid down in 'The Will', it shall be binding on
him/her that he/she, while still of sound mind, should
make this declaration in writing in the presence of two
witnesses and entrust this document to the Anjuman.
The testator should explicity state that he/she bequeaths
or endows one tenth of all of his/hers fixed and movable
assets for the propagation of that which the objectives
of the Ahmadiyya Movement aim to achieve. And it
shall be obligatory that the testator publishes this at
least in two newspapers." 115
NOTE: Payments made for this purpose, at the
prescribed rate, are called Chanda A‘lan-e-Wasiyyat.
Chanda Hissa Amad

1. The Chanda which a Musi is obliged to pay on his real
income is called Chanda Hissa Amad, whose minimum
rate is 1/10 and can be enhanced up to 1/3. Even after
the Wasiyyat has been finalized, a Musi can have his
114 Al-Wasiyyat, Ruhani Khaza’in, volume 20, p. 318.

115 Al-Wasiyyat, Ruhani Khaza’in, volume 20, p. 323.
100
Wasiyyat increased from 1/10 or decreased, in case he

is unable to pay, to less than 1/3. A Musi shall pay this
Chanda monthly according to his/her income. In case
of those whose income is on seasonal or annual basis,
they will pay at their promised rate on the realization
of their income.
2. A Musi on whom Chanda has become obligatory, but
he does not pay and his Chanda is overdue for six
months, his Wasiyyat can be cancelled. He can,
however, seek some respite from Majlis Karpardaz.
3. A Musi whose chanda is overdue for six months and
he does not maintain any contact (with Concerned
Department) his Wasiyyat is prone to cancellation.
4. No one is exempt from Chanda Wasiyyat. In case a
Musi is unable to pay Chanda at the prescribed rate he
had better get his Wasiyyat cancelled on account of
extreme hardship.
Chanda Hissa Ja’idad

Hissa Ja’idad is the Chanda which Musian pay
after making formal assessment of their property. As for
the income generated by the property, whether before or
after Hissa Ja’idad has been paid, Chanda shall have to be
paid on it at the rate of Chanda ‘Am.
1. All the property which a Musi receives in inheritance
or creates himself, and allots to himself or to anybody
else, is considered to be Musi’s property.
2. Property acquired on mortgage shall be considered the
property of the Musi. Whenever a Musi buys a property
with cash or on mortgage, he/she should forthwith
inform the Markaz about it and give all the details.
Moreover, if a property is sold on profit, Hissa Ja’idad
shall be payable on the profit, as well.
101
3. A Musi should be in no doubt that the property bought

on mortgage becomes the property of the buyer,
although it remains mortgaged to a society or bank, as
a security, until full payment has been made.
4. Hissa Ja’idad on a Musi’s property is payable upon his
death. However, office facilitates the Musi by giving
permission to pay Hissa Ja’idad during his lifetime.
5. If a Musi wishes to pay Hissa Ja’idad during his life,
he shall have to pay according to prevailing the market
value of his property. Mortgage shall not be deducted
from this amount.
6. If a Musi sells his/her property which he/she has
bought on mortgage before the term of the mortgage is
complete, he/she shall pay Hissa Ja’idad after
deducting the amount of his/her debt from the sale
proceeds of his/her property.
7. At the time of a Musi’s death, the amount of debt still
payable to the mortgagee (bank or institution) shall be
deducted from the market value of the property, and
Hissa Ja’idad shall be paid on the remaining amount.
Chanda ‘Am
1. Chanda ‘Am is the basic and compulsory Chanda
which the Promised Messiahas has made obligatory
upon every earning Ahmadi, man and woman, and is to
be paid at the rate of 1/16th on the total income from all
sources.
2. Such Ahmadis as are incapable of paying at the
prescribed rate on accounts of their lack of means or
for any other reasons, can seek concession from Hadrat
Khalifatul Masih by stating their circumstances.
102
3. The budget form, should reveal full income of people

who obtained concession and reference should be
given of the concession they have been granted.
4. Such concession is valid for one year. Fresh
application will have to be submitted each year.
5. Members who have been granted concession in rate
have the right to vote but they cannot be elected as
office-bearers.
6. Application for concession must be sent through local
Jama‘at with National Amir’s recommendation to
Wakalat Mal London and should be addressed to
Hadrat Khalifatul Masih. Such application cannot be
withheld even if the national or local Jama‘at does not
agree with the request. It, however, has the right to
attach a note of disagreement.
7. Permission for paying arrears in instalments can be
sought from Wakalat Mal London, but the application
must come through the local Jama‘at.
(Those whose arrears have been pardoned, too, have
the right to vote according to the regulations.)
Chanda Jalsa Salana

1. Members paying Chanda Hissa Amad or Chanda ‘Am
are also required to pay 1/120th of their annual income
or 1/10th of their monthly income as Chanda Jalsa
Salana once a year. If someone has been granted
concession in Chanda ‘Am, he shall also be entitled to
proportional concession in Chanda Jalsa Salana. No
separate application is required.
2. There are some Musian who have no personal income
and pay Hissa Amad on pocket money, but do not pay
Chanda Jalsa Salana. Although, not paying this
chanda does not affect their Wasiyyat , but they are
103
still expected to show the same love & passion for this
Chanda, which inspired them to join the institution of
Wasiyyat, in response to call made by Promised
Messiahas.
Hadrat Khalifatul Masih IIra said about this
Chanda:
"As far as I know, Chanda Jalsa Salana has been in
existence since the time of Promised Messiahas. Some
have mistakenly considered it a part of Chanda ‘Am,
which has now been separated from it. But I do not
remember even a single instance when a separate appeal
was made for Chanda Jalsa Salana. This Chanda is
undoubtedly among the earliest Chandas …… So
where I accept the proposal of the sub-committee that in
future Chanda Jalsa Salana will be compulsory, I set its
rate at 10% instead of 15%. But, this does not mean that
a person who can pay 15 % should not do so. His
reward lies with Allah and we cannot stop Him from
this reward. Hence if a member gladly wants to increase
this rate, he can do so any time. However, those who do
not pay at 10 % shall be urged to do so." 116
At another occasion, Hadrat Khalifatul Masih IIra

said:
"Hadrat Masih Ma‘udas has declared Chanda Jalsa
Salana to be a permanent Chanda and has said: "Do not
consider this Jalsa to be like the ordinary conventions
of the world. It is a decree which has its roots in the
support for the Truth and the victory of Islam. Its
foundations have been laid by Allah Himself and
nations have been prepared for it who will soon come to
its fold. This is the work of the Almighty for whom
nothing is impossible.",(Ishtihar December 7, 1892).
Hence the Promised Messiahas has declared Jalsa
Salana to be a permanent institution and has said that it
116 Report Majlis Mushawrat 1938.
104
has been established under Divine injunction. Therefore

if Chanda Jalsa Salana is treated separately, then
because of the emphasis laid by The Promised
Messiah’sas that our Jalsa is not like other Jalsas, this
will always refresh the faith of the believers when they
partake in Chanda Jalsa Salana."117
105
Tahrik-e-Jadid
In 1934, Majlis-e-Ahrar started an agitation against
the Jama‘at and declared that they would not rest until
they had wiped the Jama‘at off the face of the earth. In
response, Hadrat Muslih Ma‘udra said: "I see the earth
slipping from under the feet of Ahrar. They say they will
wipe out this Jama‘at, but Allah Almighty has told me of
a plan with which the Jama‘at will spread in all countries
of the world and no one will be able to destroy it."
So, at that time Hadrat Muslih Ma‘udra initiated
Tahrik-e-Jadid, concerning which he said:
"The purpose of launching Tahrik-e-Jadid is to acquire
such a fund with which Allah’s message can be
delivered as far as the corners of the earth with ease and
facility."118
It began as a temporary scheme, but at the end of
nineteen years, Hadrat Muslih Ma‘udra said:
"Now that nineteen years are coming to an end, I have
decided that Tahrik-e-Jadid will continue up to your last
breath."119
He said:
"I hope that Tahrik-e-Jadid will last for countless ages,
just as the stars in the sky, so did Allah say to Hadrat
Ibrahim that his progeny would be countless. And
Hadrat Ibrahim’s progeny greatly served the faith, and
the same is being done by Tahrik-e-Jadid."120
In his Friday Sermon of November 9th, 1934,
Hudur stressed the importance of joining Tahrik-e-Jadid:
"Though one is free whether or not to join Tahrik-e-
Jadid, but if someone has the means to join it and does

120 Friday Sermon, February 22, 1935.
106
not do so because Khalifatul Masih has declared it to be

optional, he will be brought to account either in this
world or the next…." 121
Earlier on Hadrat Muslih Ma‘udra set the standard
for taking part in Tahrik-e-Jadid, as follows:
"My second demand under this Tahrik is that the
affluent members of the Jama‘at, who can afford to pay
a hundred rupees or more, should do so for this Tahrik
and become recipients of Divine reward…In order to
bring the less fortunate people into this Tahrik, I permit
those who can pay even five rupees to do so."122
Each individual has to decide for himself the
sacrifice he is going to make for the great institution of
Tahrik-e-Jadid . But in so doing, it is necessary to bear in
mind the importance of Tahrik-e-Jadid, its international
significance and the sayings of the Khulafa’ in this
respect. For instance, Hadrat Muslih Ma‘udra has talked
about adopting different criterion at different times. He
said:
"If someone pledges to sacrifice the amount equivalent
to one half of his monthly income—for instance, if his
income is a hundred rupees, he pledges fifty rupees—
this will be considered a good sacrifice. And if someone
pledges the amount equalling his full monthly income,
we will understand that he has burdened himself in
making this sacrifice."123
Hadrat Khalifatul Masih IIIrh had this to say
concerning the standard of pledges for Tahrik-e-Jadid:
"From the very first day, Tahrik-e-Jadid has been based
on optional sacrifice….It is said that Chanda Tahrik-e-

122 Al-Fadl, November 29, 1934.
107
Jadid should be at least 1/5th of the monthly income, but

this is not a prescribed rate." 124
Hadrat Muslih Ma‘udra had in his mind the needs
of the whole world. This is why he wanted the Jama‘at to
collect large amounts for the quick spread of Islam.
Taking the pledge from Khuddam, he said:
"…The pledge I want you to take is that if there is any
Ahmadi in your village or town, who is not taking part
in Tahrik-e-Jadid, you should try to make him a part of
it. Until there should not remain a single Ahmadi who
does not take part in Tahrik-e-Jadid …."125
Hadrat Khalifatul Masih IVrh said:
"Whatever Tahrik-e-Jadid spent in the way of Allah in
one year, Allah has always granted it much more the
following year, and this has gone on and on in an
astonishing manner. All the increments in Chandas are
the offsprings of Tahrik-e-Jadid. If the poor people of
Qadian and the Jama‘ats of India had not sacrificed
their rupee and two after selling their goats and their
garments, our budget could never have reached into the
millions today. All the Chandas we see in the
Jama‘ats of Europe, America and Africa are a result
of the Chanda of Tahrik-e-Jadid which was offered in
the beginning with fervent prayers. Disciples of the
Promised Messiahas were among those who took part in
it….There was indeed such a wonderful atmosphere of
piety and virtue, that it is hard to find it anywhere else
in the world. The poor employees of Anjuman used to
save several months’ wages to offer for Tahrik-e-Jadid.
Even today, these scenes are repeating themselves all
over the world, and we are witnessing beautiful events
with the blessings of Ahmadiyyat. But it all began in
Qadian. The role which Tahrik-e-Jadid has played in

125 Address to Majlis-e-Mushawrat Khuddamul Ahmadiyya, October 23,
1950.
108
bringing about this zeal for financial sacrifice can never

be overlooked." 126
As to how and how much one should participate in
Tahrik-e-Jadid, Hadrat Khalifatul Masih IVrh said:
"The philosophy of Tahrik-e-Jadid, as put forth by
Hadrat Fadl-e-‘Umar, is that we should try to save
money in every way, and offer as much as we can in the
way of Allah. Every Ahmadi should protect himself
against sin and seek Allah’s forgiveness."127
STAGES OF TAHRIK-E-JADID
Tahrik-e-Jadid was founded in 1934. At first it was
a temporary scheme, but after ten years, having vision of
its nature and importance, Hadrat Musleh Ma‘udra
extended it farther. Thus, the first ten years were named as
'Daftar I' and it consists of approximately five thousand
members.
Regarding the Dafaatar of Tahrik-e-Jadid, Hadrat
Muslih Ma‘udra has said:
"I have decided that Tahrik-e-Jadid should be organized
in such a manner that each Daftar should be divided
into two terms …the duration of each should be
nineteen years. People who come afterwards should
continue to participate in these 19 year terms. I do not
want to change this period because of the wisdom
which lies in the figure 19, as put forth by me."128
Tahrik-e-Jadid has so far been divided into the following
Dafatar:
1. Daftar I: consists of Mujahidin from 1934 — 1944
2. Daftar II: consists of Mujahidin from 1944 — 1965
3. Daftar III: consists of Mujahidin from 1965 — 1985
4. Daftar IV: consists of Mujahidin from 1985 — 2004
126 Friday Sermon October 25, 1985.
109
5. Daftar V: consists of Mujahidin from 2004 onward.

While inaugurating daftar V, Hadrat Khalifatul
Masih Vat said:
"……The principle laid down by Hadrat Muslih
Ma‘udra was that Tahrik-e-Jadid would be divided into
19 year periods. In keeping with this principle, Daftar
IV has completed its 19 years and Daftar V begins from
today. From now on, all the new Mujahidin who join
the Financial Sacrifices of Tahrik-e-Jadid will become
part of Daftar V, Insha’allah. Those who have joined
Ahamdiyyat in the past few years and have not yet
joined Tahrik-e-Jadid should be made part of it. These
people too will join Daftar V. As I have said before,
such new Ahmadis need to be told that it is essential to
make financial sacrifices, and also that, even the
message of Ahmadiyyat which reached them, actually,
was the result of sacrifices that people made for Tahrik-
e-Jadid. They should, therefore, join this Tahrik, not
only to improve their own lives, but also to join the
ranks of those who help to convey this message farther.
I know that there are a lot of such people, especially in
India and Africa, who have not been made part of
financial sacrifices. You have to bring them into this
system. Moreover, from now on all newborn Ahmadi
children will also become part of Daftar V."
Moreover he said:
"…. Hadrat Muslih Ma‘udra once said that the
institution of Tahrik-e-Jadid is a forerunner to Nizam-e-
Wasiyyat, which means that Tahrik-e-Jadid will help
strengthen Nizam-e-Wasiyyat and it will become the
basis for people to get used to make financial sacrifices.
It will be like a precursor or herald that will announce
the coming of a great Institution behind it, which will be
called Nizam-e-Wasiyyat. And as I have already
mentioned that there is a deep connection between
Nizam-e-Wasiyyat and Nizam-e-Khilafat. Moreover,
with Nizam-e-Wasiyyat, our standard of sacrifices also
110
has to get higher and Tahrik-e-Jadid is there to

accustom us beforehand to make these sacrifices…"129
FRUITS OF TAHRIK-E-JADID
Today, by the grace of Allah, Jama‘ats have been
established in 178 countries. More than 13,000 mosques
have been built and 740 missions have established. At
present 250 Muballighin are working all over the world.
They also include 50 non-Pakistani Muballighin.
THE DEMANDS OF TAHRIK-E-JADID

1. Lead a simple life.
2. Participate in spreading the message of Islam
worldwide.
3. Dedicate leave periods for the service of Jama‘at.
4. Members to dedicate their lives to serve Islam.
5. Dedicate during seasonal vacation, periods for the
service of Jama‘at.
6. Offer your children for life-time Waqf.
7. Pensioners/Retired people to offer themselves for
service of Jama‘at.
8. Dedicate part of your income and property.
9. Influential and learned Ahmadis should give lectures.
10. Prepare rebuttal of adverse propaganda.
11. Seek advice from the Jama‘at when deciding about
higher education and future of your children.
12. Develop the habit of working with your own hands
(instead of depending upon others).
13. Jobless persons should not hesitate to take up even
petty jobs.
14. Promote Islamic culture.
15. Promote honesty in the society.
129 Friday Sermon November 5, 2004.
111
16. Keep the paths clean.

17. Protect women’s rights.
18. If possible members may build houses in Qadian.
19. Offer special prayers in order to succeed in these
undertakings.
Irshadat
With regard to some of the demands of Tahrik-e-
Jadid, Hadrat Khalifatul Masih IIra said:
LEADING A SIMPLE LIFE

"Financial sacrifice is greatly needed in this age.
Therefore, all men and women should endeavour to
make their lives simple and reduce expenses, so that
whenever Allah calls for sacrifice they should be ready.
Your intentions alone are not enough for you to
sacrifice unless you also have the means to do so. A
blind man cannot join Jihad no matter how much he
may want to. A poor man, even if he desires to pay
Zakat, cannot do so. A sick person cannot fast even if
he craves to. Similarly, if we do not have the means, we
can never offer the sacrifice which we want to. It is
therefore essential to lead simple lives and be ready to
present oneself before Allah when the time comes.130
WAQF-E-ZINDAGI (LIFE DEVOTION)

"He who devotes his life is not low rather he is great, if
he abstains from every kind of laxity."131
"The nations which seek to save their lives are
destroyed, only those nations live forever which are
ever ready to sacrifice their lives."132
130 Al-Fadl, June 12, 1935.

132 Friday Sermon, February 5, 1937.
112
THE CONDITIONS FOR WAQF

"Such youth should come forth who wish to sacrifice
their lives in the cause of the faith. Unless one realizes
that he alone is responsible for the failure, he should not
devote himself."133
THOSE WHO DO NOT DEVOTE

THEMSELVES DESPITE POSSESSING
THE ABILITY
"It is also important to realise that at this time when
Islam is in need of devotees, anyone who does not
present himself despite possessing the ability, is sinful.
All young men who can offer themselves and are able to
take up this responsibility should come forth."134
RESPONSIBILITIES OF THE AUXILIARY

ORGANISATIONS
"Jalsas should be held both in Qadian and other
Jama‘ats. Lajna Ima’illah, Ansarullah and Khuddamul
Ahmadiyya should hold separate Jalsas to refresh the
demands and principles of Tahrik-e-Jadid. In places
where Jama‘ats are divided into different sectors, Jalsas
should be held in each sector. Tahrik-e-Jadid should be
revived and people should be told about its demands
and their importance and the spirit of devotions and
sacrifice should be inculcated in them."135
RENEWAL OF THE ACCOUNTS OF

DECEASED ONES
Hadrat Khalifatul Masih IVrh appealed for renewal
of the accounts of deceased ones who took part in
Daftar I.

134 Friday Sermon, October 1, 1943.
135 Al-Fadl, November 15, 1942.
113
"How can one be considered dead whose Chanda

continues to be paid? We have to reorganise Daftar I. I
want this Daftar to continue till the Last Day. The
names of those who have once made exemplary
sacrifices for the faith should never be forgotten. Their
descendants should continue to pay Chanda on their
behalf, and never should we say that even one of them
is dead. They are alive in the sight of God and are also
living in the form of their sacrifices. We should
continue to witness the signs of their life in this world
as well."136
REVIVAL OF THE ACCOUNTS OF

MUJAHIDIN DAFTAR I
Hadrat Khalifatul Masih Vat also urged the Jama‘at to
revive the accounts of mujahideen Daftar I, he said:
"You do not need to be disheartened as to how you will
manage to revive such old accounts. Try to revive them
from as far as you can, and then witness how Allah's
blessings descend upon you. As these blessings keep
increasing, your capacity in this regard shall increase
likewise, so much so that you will even wish to
maintain continuity and to make sure that no year has
passed without payment….You must, therefore, attend
to your own sacrifices as well as to those of your
parents. Move forward quickly and be rewarded by the
prayers of Angels, so that these blessings can pass on to
your children as well. These prayers will be the greatest
treasure you will leave behind for your progeny." 137
INSTRUCTIONS
1. The Tahrik-e-Jadid year begins on 1st November and
ends on 31st October.
2. Every effort should be made not to leave a single
member of the Jama‘at out of this scheme.
136 Friday Sermon, December 2, 1982.
114
3. Every new Ahmadi should also be brought into this

scheme.
4. Parents should include even their newborns into this
scheme.
5. Those who have just started earning independently
should participate in it with greater enthusiasm.
6. Try to continue the sacrifice of deceased relatives who
used to pay Chanda Tahrik-e-Jadid .
7. When paying on behalf of deceased relatives, please
clarify the Daftar (I-V) to which they belonged. This
will facilitate the office to keep their record.
115
Nusrat Jahan Scheme
This scheme is under administration of Tahrik-e-

Jadid and was founded by Hadrat Khalifatul Masih IIIrh in
1970.
Hadrat Khalifatul Masih IIIrh embarked on a
historic tour of West Africa on 4th April 1970. While in
Gambia, he received the following Divine Inspiration:
One hundred thousand pounds should be spent for the
welfare of African countries.
When Hudur arrived in London, he asked the
Jama‘at to offer funds in a scheme which he called Nusrat
Jahan Reserve Fund. He also urged doctors and teachers
to devote themselves for this service.
The first hospital under this scheme was built at
Kokufu, Ghana, and was inaugurated on 1st November
1970. This scheme was later extended to cover East and
Central Africa as well.
Referring to the Divine blessings which resulted
from this scheme, Hudur said:
"I had pledged 18 doctors for six west African nations
over a period of five years, but within a year and a half
we already have fourteen doctors serving in those
countries and four more will soon join them."138
Currently, 38 medical institutions are functioning in
various African countries, which are run by 37 devoted
doctors as well as some local ones. The number of
educational institutions is as follows:
1. Primary Schools: 301 2. Secondary Schools: 40
7 teachers from the centre are working in these schools
along with local ones.
138 Al-Fadl, October 17, 1971.
116
The details of this scheme are as follows:
Medical Educational
institutions institutions
No. Country No. of No. of
No. of No. of
Primary Secondary
depts. Doctors
Schools Schools
1 Ghana 11 14 144 7
2 Sierra Leone 3 3 148 25
3 Gambia 2 4 - 3
4 Liberia 1 - 3 1
5 Nigeria 6 5 - 4
6 Ivory Coast 1 1 2
7 Congo 1 1 -
8 Burkina Faso 3 2 -
9 Benin 2 2 -
10 Kenya 5 4 -
11 Tanzania 2 1 -
12 Uganda 1 - 3
Total 38 37 301 40
o
117
Waqf-e-Jadid
Waqf-e-Jadid was founded in 1957 by Hadrat
Khalifatul Masih IIra. The aim of this scheme is to provide
education and training to rural Jama‘ats, as well as to take
the message of Tauhid to idol worshippers. It was, at first,
limited to Pakistan, but Hadrat Khalifatul Masih IVrh later
made it international.
About this scheme, Hadrat Khalifatul Masih IIra
said:
"This is the undertaking of Allah, and He Himself will
complete it. Since it is Allah Almighty who has put this
inspiration in my heart, I shall endeavour to fulfil it
even if I have to sell my house and my clothes to do so
and even if not a single person assists me. Allah shall
cut them off from the Jama‘at who are not helping me
in this regard and will send down angels from heaven to
help me."139
WAQF-E-JADID AND THE

RESPONSIBILITIES OF MOTHERS
Addressing Ahmadi mothers, Hadrat Khalifatul
Masih IIIrh said:
"If all the Ahmadi children who grow up under your
care, and whose proper upbringing is your
responsibility, were to give full attention to this
matter….But the fact is that this matter has not been
given the attention it deserves. You cannot inculcate the
importance of Waqf-e-Jadid among your children unless
you yourselves fully realize its importance."140

140 Al-Fadl, February 11, 1968.
118
EXHORTATION TO AHMADI CHILDREN

While inaugurating Daftar Atfal in 1966, Hadrat
Khalifatul Masih IIIrh said:
"Today I appeal to all Ahmadi Children (boys and girls)
to come forward and fill the gaps which have been left
by your elders due to their laxity, and get rid of the
weaknesses which have found their way into the work
of Waqf-e-Jadid."141
Hadrat Khalifatul Masih IVrh said:
"If children are made part of Waqf-e-Jadid at an early
age, Allah increases their ability to offer other Chandas
as well."
INSTRUCTIONS
1. The Waqf-e-Jadid year begins on 1st January and ends
on 31st December.
2. Effort should be made so that not a single member of
the Jama‘at, man, woman, old or young should be left
out of this scheme.
3. New Ahmadis should also be included in this scheme.
4. The head of the family should make sure that no
member of his house is left out of the scheme. Chanda
should even be paid on behalf of newborns.
5. Those who have just started earning independently
should participate in it with greater zeal.
6. Members should try to continue the sacrifices of
deceased relatives who used to pay Chanda Waqf-e-
Jadid.
141 Al-Fadl, October 7, 1966.
119
Amanat Tarbiyyat
One of the countless blessings which have resulted
from the Migration of Hadrat Khalifatul Masih IVrh, is the
great gift of MTA. At the time of its inception in 1991,
programmes were broadcast for just a few hours each day.
A few years later MTA started broadcasting 24 hours.
Now, by the grace of Allah, programmes are being
televised round the clock on digital channels and each day
new heights are being scaled. Members responded to the
appeal of Hadrat Khalifatul Masih and offered
unparalleled sacrifices. The whole system revolves around
the Khilafat and the people who ardently desire to see
Hadrat Khalifatul Masih on their screens offered their
money and possession to show their gratitude. This system
has been of immeasurable benefit to the Jama‘at, and
alongwith religious training & education, it has also met
with immense success in the field of Tabligh.
The Chanda paid under this head is called Amanat
Tarbiyyat. As a gratitude for this spiritual gift bestowed
upon us by Allah Almighty. It is essential that we should
make all members of the Jama‘at, including ladies and
children, a part of it, so that they can feel the pleasure of
being participating in it personally. The whole Chanda
will be deposited in the Central Reserve and none of it can
be spent at local level.
o
120
Buyutul Hamd Scheme

As a welcome for the new century of Ahmadiyyat
and as gratitude for the blessings of the past century,
Hadrat Khalifatul Masih IVrh put forth the Buyutul Hamd
scheme before the Jama‘at, which was meant to provide
free accommodation to one hundred poor families. While
announcing this scheme, Hudur said:
"Today the economy in Pakistan is in such a state that
there are many families who do not have a roof over
their heads…It is our duty to help them. We should do
whatever little we can and pay attention to providing the
homes for these poor people, as an expression of
gratitude to Allah Almighty. It is true that (providing
homes for the homeless) is such a great task that even
the richest governments in the world cannot accomplish
it. But I expect, by the grace of Allah, that being the
only Jama‘at in the world which will do this work
purely for His sake, Allah will bless our little money
and it will serve to do more than the billions which
others spend. As a result, the faith of the poor members
of the Jama‘at will be strengthened and they will also
be come recipients of Divine favours."
Stressing the importance of this scheme, Hudur
said:
"It was not in my power to keep waiting any more
before launching this scheme. Allah put it in my heart
so forcefully that I couldn’t help but announce it on this
very occasion. Other members of the Jama‘at will be
allowed to participate in the scheme upon the condition
that, first of all, they must maintain the balance. Of
course everyone would want to give everything he has,
this being my first scheme. This is the nature of a
believer. But you must remember that there are many
more Schemes to come and you have to keep them in
mind as well and should be content with sacrificing
whatever Allah enables you to do. You would of course
121
want to sacrifice even more but you must control

yourselves. Secondly, only those should participate in
this scheme who can say, with Allah as their witness,
that their payment of obligatory Chandas is up to date
and they pay at the prescribed rate, both in case of
Chanda Wasiyyat and Chanda ‘Am. Those who have
not yet been able to achieve this must not participate in
this scheme either." 142
Members of the Jama‘at responded to this scheme
with enthusiasm. Under this scheme, a hundred
accommodation quarters have been built and provided for
poor and deserving people. In addition, many poor
members of the Jama‘at have been partially aided to build
their own houses. The repair and maintenance of these
quarters is also ongoing. The Chanda given for this
purpose is called the Chanda Buyutul Hamd.
o
Yatama Fund
As a welcome for the second century of
Ahmadiyyat, Sayyidna Hadrat Khalifatul Masih IVrh
announced that the Jama‘at would take care of one
hundred orphans. So while the Jama‘at looked for the one
hundred orphans who would be looked after, the faithful
believers were called to pay Chanda for this purpose.
Allah Almighty so ordained, that as soon as the particulars
of orphans became available, the money that was required
also began to pour in. Now this scheme is no longer
confined to looking after one hundred orphans. The
number of families being looked after has exceeded one
142 Friday Sermon October 29, 1982.
122
hundred and the number of orphans is more than one

thousand. It is quite comforting to see that as soon as an
orphan starts earning his livelihood, he gratefully asks for
his assistance to be stopped.
Some Ahmadis have pledged to pay Chanda,
averaging from 500 to 1500 per month, and some pay in
lump sum. For the time being the secretary of this scheme
is Na’ib Nazir Diyafat Rabwah . (Further information can
be received from him through Wakalat Mal London).
Regarding this scheme, Hadrat Khalifatul Masih Vat
says:
"……Now I call upon the Amirs of the rest of the world
that they should carry out a survey of the number of
Ahmadi orphans who are financially weak, who are
unable to continue their education or children facing
difficulty in meeting their daily needs, and then inform
me, especially about the orphans in Africa, Bangladesh
and India. This is something which has been much
neglected and needs special attention. Make a regular
scheme and start the work of taking care of orphans in
your countries. I do hope that the members of Jama‘at
who are well to do shall try to excel each other in this
scheme, and we shall never be short of funds which are
required to support the orphans. But the Amirs should
complete the survey and detailed analysis in three
months at most, and submit their findings to me
without delay. May Allah enable them and us to fulfill
our responsibilities towards the orphans." 143
143 Friday Sermon January 23, 2004.
123
Construction of Buyutul Dhikr

Each year Markaz allocates an amount for the
constructions of mosques, but it is not nearly enough to
serve the needs of the Jama‘at. As the number of Ahmadis
increase, so does the need for more mosques, and
obviously, construction costs a lot of money. Many
Jama‘ats are more than happy to meet this requirement
locally and believe that if they can build their own houses
themselves, they will also build the Houses of Allah.
However, where members of Jama‘at feel financial
constraint and require assistance, Markaz tries to meet
their requirement partially or wholly out of the amount set
out for this purpose. But this requirement is bound to
increase with the passage of time, so those people who are
well to do, should, in addition to assisting their local
Jama‘ats also help Markaz in this regard, and pay their
chanda under this head (for Markaz). Similarly, on happy
occasions, like getting a new job, promotion, or building
of a new house etc. one should draw his attention to take
part in construction of mosques. The amount collected
under this head will be kept in Markazi Amanat and shall
be transferred on specific instruction of Markaz.
Sadaqat
According to Ahadith, Sadaqa wards off evil and
misfortune. Allah opens the paths of abundance for those
who help other needy people. Sadqa can be given
personally or through the system of the Jama‘at. Imdad
Gandum, Imdad Maridan (for Needy Patients) and Imdad
Tulaba (for Students) are also forms of Sadaqa. As the
Jama‘at contributes towards Sadaqa, Markaz can provide
timely help to deserving people. As in other Chands, no
amount should be paid without getting proper receipt.
124
Maryam Shadi Fund

The Promised Messiahas set us free of the customs
relating to wedding and funeral ceremonies, etc., with
which our society was burdened. Whereas we refrain from
such customs and spend on such occasions out of what
Allah has provided us, we also have to bear in mind that
there is a portion of our society which cannot afford to
fulfil even the basic requirements on such occasions. It
was in view of the needs of such people that Hadrat
Khalifatul Masih IVrh launched a fund in his Friday
sermon of 31st February 2003, which was later called the
Maryam Shadi Fund. The amounts received under this
head are used to help deserving parents in marrying off
their daughters. Announcing this fund Hudur said:
"As an expression of gratitude, I would also like to say
something about my mother. She had great sympathy
for the poor…and she used to arrange for the dowry of
poor girls…In her memory…and in order to bring
blessings upon her soul…I announce that those whose
daughters are about to be married and they are in need
of assistance…they should, without hesitation, write to
me. They shall be adequately provided for and they
will, to a considerable extent, be able to meet the
expenses of dowry. Even if I personally do not possess
the means, Allah’s Jama‘at, by His grace, is rich and
has enough money. Hence this assistance shall be
provided through any fund of the Jama‘at and such
people will be able to send their daughters to their
homes in a befitting manner." 144
o
144 Al-Fadl International, March 28 – April 03, 2003.
125
Sayyidna Bilal Fund

This fund was announced by Hadrat Khalifatul
Masih IVrh, in his Friday Sermon on 14th March 1982, for
the welfare of the families of Martyrs who have sacrificed
their lives for the cause of Ahmadiyyat. Expalining the
wisdom behind this fund, Hudur said:
"I would also like to reassure the Jama‘at that, by the
grace of Allah, no Ahmadi who is killed in the cause of
Allah, shall ever depart from this world thinking of
what will become of his wife and children. In Jama‘at
Ahmadiyya the children of such people do not become
orphans. This is a living Jama‘at and it is impossible
that it should forget its duty towards those who have
sacrificed their lives. The guarantee of the life of such
Jama‘ats lies in that fact that those who offer sacrifices
should have no worry about those whom they leave
behind.
Regarding the importance and great merit of this
Scheme Hudur said:
"This is not at all a Scheme for Sadaqa. Rather whoever
takes part in it will consider it an honour and will admit
that still he has not done enough."
Giving guidelines to those who participate in this
Tahrik, Hudur said:
"Whoever gives should do so with an open heart and
with love. If someone feels the slightest constraint or
hesitation, he should not take part in this Scheme. This
is a special kind of Scheme and, in order to take part in
it, it is not only necessary to be completely willing, but
one should even feel compelled to do so. There should
be a restless desire coming from the heart that he should
participate in it. Even an Ana which a person is able to
126
give today is a great wealth, and will be considered a

great honour from Allah." 145
One day after this announcement, on 15th March
1986, Hudur named this Scheme, Sayyidna Bilal Fund.
o
Tahir Foundation
Hadrat Khalifatul Masih Vat announced the
establishment of Tahir Foundation for the purpose of
continuing the projects started by Hadrat Khalifatul Masih
IVrh and for the compilation and publication of his literary
work. Hudur said:
"It is necessary to establish a new organisation which
will be run by twenty directors. One branch will also be
established in London. All the three Anjumans: Sadr
Anjuman Ahmadiyya, Tahrik-e-Jadid Anjuman
Ahmadiyya and Waqf-e-Jadid Anjuman Ahmadiyya will
provide funds for this Foundation. Whoever is willing
to participate in this cause is welcome to do so."146
145 Damima Risalah Misbah, March 1986.

146 Al-Fadl, August 8, 2003.
127
Isha‘at-e-Islam
Instead of investing their money in businesses,
some people invest it in institutions like banks, post
offices or other investment institutions which pay interest.
Similarly, some people are forced to deposit their money
in the banks because of the nature or requirements of their
businesses. The amount of interest they earn in view of
that deposit is not allowed to be spend personally nor is it
allowed to be given away as some sort of Chanda on ones’
behalf. The following instruction by Hadrat Khalifatul
Masih IVrh should be remembered in this regard:
"No one can be permitted to use individually the
amount received from the bank as interest. If this were
allowed, people could find excuses and could end up
using this money in a forbidden manner. Such amounts
should be submitted to Markaz, which will spend it on
Isha‘at-e-Islam. If someone doesn’t wish to submit this
amount to Markaz for Isha‘at-e-Islam, he is free not to
do so, but he can never be allowed to use this money on
his own."147
Regarding interest, Allah Almighty says in the
Holy Qur’an:
"Those who devour interest do not rise except as rises

one whom Satan has smitten with insanity. That is
because they say: ‘Trade also is like interest;’ whereas
Allah has made trade lawful and made interest unlawful.
So he to whom an admonition comes from his Lord and
147 Letter dated March 20, 1994.
128
he desists, then will that which he received in the past

be his; and his affair is with Allah. And those who
revert to it, they are the inmates of the Fire; therein shall
they abide." 148
In another verse it is said:
"O ye who believe! Devour not interest involving

diverse addition; and fear Allah that you may prosper."
149
Someone once asked the Promised Messiahas:

"What is the injunction regarding the use of interest
money for business purposes if one is in need?" The
Promised Messiahas said:
"It is unlawful (Haram). If someone borrows money
from a friend or acquaintance, and does not promise to
pay back more than he has borrowed, nor does such a
thing cross his mind, but the borrower still pays back
more than the original amount, this will not be
considered interest, rather this will be in accordance
with: 'There is no reward for
kindness but kindness.’
Upon this another man asked: "What if one is
desperately in need and just cannot do without interest?"
Hudur Aqdas said:
"Allah has made it unlawful for the believers, and a
believer is one who remains steadfast upon his faith.
Allah is his Sustainer and Provider. In Islam, millions of
people have lived who did not receive or give interest
and yet their needs were fulfilled. Allah says that you
must neither receive nor give interest. Whoever does so
prepares himself to battle with Allah. If there is faith,
then Allah is the one Who gives the reward. Faith is a
148 Al-Baqarah 276.

149 Al-e-‘Imran 131.
129
very blessed thing. ‘Do you not

know that Allah has power over everything?’ If a man
still thinks of what he will do otherwise, then the Divine
injunction is of no use. Allah’s power is great. Interest
is a petty matter, if He had commanded us not to drink
underground water, he would always have provided us
rain water from the sky. At times of need, he always
opens a way so that no one is forced to disobey Him.
Such weakness remains only as long as a person’s faith
has some impurity in it. Sin cannot be rid of unless God
Himself makes one get rid of it. Otherwise man can
make excuses for every sin and say that he cannot make
ends meet without resorting to it. Look at the
shopkeepers and perfumers etc., they sell obsolete
goods for years and hence deceive people, and those in
employment resort to corruption, and they all make the
excuse that they cannot do without it. If all such excuses
are brought together, one can conclude that we should
not act upon the Word of Allah, otherwise it will not be
possible to survive. Whereas, Allah Himself provides
for the believers. It is the tested remedy of all righteous
ones, that Allah Himself provides the means at times of
adversity and difficulty. People do not trust Allah and
do not put such faith in Him as they do in that which is
unlawful (Haram). Faith in Allah is the time-tested
remedy which, if a man were to realize its value, he
would wish to keep secret just as other wonderful
remedies are kept secret." 150
The Promised Messiahas was asked about giving or
receiving interest. Hudur said:
"We consider it Haram (unlawful) both to give and
to receive interest. Believers are those who remain
steadfast upon their faith. Allah Himself becomes their
Sustainer and their Provider. He has power over
everything. The countless believers who have passed in
this world were never afflicted by such difficulties.
Rather, according to the verse ‘Allah
150 Al-Badr, March 27, 1903.
130
provides for him from where he least expects,’ Allah

protects them from every adversity. We do find the
example in the life of the Holy Prophetsa, that whenever
he borrowed money from someone, he would always
return more than he had borrowed, so as to act upon the
verse: ‘There is no reward for
kindness but kindness in return.’ And he would
sometime return two or three times over. It is therefore
permissible that if one has borrowed money from a
friend and there are no conditions attached, he can
return more than he has borrowed as an expression of
gratitude…….. But the habit we see nowadays of
settling the interest beforehand is not only unlawful
but is outright Haram.
Faith is a very blessed thing. Allah never puts believers
into such hardship, for he considers his Lord to have
power over all things. Allah Almighty says:
‘Do you not know that Allah has
power over everything?’ A believer doesn’t have to
resort to such things, and if the need does arise, Allah
Himself becomes his Provider. Interest is but a small
matter; I believe that if Allah had told the believers not
to drink the underground water, He would Himself have
provided them with water from heaven. The greater the
weakness and helplessness, the weaker the faith. One
can get rid of no sin unless Allah grants him the power
and ability to do so. When Allah provides, He opens the
ways to ease and facility. If it were a matter of finding
excuses for sin, for instance, to say that one cannot do
without receiving interest, then no one would act upon
any of Allah’s injunctions. It is the collective experience
of all the righteous ones that man cannot achieve
anything unless Allah opens the doors of His mercy.
The sad past is that if a person could put as much trust
in Allah as he does in his creatures, he would never be
beggared. But alas, they do not pay Allah the due
regard." 151
151 Al-Hakam, March 24, 1903.
131
On one occasion, a man said that he was

occasionally forced to borrow money on interest, and he
could not do without it. Hudur said:
"He who has faith in Allah, Allah provides for him from
the unseen. Its sad that people do not understand the
secret that Allah never brings a believer to a condition
where he is forced to borrow money on interest.
Remember, just as fornication and stealing are sins, so
is giving or receiving interest. How unfortunate it is,
therefore, that one will not only lose his property but his
position and faith as well….Just see what a great sin it
is to deal in interest. Do people not realize that Allah
has permitted the use of pork at times of desperate need,
like He says: ‘There
is no sin upon one who is forced to eat it, while he is
neither rebellious nor a transgressor; Allah is Most
Forgiving, Merciful.’ But Allah does not declare
interest to be permissible in case of desperate need. He
rather says:
‘If you do not give up lending or borrowing on interest,
then it will be considered as a declaration of war on
your part against Allah and His Messenger.’
We believe that one who puts his faith in Allah never
suffers such need. If Muslims are in trouble today, it is
all because of their own doings. When Hindus commit
the same sin, they get rich, but when Muslims become
guilty of it, they are ruined. They become a
manifestation of the verse: ‘They are the
losers both in the world and in the hereafter.’ So is it
not important for Muslims to abandon this practice!…"
Then Hudur Said:
"…….People should practice economy in their finances
in the first place, so that they do not have to resort to
borrowing on interest, whereby the interest can exceed
even the original sum. Only yesterday I received a letter
from a person complaining that he has already paid one
thousand and still has to pay five hundred. What is
more, even the courts enforce the decree against such
132
people. And you can’t blame them either, when there is

the man’s own statement which proves that he agrees to
pay the interest. The courts therefore have no choice but
to enforce the decree. It would have been much better if
Muslims had come together and collected a fund which
they could add on through investment. In this way, if
someone stood in need, he could borrow an amount and
return it within the fixed period…" 152
Then the Promised Messiahas said:
"It is prohibited to use interest money on oneself, but
nothing is prohibited for Allah. Money spent in the
cause of Allah is not unlawful. For instance, no matter
how sinful and unlawful it may be to use firearms and
gunpowder but if a person doesn’t use it against an
enemy who is ready to kill him, will well nigh destroy
himself. Does not Allah Himself say that pork is not
forbidden for a man who has been starving for three
days? How then can it be unlawful to use money gained
from interest in the cause of Allah? People have no part
in it, but spending it for the spread of Islam and
preserving the life of Islam, I can say with full
confidence and certainty, is included in the injunction:
‘There is no sin in it.’ Hence it will count as an
exception. In the propagation of Islam, there are
countless needs which require money." 153
At another occasion Hudur said:
"Money is needed for the spread of Islam. And if
interest that we receive from banks, is spent for this
cause then it will be considered as lawful as it is spent
purely for Allah, and nothing is forbidden for Him. I
have already mentioned that no matter where bullets or
gunpowder come from, it is lawful to use them in Jihad.
These are things which are easily understood, because
they are so simple. Allah Almighty has declared pork to
be unlawful, but at the same time he says:
152 Al-Badr February 6, 1908.

153 Al-Badr, September 29, 1905.
133
At a time of dire need, when it

is a question of saving one’s life, it is not forbidden to
eat pork. Is it, therefore, not permissible to use interest
money for the supremacy of Islam, when its very life is
in danger? I believe that not only is it lawful to do so,
but it is essential that this be done." 154
Then at another occasion the Promised Messiahas
said:
"My belief, upon which I have established by Allah, and
which is also the purport of the Holy Qur’an, is that
money gained from interest cannot be considered lawful
for ourselves, our children, our friends or our relatives.
It is unclean and its use is unlawful (Haram). But at the
time of helplessness of Islam, when our faith is in dire
need of financial assistance, it is incumbent upon us to
help Islam…
…What I mean is that when it is permissible to eat pork
at a time of compelling need for the requirement of the
self, then what is the harm in using money gained from
interest in support of Islam and for rescuing the faith
from destruction? This permission is conditional in
relation to time and place. It is not something which
will always be lawful. When Islam will no longer be in
such a precarious state, then it will become similarly
unlawful to use interest for its cause, for the basic
injunction regarding interest is that it is unlawful." 155
Someone’s letter reached the Promised Messiahas,
in which he said:
‘Hudur has allowed for the current age and
condition of Islam to be taken as a case of desperate need.
Since the principal of desperation is increasing, is it
therefore permissible to lend or borrow on interest in case
of personal, national, or commercial necessity?’ Hudur
said:
154 Al-Hakam, September 24, 1905.

155 Al-Badr, September 29, 1905.
134
"These are the ways in which people want to open the

doors to that which is prohibited, so that they may do
what they please. I have never said that it is permissible
to receive interest money from the bank and to use it in
case of desperate need. I only said that it was not
prohibited to use it for the propagation of Islam and for
other requirements of the faith. This will be so until
money remains unavailable for the support of the faith
and it continues to grow poorer, because nothing is
unlawful for Allah. As for personal, national or
commercial requirements, it is outright forbidden to use
interest for these things. The justification I have put
forward is that, for instance, it is unlawful according to
the Shariah to burn another living being, but at the same
time it is permissible for a Muslim to use a gun or a
cannon if he is faced with war in this age, because the
enemy too uses the same weapon." 156
Similar is the case with lottery. Since the original
amount is not recoverable in lottery, it is also a form of
gambling and is therefore completely unlawful. It is not
permissible to use money gained from lottery upon oneself
or to pay it as Chanda.
156 Al-Badr, February 6, 1908.
135
Local Chandas
Local Jama‘ats can cater for their local needs
through ‘Local fund’. It is provided in Rules and
Regulations of Tahrik-e-Jadid Anjuman Ahmadiyya.
(Please see page No.160 to 167)
Directives of Hadrat Khalifatul Masih IIIrh and
Hadrat Khalifatul Masih IVrh in this connection are quoted
hereunder:
A member explained that it is generally felt that the
collection of local fund is not necessary. Hadrat Khalifatul
Masih IIIrh respond as under:
‘Local fund in itself is not necessary, but if some local
expenses become necessary then collection of local
funds becomes inevitable. The extent of local expenses
determines the volume of local fund to be collected.
Tahrik-e-Jadid’s bylaws in this respect must be
complied with.’ 157
Hadrat Khalifatul Masih IVrh’s directive to Nazir
Mal Amad Qadian vide VM-7246 dated September 17,
1996 goes as under:
"Collection of local fund from such members who do
not pay compulsory Chandas according to the
prescribed rate, should cease. If such member
contributes to local fund, it should be used to meet his
arrears of compulsory Chandas."
Following directives must be followed concerning
collection of local fund or any other donations:
1. No local fund or donation should be collected from the
members who are in arrears of compulsory Chandas or
are not paying according to the prescribed rate.
2. Local fund and donations should be collected from the
local members only. Permission from the National
136
Majlis-e-‘Amila is essential for collecting donations

etc. from the member of any other Jama‘at.
3. It is strictly prohibited to collect any Chanda local fund
or donation, how meager it may be, without issuing
proper receipt.
4. Any expenses in relation to local funds (Chandas)
must be made according to the byelaws of Tahrik-e-
Jadid. Proper record of all such expenses must be kept,
and expense vouchers and supporting documents
should be duly signed by relevant office bearers.
5. All non-communicable items must be entered in the
property Register, countersigned by the concerned
office-bearers.
6. It is essential for every Jama‘at to prepare Income &
Expenditure budget, which shall be presented in the
local Majlis-e-‘Amila. The income and Expenses must
be monitored accordingly throughout the year, so as to
avoid any problems.
7. Local income would comprise of local fund, grant, if
any, from Markaz, sale of sacrificial animal skins.
8. Donation must be expended on the specific purpose for
which permission had been sought. However any extra
expenses can be met out of local fund after approval by
the local Majlis-e-‘Amila. Similarly, any surplus left
over out of such donations may be transferred to local
fund account, again with the permission of local
‘Amila.
9. Local fund equally belongs to Jama‘at and should
under no circumstances be spent for any
personal/private purposes. All Jama‘at funds must be
deposited in Jama‘at’s bank account, and if it is not
possible, all such funds should be transferred to the
National Secretary Finance accompanied by proper
137
head wise detail of the Chanda collected. No cash

should be kept in hand. All such transfers can be made
via money orders, crossed cheques or bank drafts. Any
charges thereon will be borne locally and should not
be paid out of actual Chanda income.
If head wise detail is not furnished to the National
Secretary Finance, such amounts will be transferred to
Chanda ‘Am at the end of the year, transfer to any
other head would not be possible thereafter.
138
Receipt & Transfer of Chandas

RECEIPT OF CHANDAS
MATTERS PERTAINING TO RECEIPT
BOOKS AT NATIONAL LEVEL
1. All the receipt books will be printed according to the
specimen approved by Wakalat Mal London. This will
be done under the supervision of the National
Secretary Finance, after approval by the National Amir.
2. Proper record of all the printed receipt books should be
kept by the Muhasib in the form of a register. Receipt
books should be issued serial number wise to all the
Jama‘ats. Similarly, the register should record the
return of used receipt books. Register should also
contain: Receipt book no., date of issue, name of
Jama‘at to whom it is issued name signature with date
of the recipient. Similarly on its return receiving
officer’s name and signature should also be recorded
alongwith its date.
Note: In the Jama‘ats, where Muhasib is not appointed
the responsibility of the Receipt books will rest with
Secretary Finance, while the remaining duties of
Muhasib should be delegated to any office bearer other
than Secretary Finance.
3. It should be kept in mind that either the Receipt books
should be published on carbonless paper, which bears
impression without carbon paper or a carbon paper
should be used while issuing a receipt.
4. Fountain Pen should not be used on (duplicate) counter
foil.
139
5. All subscriptions (Chandas) must be received on these

approved Receipt Books. Nothing should be given or
collected without the issuance of a proper receipt.
6. To dispose off the used receipt books, permission of
Markaz is essential. On receipt of permission they will
be disposed off except the disputed ones.
7. Similarly, ledger and other accounts statements can
also be disposed after seeking approval of the Markaz,
except those bearing Musian’s payments record.
MATTERS PERTAINING TO RECEIPT

BOOKS AT LOCAL LEVEL
1. All entries in the Receipt Book should be clear and
legible, bearing no cutting or over-writing. If the
situation such cutting or over-writing must be counter
signed and the cutting must reveal the original writing
as well.
2. The amount on the receipt written in words should
match the amount in figures. There shouldn’t be any
difference.
3. At the time of issuance, the duplicate of the receipt
should be carefully checked that words and figurers are
legible and in their respective positions.
4. Recipient must sign on every receipt
5. No receipt should be issued in advance of the payment.
The signatory would be held responsible for the money
born on the receipt.
6. In case a receipt or a duplicate is missing the matter
should be brought immediately to the notice of
Amir/President.
7. The lost receipt books should immediately be reposted
in writing to National Markaz after due deliberations
by local Majlis-e-‘Amila.
140
8. In case Chanda collector are provided with the receipt

books, Secretary Mal is responsible for collecting
Chanda from them. He should, therefore, periodically
collect receipt books alongwith the collection made, so
far and such the period should not exceed one month,
in any case.
9. Secretary Mal is responsible for collection and
despatch of all sorts of Chandas at local level. No other
office bearer is authorized to make any collection even
if it concerns his own department e.g. Tahrik-e-Jadid,
Waqf-e-Jadid etc. He may collect ‘Chanda’ as a
Muhasil for which he will obtain receipt book from the
local Secretary Mal and should subsequently deposit
all such collection with the Secretary Mal. He is not
authorized to transfer any money directly.
10. After audit, used receipt books should be deposited
with National Headquarter. Whereas daybooks and
other ledgers should be kept in safe custody with in the
local Jama‘at.
HANDLING OF THE LOCAL

COLLECTIONS
1. The record of local collection should be maintained on
the pro-forma (daybook) provided by National
Headquarters. Only Standard pro-forma as issued by
National Headquarters should be used all over the
country. No separate pro-forma should be used for
different Chandas. All the book keeping should be
done, according to the directions issued by National
Headquarters.
2. Collection pro-forma should be prepared in accordance
with the duplicate receipts by entering all the Chandas
one by one. It is essential that entries in the pro-forma
must be made in the serial order of the receipt book.
141
3. Every page of the pro-forma should be separately

totaled and a grand total should be given at the last
page when the entries for the month are completed.
TRANSFER OF LOCAL COLLECTIONS

TO THE NATIONAL HEADQUARTER
1. By the 10th of every month, the collection of the
previous month must be transferred to the National
Headquarter with head wise details. The collection of
June must, however, be deposited/transferred by 30th of
June.
2. The receipt issued to Musian must bear the name of
Musi, Wasiyyat number, and the amount of Chanda.
3. The amount of Zakat collected should be sent to
National Markaz accompanied by name-wise detail.
4. The local Jama‘at should contact the national Markaz
if (within a reasonable time) it does not receive a
coupon or a receipt (as the case may be) from the
national Markaz.
5. The receipt (published by the national Markaz) must be
obtained if the amount of Chanda was deposited with
the secretary finance or Amin.
6. If during a year, arrears relating to past year(s) are
being paid then the receipt should clearly bear the word
"ARREARS" along with the year or period to which it
belonged.
7. At the time of issuance of cheque while transferring the
Chanda collection or paying an expense, please ensure
that the said account, has enough funds because,
rejection of cheque may damage Jama‘at’s repute and
credibility.
8. Post-dated cheques will not be accepted.
142
9. A separate account for every Chanda payer should be

maintained which shall have his budget and the
account of contributions made by him.
10. The practice of making Secretary Mal function, as
Muhasib and Amin should be discontinued. If there are
a shortage of workers then office bearers other then
Secretary Mal should be asked to perform these duties.
11. Cash handling should be strongly discouraged, while
transferring the collections to National Markaz. It is the
responsibility of Secretary finance to safeguard such
transaction. Moreover, the instructions issued by
Markaz regarding such transactions should be
followed.
12. Any unreasonable delay in transferring the funds will
be considered as personal use and if reported Markaz
can act accordingly.
13. Local fund is also Jama‘at’s fund. No one is allowed to
bring it in to personal use. It should also be kept in a
bank account.
14. It is one of the duties of the finance secretary to present
all the record (including the stock register and property
register) to the auditor to get it audited.
15. All chandas must be collected on the receipt-books
issued by National Jama‘at and should be sent to the
Headquarter. After setting aside the Central share,
National Headquarter will appropriate these funds
according to regulations.
COLLECTED AMOUNT MUST BE

DEPOSITED IN A BANK ACCOUNT.
1. A bank account in Jama‘at’s name should be opened
and all the collected amount should be deposited there
in.
143
2. All the income and expenditure should be routed

through the bank account.
3. At least two signatories will operate all such accounts.
4. One of the signatories will necessarily be the
Amir/President.
5. Majlis-e-‘Amila is authorize to approve these
signatories.
144
Book-keeping and Inspection

1. Jama‘at should maintain the following books and
registers on national and local level in order to keep the
record of income and expenditures:
ON NATIONAL ON LOCAL LEVEL

LEVEL
1. Receipt-Books 1. Register for Receipt Books
2. Register for Receipt-Books 2. Day Book
3. Day Book 3. Cash Book
4. Cash Book 4. General Ledger
5. General Ledger 5. Stock and Property Register
6. Stock and Property Register 6. Correspondence File
7. Budget File
8. Correspondence File regarding financial affairs.
All the above mentioned registers, receipt-books,

individual and collective budget forms as well as report
forms will be published by the national Jama‘at and
distributed to the local Jama‘ats. (except that National
Majlis-e-‘Amila devise some alternate procedure with
the approval of Markaz)
2. It will be the responsibility of the Secretary finance to
keep the record safe. At the time of new appointment,
existing Secretary finance is required to handover all
the relevant record to the new one. The Secretary
finance so appointed is required to report to Markaz
after taking over the charge and all the relevant record
and ensure its completeness.
After words if some record is found to be missing, the
newly appointed Secretary Finance will be held
responsible.
145
3. It is to be ensured that an appropriate number of receipt

books are available at National level at all times.
4. Receipts should be issued and entered serial number-
wise.
5. No money should be received without issuing the
prescribed receipt.
6. Auxiliary organizations will collect Chanda using their
own receipt-books. However, in case they don't have
their own they can get the Jama‘ati receipt books by
making a request to the national Amir.
7. Used Receipt-books should be sent back to the
National Amir/President after having them audited by
the local auditor within one year.
8. In order to safeguard the Jama‘at’s funds an account
should be opened in at least one approved bank. In
which all the collections will be deposited.
9. At least two persons will operate the bank accounts i.e.
d. Amir/President Jama‘at and
e. the one appointed by the Majlis-e-‘Amila.
10. A new scheme/chanda or donation can not be
introduced with specific approval of Markaz.
11. Proper account of Income and arrears there of must be
maintained at all times so that the correct situation of
arrears is always apparent.
12. Local auditors must examine the local accounts every
three months.
13. Where there is no Auditor in the local Jama‘at the
Amir/President of that Jama‘at should make sure that
the accounts are being maintained regularly.
14. According to the rules and regulations of Tahrik-e-
Jadid, Auditors should be appointed at levels, as under:
a. Local Auditor
b. Internal Auditor
c. National Auditor
146
LOCAL AUDITOR
He is responsible for the audit of the account of the
local Jama‘at and is supposed to send his audit report to
the Internal Auditor and the National Amir.
INTERNAL AUDITOR158
He is responsible for the audit of all the Jama‘ats
and their subsidiaries at the National level. He shall ensure
that all the local Auditors send their audit report to him. In
addition to that, he will have the authority to audit the
accounts of the National Jama‘at or any local Jama‘at.
The internal Auditor is answerable to National Amir as per
rules and regulations of Tahrik-e-Jadid but he shall also
send a copy of his report to the National Auditor.
NATIONAL AUDITOR159
Beside the Internal Auditor160 there will be
appointed by the Markaz an Auditor in every country in
consultation with the National Amir who will work as the
National Auditor.
The National Auditor shall have the authority to
audit the accounts of the National Jama‘at or any local
Jama‘at whenever he wants to do so. The National
Auditor, as per rules and regulations, is responsible to
submit his report to Sadr Majlis Tahrik-e-Jadid.
Note:
i. The Qadis and Auditors appointed by the
Markaz cannot be elected for any other office. In
case it is to be done exceptionally, prior
permission from the Markaz must be sought.
158 As per rules and regulations of Tahirk Jadid 172, 396.

159 As per rules and regulations of Tahirk Jadid 388,395.
160 As has been mentioned in the rules and regulations of Tahrik-e-Jadid
No.388.
147
ii. The Auditor is responsible for the accounts of the

Jama‘at to be correctly maintained at all times. If
any indiscretion is observed, he should
immediately inform the Markaz about it. If
Jama‘at suffers any loss due to the negligence of
the Auditor, He will be responsible to make up
the loss.
15. After the inspection of the Auditor, no other official
will have the right to alter or remove any point in the
audit report, neither will he have any right to dispose
off the report.
16. Necessary measures should be taken in accordance
with the audit report and the proceedings should be
reported to Markaz as well. In case of disagreement,
the matter should be referred to the higher authority for
decision. But until the final decision is reached, the
auditor’s report should be followed and implemented
except the National Amir considers the implementation
of the said report to be harmful for the Jama‘at. In that
case, the National Amir should seek immediate
approval from Sadr Majlis Tahrik-e-Jadid in this
regard.
17. The record relevant to the transfer of the funds,
expense vouchers and supporting documents should be
kept safe and in order and should be provided to the
Auditor at the time of the audit.
o
148
Duties of relevant office bearers

Duties of relevant office bearers as given in Rules
and Regulations of Tahrik-e-Jadid, Anjuman Ahmadiyya
are given below:
1. Secretary Mal 2. Additional Secretary Mal
3. Secretary Wasaya 4. Secretary Tahrik-e-Jadid
5. Secretary Waqf-e-Jadid 6. Additional Secretary
Waqf-e-Jadid for Nau
Muba’‘in
7. Secretary Ja’idad 8. Muhasib
9. Amin 10. Auditor
11. Finance Committee
DUTIES OF SECRETARY MAL

RECEIPT SECTION:
1. He shall arrange collection of Chandas from
members of the Jama‘at. For this purpose, collectors
may be appointed in larger Jama‘ats to assist him.
(Rule 324)
2. Chandas are as follows:
a. Obligatory Chandas:
• Chanda ‘Am: Paid monthly at the rate of one
sixteenth of one’s income.
• Hissa Amad: it is paid by Musis, monthly. Its
rate varies from one tenth to one third of a
Musi’s income, as pledged by him in his
will.
• Hissa Ja’idad: This is paid by Musis as per
Wasiyyat Rules. It is rated at one tenth to one
third of one’s property.
• Chanda Jalsa Salana: It is paid once a year
and its rate is 1/120 of yearly income.
149
b. Other Chandas:
• Zakat.
• Fitrana
• Eid Fund
• Sadaqa
c. Chanda Tahrik-e-Jadid, Chanda Waqf-e-Jadid
and contributions toward other schemes
launched by Hadrat Khalifatul Masih from time
to time.
d. i. Donations for which approval of Markaz has
been obtained.
ii. Local Fund. (Rule 325)
3. He shall keep account of all collections (Chandas,
donations, grants etc.) indicating respective heads
and shall deposit the money received in the
appropriate bank account. (Rule 326)
4. At the end of each month he shall forward to
Wakilul Mal II, through Amir, a statement of all the
collections made during the month under various
heads. As far as collections of Hissa Amad and
Hissa Ja’idad are concerned, he shall also submit a
detailed statement giving the names of Musis, their
Wasiyyat numbers and the amounts paid by them.
(Rule 327)
st
5. Financial year commences on 1 July and ends on
30th June of the following year. Secretary Mal shall
prepare Jama‘at-wise Assessment Budget, as per
rules, at the beginning of the financial year.
Assessment Budget is to be based upon Chandas
calculated at the prescribed rate on the actual income
of earning members of the Jama‘at. He shall send a
summary of all the Budgets received from various
Jama‘ats of the country, through Amir, to Wakilul
150
Mal II, Rabwah. It is expected that Assessment

Budget is prepared by 30th September for despatch
to the Markaz. (Rule 328)
6. He shall arrange collections from members as per
the Assessed Budget and deposit the collected
amounts regularly in Jama‘at’s bank account. He
shall deposit the Centre’s share in the Central
Reserve. (Rule 329)
7. He shall maintain the following books:
a. Day Book.
b. Personal Ledger
c. Impersonal Ledger (ledger for income under
various heads).
He shall inform the Majlis-e-‘Amila of the
progressive collections from time to time. (Rule 330)
EXPENSE SECTION:
1. He shall maintain income and expense accounts,
complete and update, as prescribed. (Rule 331)
2. He shall be responsible to have the receipt books
printed and issued to local secretaries/collectors,
and shall maintain a record thereof. (Rule 332)
3. He shall despatch monthly income and expenditure
statements to Wakilul Mal II, through the Amir.
(Rule 333)
4. He shall get his accounts audited by the Auditor at
the end of each quarter. (Rule 334)
5. He shall prepare the annual Income and
Expenditure Budget and present it to the Finance
Committee. (Rule 335)
6. He shall transfer the Centre’s share and other
Amanats to respective accounts during the year.
(Rule 336)
151
7. He shall present the requests for grants, received

from branches, before the Majlis-e-‘Amila for
approval. (Rule 337)
8. At the end of the financial year he shall forward
Annual Income and Expenditure Statement to
Wakilul Mal II, in the month of July. A copy of the
same shall be sent to the Auditor for Audit and
verification. This statement should be duly signed
by the Amir. (Rule 338)
ADDITIONAL SECRETARY MAL

1. He shall prepare a list of those members who do not
pay Chandas and also those who do not pay at the
prescribed rate. He shall endeavour that all such
members pay Chandas as expected of them.
(Rule 339)
2. He shall process the requests made by non-Musi
members who seek permission from Hadrat
Khalifatul Masih to pay Chanda at a reduced rate.
(Rule 340)
SECRETARY WASAYA
1. He shall educate members of Jama‘at concerning
the institution of Wasiyyat. (Rule 341)
2. He shall endeavour the maximum numbers of
members join the order of Wasiyyat. (Rule 342)
3. He shall educate Musis regarding Wasiyyat rules.
(Rule 343)
4. He shall maintain an up-to-date list of all the Musis
living in his jurisdiction and send a copy of this list
to Wakilul Mal II at the beginning of the financial
year. (Rule 344)
152
5. If a Musi moves to another place, Secretary Wasaya

shall intimate his new address both to the Markaz
and the new Jama‘at to which he has shifted.
(Rule 345)
6. He shall see that each Musi submits his
declaration/Verification regarding the payment of
Chanda Hissa Amad to Wakilul Mal II on receipt of
his annual account. (Rule 346)
7. In case of a Musi’s death, he shall arrange despatch
of necessary particulars as described in Schedule
‘F’ of Wasiyyat Rules along with the dead body.
(Rule 347)
8. He shall perform his duties as Sadr Musian, as per
Wasiyyat Rules on the subject. (Rule 348)
SECRETARY TAHRIK-E-JADID
1. He shall make the aims and objects of Tahrik-e-
Jadid Scheme known to the Jama‘at and give wide
publicity to this Scheme and its Demands as
enunciated by Hadrat Khalifatul Masih IIra.
(Rule 349)
2. He shall keep the Jama‘at informed of the world-
wide activities and achievements of Tahrik-e-Jadid.
(Rule 350)
3. He shall see that members of the Jama‘at respond to
the Demands of Tahrik-e-Jadid Scheme and
practice these in their daily lives. (Rule 351)
4. One of these Demands requires the members to
make extensive financial contributions to support
the great effort underway to spread world over the
message of Islam. These contributions are called
Chanda Tahrik-e-Jadid. (Rule 352)
5. Financial year of this Chanda starts from 1st
November every year and ends on 31st October the
next year. Accordingly, the Secretary Tahrik-e-
153
Jadid shall obtain promises of Chanda Tahrik-e-

Jadid from all members of the Jama‘at during the
first three months. Later on he shall see that
members pay up their promises by 31st October.
Note: There is no fixed rate for this Chanda.
Members promises amounts, to be paid during the
year. These promises should be according to the
financial status of the members. Parents can pay
appropriate amounts as Chanda on behalf of their
children, so that they are involved in this Scheme
from the very beginning. (Rule 353)
6. He shall send to Wakilul Mal II, through the Amir:
(a) A Summary of the promises of the members
early in the year.
(b) A monthly statement of total collections
made alongwith total promises. (Rule 354)
7. He shall urge the descendants of the deceased
Mujahidin of Daftar I to continue paying this
Chanda on behalf of their elders so as to keep alive
forever the memory of sacrifices offered by those
great people.
Note: Tahrik-e-Jadid Scheme was launched in 1934.
In order to involve successive generations of
Ahmadis into the financial sacrifices, different
Daftars (or phases) were introduced from time to
time by Hadrat Khalifatul Masih, which are as
follows:
(a) Daftar Awwal (or Phase I):
The Pioneer Contributors who initially joined
the sacrifices
during 1934-1944
(b) Daftar Dum (or Phase II): 1944-1965
(c) Daftar Sum (or Phase III): 1965-1985
(d) Daftar Chaharam (or Phase IV): 1985-2004.
(e) Dafter Panjam (or Phase V) 2004 onwards.
(Rule 355)
154
8. He shall convey the directions of the Khulafa and

the Markaz regarding Tahrik-e-Jadid to members
of the Jama‘at. (Rule 356)
9. At least twice a year he shall organize Tahrik-e-
Jadid Day or Week, once to receive promises and
once afterwards to expedite collections. (Rule 357)
10. He shall seek co-operation from Jama‘at’s auxiliary
organizations (viz Lajna, Ansar and Khuddam) both
in collecting promises as well as contributions.
Note: List of Tahrik-e-Jadid Demands appears as
Annexure IV. (Rules & Regulations of Tahrik-e-
Jadid Anjuman Ahmadiyya)
It is expected that not only the earning members
of the Jama‘at but women and children who are
not earning will also join in making contributions
towards this Chanda. (Rule 358)
SECRETARY WAQF-E-JADID
1. He shall make the aims and objects of Waqf-e-
Jadid know to the Jama‘at. (Rule 359)
2. The financial year of Waqf-e-Jadid commences on
1st January and ends on 31st December. It shall be
his duty to collect promises from members in the
beginnings of the year and later on to make efforts
for the collection of promises.
Note: There is no fixed rate for this Chanda.
Members promise amounts, to be paid during the
year. (Rule 360)
3. He shall send to Wakilul Mal II, through the Amir:
(a) A Summary of the promises of the members
early in the year.
(b) A monthly statement of total collections
made alongwith the total promises.
(Rule 361)
155
4. He shall convey to the Jama‘at the directives of

Hadrat Khalifatul Masih and the instructions of the
Markaz in this regard. (Rule 362)
ADDITIONAL SECRETARY WAQF-E-

JADID (FOR NEW AHMADIS)
1. He shall be known as Additional Secretary Waqf-e-
Jadid for New Ahmadis. (Rule 363)
2. He shall also be elected along with other office
bearers. (Rule 364)
3. He shall be responsible for making the aims and
objects of Waqf-e-Jadid known to new Ahmadis.
(Rule 365)
4. He shall see that new Ahmadis participate in the
financial sacrifices towards Waqf-e-Jadid.
(Rule 366)
SECRETARY JA’IDAD
1. He shall be responsible to look after, maintain and
manage all the movable (except money) and
immovable estates and properties of the Jama‘at.
(Rule 367)
2. He shall maintain a complete record of all estates
and properties of the Jama‘at. (Rule 368)
3. He shall work under general supervision of the
Amir/President. (Rule 369)
4. He shall arrange acquisition/sale/lease/loan/let etc.
of all estates, as per directions received from the
Majlis-e-‘Amila. (Rule 370)
5. He shall send, in July every year, a report to Wakilul
Mal III of all changes in the movable and
immovable estates and properties of the Jama‘at
along with a complete inventory of the Jama‘at
property. The report shall also be signed by the
National/Local, Amir/President.
(Rule 371)
156
MUHASIB (ACCOUNTANT)
1. He shall maintain account of all the receipts
(Chandas as well as other income) (Rule 378)
2. He shall maintain account of all expenses incurred.
(Rule 379)
3. He shall keep receipt books in his custody and shall
issue these to the Jama‘ats as required and shall be
responsible to get them back after use.
Note: The practice of making Secretary Mal
function as Muhasib and Amin should be
discontinued. If there is a shortage of workers then
office bearers other than secretary Mal should be
asked to perform these duties. (Rule 380)
AMIN (TREASURER)
1. He shall issue a proper receipt for all the amounts
received. (Rule 381)
2. He shall immediately deposit all the collections in
the bank. (Rule 382)
3. He shall keep record of all the bank accounts of the
Jama‘at. (Rule 383)
4. He shall be responsible for safe custody of the
cash. (Rule 384)
5. He shall arrange payments on receipt of demand
from Muhasib/Secretary Mal. (Rule 385)
6. Since Jama‘at funds are normally kept in banks and
bank accounts are operated by duly authorized
office bearers, therefore, it may be required to keep
only a limited cash with the Amin. (Rule 386)
7. It is not necessary to appoint an Amin in every
Jama‘at. The Amir shall in consultation with Majlis-
e-‘Amila, decide whether appointment of an Amin
is required or not. (Rule 387)
157
AUDITOR
1. In addition to the Internal Auditor, (as laid down in
Rule 172) an Auditor shall be appointed in every
country by the Centre in consultation with the
Amir. He shall be known as the National Auditor in
the country. (Rule 388)
2. The Auditor shall be responsible for the audit of
the accounts of the Jama‘at. (Rule 389)
3. The auditor shall immediately inform the Markaz if
expenses are made beyond the approved budget.
(Rule 390)
4. Audit of accounts shall be done at least quarterly.
(Rule 391)
5. All audit reports shall be sent to the Centre.
(Rule 392)
6. The auditor shall prepare an annual audit report at
the end of the fiscal year. (Rule 393)
7. The auditor shall be accountable to President
Tahrik-e-Jadid. (Rule 394)
8. The auditor shall also perform any other duties
which may be assigned to him by Hadrat
Khalifatul Masih. (Rule 395)
9. The Internal Auditor (as provided in Rule 172)
shall be responsible to the National Amir. Keeping
in view the rules and regulations of Tahrik-e-Jadid
and the instructions given by the Centre, he shall
audit the accounts of the national Jama‘at and the
local Jama‘ats in the country and submit his report
to the National Amir.
Note: (i) The duties of office bearers have been
laid down mainly keeping the national
office bearers in view.
(ii) The office bearers at the local level shall
have the same duties in their restricted
sphere.
158
(iii) The President of the local Jama‘at shall

preside over the meetings of the local
Jama‘at and the local Majlis-e-‘Amila,
but he shall not have the right to reject
the majority opinion. Similarly, he shall
not have the power to suspend a local
office bearer. For this purpose, he shall
require the approval of the National
Amir.
(iv) He shall not have the power to suspend
implementation of the decisions of a
higher officer or a higher body.
(Rule 396)
FINANCE COMMITTEE
1. In order to exercise proper control over the
finances of Jama‘at, a Finance Committee shall be
constituted at the national level. (Rule 397)
2. The Finance Committee shall comprise five
members including the Amir who shall be its
Chairman. The Secretary Mal and General
Secretary of the National Jama‘at shall also be its
member. The remaining two members shall be
appointed by the Wakil A‘la Tahrik-e-Jadid, on the
recommendation of the Majlis-e-‘Amila. The
Secretary Mal shall be the Secretary of the
Committee. (Rule 398)
3. The duties and functions of the Finance Committee
shall be:
(i) To recommend to the Majlis-e-‘Amila ways and
means for strengthening the finances of the
Jama‘at.
(ii) To exercise financial control over the
expenditure of the Jama‘at according to the
approved budget.
159
(iii) To ensure that the accounts of the Jama‘at are

kept and maintained properly.
(iv) To see that monthly financial statements of
accounts are submitted to the Wakil ‘Ala
Tahrik-e-Jadid, through Wakilul Mal II at the
end of each month.
(v) To prepare the annual budget of the National
Jama‘at and present it to the Majlis-e-‘Amila for
review and onward submission to the National
Majlis Shura, whose recommendations shall be
sent to Hadrat Khalifatul Masih for final
approval.
(vi) To recommend to the Majlis-e-‘Amila any
amendments required in the annual budget
during the fiscal year. The Majlis-e-‘Amila
shall request the Markaz for final approval.
(Internal transfers from one sub-head to the
other sub-head of the contingent expenses and
transfer of budget from reserve for unforeseen
expenses can be approved by the Majlis-e-
‘Amila and do not require Centre’s approval).
(Rule 399)
4. In case of difference of opinion, the decision of the
Chairman of the Finance Committee shall be
binding on the Committee, but any member
disagreeing may appeal, through the Chairman, to
the Wakil A‘la Tahrik-e-Jadid whose decision
shall be final. (Rule 400)
5. The Finance Committee shall have the right to
inspect the accounts of the branches and Regional
Jama‘ats. (Rule 401)
o
160
Relevant Rules and Regulations

1. The office bearers of a local Jama‘at shall be
elected by Chanda paying members of the Jama‘at
concerned, except Secretary Rishta Nata who will
be appointed by the National Amir at his own
discretion.
It should be kept in view that office bearers:
(a) have beard. In exceptional cases permission
should be obtained from Hadrat Khalifatul
Masih.
(b) Are Allah fearing (Muttaqi) persons to the
best of one’s knowledge. (Rule 180)
2. (a) Following persons shall not be eligible to
vote in any election:
y A defaulter in payment of obligatory
Chandas.
y A person under the age of 18 years.
y Persons against whom Jama‘at has taken
disciplinary action.
y Office bearers suspended by Nizam-e-
Jama‘at (for the period of their suspension).
(b) Such defaulters, as pay their Chandas after
the announcement of the date of election,
shall not be permitted to participate in that
election. Payment of Chanda for the sake of
participation in election must be strongly
discouraged.
(c) A new Ahmadi shall be eligible to vote in any
election one year after his Bai‘t provided he
fulfills all other conditions laid down in the
rules.
Note:A Chanda paying members is one who
is not in arrears of obligatory Chandas for
six months or more. This condition shall not
161
apply to those who have taken permission

from the Markaz to pay up the arrears in
installments or have been permitted to pay
Chanda at a reduce rate, however such
persons shall not be elected to any office or
membership of Majlis Intikhab except with
prior permission of the Markaz. (Rule 181)
3. The quorum for such a meeting shall be one half of
the eligible voters. (Rule 182)
4. If an election meeting is adjourned for the lack of
quorum, the quorum shall be one third of the
eligible voters for the adjourned meeting.(Rule 183)
5. In those Imarats where a Majlis Intikhab has been
provided by the Markaz, the election of Amir,
Secretaries, Muhasib and Amin shall not be direct
but shall be through the Majlis Intikhab, which
shall be elected as per rules, by the Chanda paying
members. In addition to these members of the
Majlis Intikhab, all Chanda paying members over
the age of sixty shall also be entitled to participate
in the elections. (Rule 187)
6. Majlis Intikhab of Imarats having 40 to 100
Chanda paying members shall comprise eleven
members (excluding the additional members vide
rule 187 above). Thereafter one additional member
shall be elected for every 25 Chanda paying
members or apart thereof. (Rule 188)
7. Majlis Intikhab shall be a permanent body. During
the 3 years term, a local Jama‘at is bound to
maintain its full strength of Majlis Intikhab in
proportion to its Chanda paying members.
Vacancies shall be filled during general body
meetings of the local Jama‘at. As and when
162
membership fall vacant, the local Jama‘at shall elect

new members and forward their names to Markaz.
(Rule 194)
8. A defaulter in the payment of Chandas shall not be
eligible to hold an office. A defaulter is one who is
in arrears of obligatory Chandas (viz. Chanda
‘Am/Chanda Hissa Amad and Chanda Jalsa Salana)
for six months or more.
Note: In exceptional cases, Markaz may be
approached for relaxation. (Rule 208)
9. Following persons shall not be eligible to hold any
office in the Jama‘at:
(a) A person not eligible to vote under Rule 181.
(b) A Musi, whose Wasiyyat has been cancelled
by Sadr Anjuman Ahmadiyya.
(c) A Musi, whose Wasiyyat has been cancelled
by way of disciplinary action.
(d) A person putting Jama‘at funds into personal
use (As explained in Rule 235) and also a
person putting funds of an Auxiliary
Organization into personal use. Such a
person shall not be elected or nominated to
any office for a period of three years after
the reimbursement of used amount and
pardon by Hadrat Khalifatul Masih. If such a
person commits the same mistake a second
time he shall never be eligible to hold any
office the Jama‘at.
Note: (1)If the Wasiyyat of a Musi is cancelled
due to some reasons other than those
mentioned in (b) and (c) and he is paying his
obligatory Chandas regularly and he is not
in arrears for six months or more, there is no
163
objection against his appointment or election

as an office bearer.
(2)If a person is removed from an office a
second time, by way of disciplinary action,
he shall never again be eligible to hold any
office of the Jama‘at. (Rule 209)
10. All office bearers, including the Amirs, perform
their duties under the guidance and supervision of
respective Wakils of Tahrik-e-Jadid Anjuman
Ahmadiyya and shall be answerable to them. Every
Wakil has the right to see and inspect all the
records of a subordinate Jama‘at. He also has the
right to send for the records at the Markaz or
elsewhere. (Rule 215)
11. In exceptional circumstances, the National Amir has
the right to reject such recommendations of the
Majlis-e-‘Amila which in his opinion are
detrimental to the aims and objects and interest of
the Jama‘at. He shall, however, record such a
decision in the minutes book of the Majlis-e-
‘Amila. He shall within a week send a report
concerning this to the Markaz.
Note: The National President shall not have the
right to reject a recommendation of the
Majlis-e-‘Amila. (Rule 218)
12. If members of a Jama‘at have a complaint against
any decision, order or action of their National Amir,
they have a right of appeal to the Markaz. The
decision of the Markaz shall be binding on the
Jama‘at and the Amir. The appeal shall be routed
through the Amir who is to forward it within 7 days
to the Markaz. Till a decision is received from the
Markaz his directive/order will remain valid;
164
however, Markaz has the power to suspend the

order of the Amir till the final decision. (Rule 221)
13. Every local Jama‘at shall maintain a record of all its
members (men, women and children) in the
prescribed format in a Register. (Rule 227)
14. Every local Jama‘at shall send an Annual Report of
activities of each of its departments to the National
Amir. The National Amir shall similarly send an
Annual Report to the Markaz. Interim reports shall
also be sent whenever demanded by the Amir or the
Markaz. (Rule 228)
15. It shall be obligatory for every earning member to
make financial contributions to the Jama‘at at the
rate prescribed by the Markaz. (Rule 232)
16. A Local Jama‘at shall invariably send all Chandas
and other collections to the national headquarters.
No local Jama‘at or its office bearer is authorized to
undertake any expenditure out of these collections.
The local Amir or President shall see that collected
amounts are deposited with the Muhasib or the
Amin as per rules. (Rule 233)
17. Every Local Jama‘at shall maintain proper accounts
and records. It shall comply with instructions
received from the Markaz in this regard. (Rule 234)
18. If a Muhassil (a Chanda collector)/Finance
Secretary/any other person violates Rule 233 and
puts Jama‘at’s funds or the funds of an Auxiliary
Organization to personal use, he shall be liable to
reimburse the used amount and shall not be eligible
to be elected or nominated to any office for a period
of three years after the reimbursement of the used
amount and pardon by Hadrat Khalifatul Masih. If
such a person is subjected to any disciplinary action
165
a second time he shall never again be eligible to

hold any office of the Jama‘at.
The Amir/President and the Auditor who neglect to
perform their duty in this respect shall also be
responsible for making up the loss. (Rule 235)
19. With the approval of the national executive a
Jama‘at may appeal for local funds to its members
which shall not exceed one percent of the total
obligatory Chandas. If an appeal for collections is
to be made at the national level prior approval of
the Centre shall be required. (Rule 236)
20. Every local Jama‘at shall prepare a budget of local
income and expenditure, including the grant given
by the national headquarters. The budget shall be
presented to the local Majlis-e-‘Amila for approval.
Expenditure shall be incurred accordingly and an
account shall be kept as per instructions of the
national headquarters. Its audit shall be the
responsibility of the National Auditor.
(Rule 237)
21. A Local Jama‘at may collect special contributions
from members to meet certain local incidental
expenses provided the collection of Central
Chandas is not effected. Permission of National
Majlis-e-‘Amila shall be necessary prior to such
collections. (Rule 238)
22. Local Chanda is primarily meant for local
requirements e.g. maintenance of local mosque,
expenses incurred on raising Central Chandas,
hospitality, local Tabligh, local Ta‘lim, postage,
stationary and other miscellaneous expenses.
(Rule 239)
23. If a Jama‘at cannot collect sufficient local funds so
as to meet its local requirements adequately,
166
sanction of grant to this Jama‘at may be considered

by the National Majlis-e-‘Amila. Only those
Jama‘ats will be eligible for such grants who collect
at least 80 % of their obligatory Chandas. Normally
this grant shall not be more than 10 % of actual
collections of obligatory Chandas. In special cases
this grant may be sanctioned up to 25 % provided
funds are available. The National Majlis-e-‘Amila
has the power to review such grants whenever it
deems necessary.
Note: All grants shall be paid by national
headquarters in appropriate installments. Jama‘ats
are not allowed to deduct grants from collections.
(Rule 240)
24. Local Jama‘ats who ask the National Majlis-e-
‘Amila for a grant shall forward budget of their
local income and expenditure to the National
Majlis-e-‘Amila along with the request.
(Rule 241)
25. The heads of local expenditure may be as follows:
(i) Medical treatment of the poor.
(ii) Expenses incurred at the local level on
preaching activities, education,
hospitality, collection of Chandas, minor
maintenance of the local mosques,
postage, stationary etc.
Note: In local Jama‘ats all work shall normally be
carried out on a voluntary basis. However
paid staff maybe employed with the
permission of the National Headquarters.
(Rule 242)
o
167
Wasiyyat Rules
1. In addition to paying Chanda Shart-e-Awwal (Rule
28), a prospective Musi shall at the time of making
his Wasiyyat, pay the expenses relating to the
publication of notice of his Wasiyyat. (Rule 29)
2. At the time of granting approval to the Wasiyyat of
a prospective Musi, in addition to considering the
pre-Wasiyyat moral and spiritual conduct of the
prospective Musi, due regard shall be paid to his
pre-Wasiyyat financial state of affairs with a view
to ensure that the element of outstanding financial
sacrifice and the spirit and purpose of Wasiyyat is
not in any way defeated. (Rule 35)
3. If a person who is willing to sign Wasiyyat dies
suddenly, but had initiated the process of Wasiyyat
before death, then even if the Wasiyyat Form had
not been filled by him/her, his case may still be
considered for acceptance after his/her death,
provided that:
I. The deceased fulfilled other conditions of
Wasiyyat and it was expected that, had he
not died suddenly, his Wasiyyat would have
been accepted.
II. The heirs of the deceased are willing to pay
the portion of Wasiyyat on his/her
belongings and are whole heartedly willing
to implement the process immediately.
III. there is no circumstancential evidence about
the following:
a. Did not opt for Wasiyyat for a long time,
despite having the ability to do so.
168
b. Keeps on expressing his/her willingness

but takes no concrete steps.
c. Initiating the process of Wasiyyat, when
Wasiyyat could be signed with relatively
less monetary secrifice.
d. Tainted spiritual conditions such as:
i. Irregular in prayers.
ii. Other financial sacrifices not of high
quality.
iii. Poor relations and connections with
Nizam-e-Jama‘at (Administrative
system of Jama‘at) (Rule 43)
4. Ordinarily Wasiyyat on property shall take effect
after the death of the Musi and Hissa Ja’idad shall
be payable on Tarka.161 (Rule 44)
5. Such owners of land as 'may. have some legal
impediment in making a Wasiyyat, may make an
outright gift of such portion of their property in
their life–time as they would have liked to bequeath
in Wasiyyat and have their gift deeds attested by
their would–be heirs, if any, so as to signify their
consent.'162 (Rule 45)
6. If income accrues from the property of the Musi
then Hissa Amad shall be payable on such income
at the rate of Chanda ‘Am i.e 1/16. (Rule 51)
7. The property on which hundred percent (100 %) '
Hissa Ja’idad ' has been paid, Hissa Amad
according to the rate of Chanda ‘Am will be
payable on its income. (Rule 52)
8. Hissa Amad shall be payable on the commuted
amount of Pension and it shall be obligatory for the
161 Al-Wasiyyat Instruction No. 1.

162 Resolution of 'First Meeting' Clause 4.
169
Musi to make payment of such Hissa Amad in

lumpsum. If, however, owing to some pressing
circumstances, he is unable to do so, he shall, in the
prescribed manner, seek permission and extension
of time from Majlis Karpardaz. (Rule 55)
9. Such part of the Provident Fund on which Hissa
Wasiyyat has not been paid and the Provident Fund
is paid to the survivors, after Musi's death, shall be
treated as Musi's Tarkah and Hissa Wasiyyat shall
be payable thereon. (Rule 59)
10. Sadr Anjuman Ahmadiyya, shall be competent to
cancel, on the recommendation of Majlis
Karpardaz, the Wasiyyat of a Musi who fails to pay
Chanda Hissa Amad for six months from the date
when it falls due and does not get extension from
the office showing cause of his inability. (Rule 68)
11. It is binding upon every Musi at the end of each
year, in view of his payments in Hissa Amad, to
send a testimonial to the Wasiyyat office in
accordance with Schedule 'C'. If such testimonial is
not received, the case of such a Musi shall be
brought before Majlis Karpardaz for consideration.
(Rule 69)
12. The Wasiyyat of such Musi's heirs, who fail to pay
according to their undertaking the arrears of buried
Musis and, who do not upon showing cause, get
extension of time shall be cancelled. (Rule 71)
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170
Insurance
Insurance can only be lawful if it contains no
element of interest or wager, otherwise it is illegal. In this
regard, the following are the recommendations of Majlis-
e-Ifta’, which were approved by Hadrat Khalifatul
Masih IIIrh on 23rd June 1980:
“In light of the Fatawa of Hadrat Khalifatul Masih IIra, it
is not at all permissible to get insurance from insurance
companies unless all the agreements are free of interest
and wager. These Fatawa are permanent and everlasting
in nature. However, it is proper to investigate from time
to time as to what extent these companies have rid
themselves of interest and wager in result of changing
laws and rules of conduct.
Majlis-e-Ifta’ has analyzed the current conduct of
insurance companies in this regard and has reached the
conclusion that, although it is not possible for a company
to completely protect itself from interest due to the
international financial system for the time being enforced,
it is however possible for the policy holder and the
insurance company to come to a mutual agreement which
is free of interest and wager. There is, therefore, no harm
in buying an insurance on the condition that the insurance
holder will not receive any interest from the insurance
company on his deposited amount.163
The best procedure would be that the person who
wishes to buy an insurance should first provide Majlis-e-
Ifta’ with all the information regarding it and get a Fatwa
before signing for insurance.
This will not apply if Insurance is compulsory in
case of being a state employee or is compulsory due to
some other circumstances.
163 Register Faislahjat, Majlis Ifta’, Page 60.
171
ANNEXURES
173
ANNEXURE I
EXPLANATIONS OF MATTERS REGARDING
WASIYYAT
QUESTIONS RELATING TO INCOME

Q: What is the rate of Wasiyyat payments on income and Wasiyyat
payment on property?
A: A Musi is required:
(i). To bequeath 1/10th to 1/3rd of his property on his death.
(ii). To pay Chanda Hissa Amad at the rate of 1/10th to 1/3rd on
Income from all sources during his lifetime except income from
property.
(iii).To pay Chanda Hissa Amad @ Chanda ‘Am (i-e 1/16th) on
Income arising from any property.
Q: At the time of filing for Wasiyyat if he doesn’t have a steady

income what would an applicant write as his monthly income?
A: If some one has not any steady income, he/she could write the
estimated monthly Income or the average income of 6 months or
a year.
Q: Is there any guiding principle regarding women who do not

themselves have a source of income and Chanda is received from
them on the basis of pocket-money?
A: The procedure usually followed for the payment of Chanda
Wasiyyat by a woman not having her own source of Income is,
that the husband should fix an appropriate amount as pocket
money that would be considered the Income of such a woman
and she, for the sake of maintaining the continuity of her
financial sacrifice, will pay Chanda Wasiyyat on her pocket
money.
Women are required to pay Chanda according to their living
standard. The sacrifice made by a Musi should stand out as
compared to the sacrifice made by a person paying Chanda ‘Am.
But the pocket money so arrived at should not be less than the
minimum amount fixed for the country of residence.
175
Q: Is it binding upon a Musi student to pay Chanda Wasiyyat upon

his pocket-money/stipend?
A: Student scholarships/stipends will not be subject to Chanda at the
prescribed rates. However students are expected to get a sum
fixed after consultation with the Jama'at and pay their Chanda
accordingly.
Q: Along with paying Hissa Amad upon their full salaries,

employees also contribute a certain amount each month on the
basis of which they receive pension upon retirement. Will
Chanda be payable on the pension in such a case?
A: Yes, Hissa Amad shall be payable upon the pension. This is
because the monthly contribution consists of a very minor
amount, whereas the monthly pension received upon retirement
is more substantial. If someone still wants to deduct this amount
from his pension, he will deduct only the amount, which he has
contributed. Chanda will be payable on the rest.
Q: What types of expenses are allowed to be deducted from one’s

income with regard to Chanda?
A: The income upon which Chanda is payable refers to all kinds of
income from all sources.
Only the following payments can be deducted from the actual
income:
(i) Allowances given to employees, whose expenditure is not in
the hands of the employee.
(ii) Mandatory taxes levied by the government, e.g., taxes,
mandatory insurance, local rates.
(iii) Allowances given to employees which are meant for specific
expenditure, e.g., Uniform allowance, Education allowance,
Children’s allowance.
(iv) Allowances, which are paid for the performance of official
duties, e.g., TA, DA.
Q: Will the amount paid for house insurance be deducted from the
actual income with regard to Chanda?
A: The amount paid for house insurance, even if it is mandatory,
will not be deducted from the total income with regard to
Chanda. If it is necessary to have the house insured in order to
176
borrow from a mortgage company, the buyer is still the

beneficiary. Such expenses will therefore be considered usual. It
is not permissible to deduct any installment, mortgage payment,
interest or insurance from the one’s real income with regard to
Chanda.
Q: Can health insurance be deducted from the income with regard to

Chanda?
A: The amount paid for health insurance will not be deducted from
the income, even if it is mandatory. Except in circumstances
where it is deemed to be tax and its benefits cover the whole
community instead of the said individual or family.
Q: If a Musi owns an immoveable property that he has rented to

someone. Does he need to pay Hissa Amad on income coming as
a rent on that house?
A: In case any income accrues from the property of the Musi then
Hissa Amad should be payable on such income at the rate of
Chanda ‘Am i.e. 1/16.
QUESTIONS RELATING TO PROPERTY

Q: If a person pays full Hissa Amad on his income, and does not
deduct the amount which he pays as instalments for a new
property, will such a person still pay full Hissa Ja’idad on that
property? If yes, at what rate? And on current Market Value of
the house or on the price against which it was bought?
A: (a) When a person does not possess the means to buy a property
all at once, he acquires a loan in order to buy it. If he wishes
to pay Hissa Ja’idad upon that property during his life, he
shall bear the responsibility for the loan and shall have to pay
Hissa Ja’idad in accordance with the value of that property
at the time of Tashkhees. Loan acquired during one’s life
shall not count (for everyone acquires loan now and then and
pays it back)
(b) A person first produces a source of income and pays Hissa
Amad upon it. He then buys a property with the rest of his
income, either with ready money or in instalments. Payment
of Wasiyyat upon that property becomes binding after the
177
death of that Musi. But he also has the easy option that, if he
so wishes, he can pay this amount during his life.
(c) The rate of Hissa Ja’idad will be same as the Musi opted for
himself i.e. between 1/10th to 1/3rd.
(d) Hissa Ja’idad will be payable at current Market Value when
the formal assessment was made except in case the Musi
pays Hissa Ja’idad on that very property at the time of
purchase.
Q: How is Wasiyyat to be paid upon moveable property like shares

and other such investments?
A: a. Such property (shares) will be taken at their current market
value and Hissa Ja’idad will be payable upon it.
b. Hissa Amad shall be payable at the prescribed rate on any
profits gained from such property (at the rate of 1/10 or
whatever the Musi has pledged). This also applies to all other
forms of investments.
Q: If a Musi owns a house at the time of filing for Wasiyyat, what

would be the rate of Wasiyyat on the house?
A: Minimum rate of Chanda Wasiyyat is 1/10th and maximum is
1/3rd. One can decide what would he like to fix for himself and
inform the office. Keeping within the said limit one can have
different rates for his property and income.
Q: Is car included in the property of a Musi?

A: Car is not included in anyone’s property for the purpose of
Chanda Wasiyyat as other dispensable items except if one has no
other property as the basis for his Wasiyyat and he willingly pays
Chanda Hissa Ja’idad on his car and similar items.
or
One’s property mainly consists of such items.
or
One has an expensive collection of such item that can be
considered to be his property.
Q: Can the items of common use, like TV, computer, car, etc. be
submitted as property when filling the Wasiyyat form?
178
A: The above-mentioned items are considered items of household

use. Wasiyyat is therefore not payable upon them. Wasiyyat will
similarly not apply on sewing machines, cameras, cassette
recorders, VCRs, or other household devices as well.
Q: In some countries, property is generally owned equally by

husband and wife according to law of the land despite the fact
that actually it is bought only by one of them. If only one of them
is a Musi, on what portion of the property will Hissa Ja’idad be
payable?
A: a. If the property is equally bought by husband and wife, and
only one of them is a Musi, he will have to pay Hissa Ja’idad
on half of the property.
b. If they both share the property merely out of constitutional
necessity, while the property has actually been bought by one
of them, he who has paid for it will have to pay Hissa
Ja’idad on the whole property. If the other partner is a Musi
and has not spent anything on that property, it will not be
considered his/her property, nor will he/she have to pay
Hissa Ja’idad upon it.
c. It is necessary to disclose as to who is the actual owner. If
one partner dies and the property is inherited by the other
partner, who happens to be a Musi, he/she will then have to
pay Wasiyyat upon that property at the prescribed rate.
Q: If Hissa Ja’idad has been paid upon a certain property, and that
property is then sold and a new property is purchased, will Hissa
Ja’idad be payable on that new property?
A: The following shall apply on the amount which is received by
selling a property, such as land, house, commercial plot, etc:
a. If a new property is bought with the same or lesser amount,
then Hissa Ja’idad shall not apply on it. However, if any
income ensues from that property, Hissa Amad shall have to
be paid upon it (at the rate of 1/16)
b. If more money is added to the amount at which the previous
property was sold, for the purpose of buying the new
property, then Hissa Ja’idad shall apply on the new property
in proportion to the extra amount which was added to
179
purchase it. Full Hissa Amad shall also be payable on any

income that ensues from that property (at the rate of 1/16)
c. From the income on which Hissa Amad is already paid, if a
portion is set-aside as saving, Hissa Ja’idad is not payable on
such saving. But Hissa Amad will be payable on any income
or profit accrues from such saving.
Q: What is the rule regarding items which have been bought by

selling jewellery?
A: If jewellery, on which Hissa Ja’idad has been paid, is sold and
new jewellery is bought with the same amount, then Hissa
Ja’idad shall not be payable on the new jewellery. But it shall be
necessary to give detailed information about the new jewellery to
the office (the type and weight of the new jewellery) and to state
that it has been bought with the amount which was gained by
selling the old jewellery.
But if the new jewellery has been purchased by adding more
money to that which was gained by selling the previous
jewellery, then Hissa Wasiyyat shall be payable on the new
jewellery in proportion to the extra amount which has been
added.
Q: When making Wasiyyat, is it necessary to set down in the

Wasiyyat form the property which has been acquired on
mortgage or loan?
A: All property acquired upon loan or mortgage shall be considered
the property of the Musi and it shall be essential to mention it in
the Wasiyyat form. It shall also be necessary to give the
approximate market value and address of the property in
question. If the Musi acquires another such property in the future,
he is bound to inform Markaz about that as well.
Q: What is the status of property acquired on loan or mortgage?

A: The following is a quotation by Hadrat Khalifatul Masih IVrh
regarding property which has been acquired on loan:
“The basic way to approach this issue is as follows: If a person
wishes to pay his Hissa Ja’idad during his life, his request is
granted with some conditions. But if a Musi says that I have a
certain amount of loan to pay upon my property, please deduct
180
this amount and I shall pay Hissa Ja’idad on the rest, this will
create some complications. In order to avoid such complications,
the best method is that if such a person requests to pay Hissa
Amad on his property, it will be accepted only if he shall himself
be responsible for such loans. He will, therefore, pay Hissa
Ja’idad on total market value of his property.
If he wishes to deduct the loans and is granted permission, such
permission shall only mean that he shall pay Hissa Ja’idad only
upon the property on which there are no loans to be paid. The
matter of the property upon which the loan are still to be paid
shall be considered postponed till the death of the Musi. This
means that if the loan has been paid by that time, then Hissa
Ja’idad shall be demanded upon this property at his death, as he
did not pay Hissa Ja’idad on it citing the loan. If some loan still
remains, then an estimate of the property shall be made, the loan
shall be deducted from it, and Hissa Ja’idad shall be payable on
the rest. This is the basic rule which shall apply in all such
cases…”
Q: What shall be the procedure for assessing the value (Tashkhis) of

property acquired on mortgage?
A: There are only two ways to pay Hissa Ja’idad on property that
has been acquired on mortgage:
a. If a Musi wishes to pay Hissa Ja’idad in his lifetime, then the
property shall be assessed according to the market value and
amount of mortgage shall not be deducted from it, as loan
does not count while a person is alive.
b. If a Musi does not pay Hissa Ja’idad during his life, then, at
the time of his death, his loans have to be paid first, then
Wasiyyat and lastly his inheritance. In such a case, if there is
a property on which mortgage instalments still need to be
paid, then that amount shall be deducted and Hissa Ja’idad
shall be paid on the remaining amount.
Q: Can a Musi get the assessment of his house value in his life, and
payoff his dues during his lifetime? At what rate? Is there a time
limit to make the complete payment after the assessment is done?
A: a. Yes one can get the value of his/her property assessed during
his/her lifetime and pay Hissa Ja’idad accordingly.
181
b. The rate for such payment will be the one fixed by his/her
and approved by Majlis Karpardaz.
c. The time limit for such payment is two years for all types of
property after the date a assessment.
d. The above time limit extends up to five years if the said
property is a house and the Musi himself is residing in it
Q: If a property is in the name of a Musi but he is not the sole owner
of the property. Does he still have to make the Hissa Ja’idad on
that property?
A: If a Musi is not the sole owner of a property, he will have to pay
Hissa Ja’idad according to his share of ownership. But if he has
no share whatsoever and in substance the said property is
someone else’s than the fact should be conveyed to Majlis
Karpardaz.
Q: What if a Musi bought a house by getting a loan and is still

paying the loan installments and he wants to get the assessment
of house value and payoff his Wasiyyat dues. Does he need to
make the Wasiyyat payment on the total value of the house or
only on his share?
A: Hissa Ja’idad is due on the demise of Musi. However, to avoid
complex and unforeseen situations relaxation is granted to pay
off one’s Hissa Ja’idad in one’s lifetime.
So if a Musi wants to pay his Hissa Ja’idad in his lifetime then
he will bear the obligation of loan to himself and pay his Hissa
Ja’idad on current Market Value. But if he dies while the loan
amount on such property is still outstanding, then the net amount
so arrived at by subtracting the outstanding amount of loan from
the current Market Value will be subjected to Hissa Ja’idad.
QUESTIONS ABOUT PAYMENT OF

WASIYYAT AFTER DEMISE OF A MUSI
Q: If a Musi has already paid Wasiyyat on his house during his
lifetime. After his demise do his inheritors have to pay Wasiyyat
again on the house?
A: If a Musi pay his Hissa Ja’idad on his property in his lifetime,
his heirs do not have to pay Hissa Ja’idad on such property on
182
behalf of the Musi.
Q: What will be the procedure for payment of Hissa Ja’idad on

demise of a Musi?
A: Payment of Hissa Ja’idad becomes incumbent immediately after
the death of a Musi. If his heirs are unable to pay Hissa Ja’idad
immediately, in such a case, if they produce a reliable guarantor,
Majlis Karpardaz can grant exceptional permission for burial.
Such a guarantee, however, shall be valid for no more than one
year. It shall be binding to make the full payment within this time
QUESTIONS RELATING TO BUSINESS

OR TRADE
Q: Will the principle amount which has been invested in business be
considered a Musi’s property?
A: The principal amount invested in business shall be considered a
Musi’s property and its full details are required to be given in the
Wasiyyat Form.
Q: Will Chanda Wasiyyat be payable on the net income from

business or will it be payable only on the amount which a
businessman sets aside from his profit for his daily use?
A: Businesspersons shall pay Chanda on their net total income, after
deducting from their gross income. Such expenses as are required
to generate income. It is not right to pay Chanda only on the
amount which has been drawn from the business for monthly
expenses.
Q: At what rate shall Chanda Hissa Amad be paid on the income

from business?
A: A Musi will pay Chanda Wasiyyat at the rate which he has
pledged to pay in the Will, and not at the rate of Chanda ‘Am.
During a Musi’s life, Wasiyyat shall be paid only on the income
that is derived from his business. Payment upon net Assets i.e.
total business assets minus total business liabilities, shall be
made after his death, or in case a Musi wishes to pay it during his
own life. There is no Chanda on working capital.
183
Q: Will the machinery used for construction be included as property

in the Wasiyyat?
A: In any kind of business, whether it is related to factory, mill or
construction, only the portion which belongs to the Musi will be
considered his property. For instance, if the total value of all
assets, including fixed assets, receivables, bank balances, etc., of
a factory/mill/construction company is 10 million, of which it
owes 6 million to banks and in other dues, the portion of the
Musi shall be 4 million. This will be considered the Musi’s
property, and upon it he will be Hissa Ja’idad.
In other words, the total value of a property, minus the liabilities,
will be equal to the portion of the Musi upon which he will pay
Hissa Ja’idad.
Hissa Ja’idad on businesses is required to be paid after the
Musi’s death. But if he wishes to pay it during his life, the
Tashkhees/assessment will be made of the total value of the
business, all the amounts that are owed by the business will be
subtracted, and Hissa Ja’idad will be payable on the rest of the
property.
QUESTIONS ABOUT DEATH AND THE

TOMBSTONE
Q: Will the same rules apply in case of local Maqbara Musian, as
apply to the Bahishti Maqbarah, Rabwah?
A: a. Yes, the same rules and regulations apply to any Maqbara
Musian as do on Bahsishti Maqbarah.
As written in the regulations, a Musi’s Hissa Amad must be
paid before the burial, though exception can be made in case
of Hissa Ja’idad. If a Musi’s Hissa Ja’idad has not been
paid, burial can go on if a reliable person guarantees its
payment. At the time of a Musi’s death, it is essential to
acquire all the accounts relating to the Musi’s Hissa Amad
and Ja’idad, and to receive the dues accordingly.
b. Cemeteries for Musis located in other countries cannot be
given the name of Bahishti Maqbara. They will be called
Maqbara Musian.
184
c. The National Amir will be the President of the committee

that runs the affairs of the Maqbara Musian, and the National
Secretary Wasaya will be its Secretary. The National Finance
Secretary and Missionary Incharge will also be members of
the Committee. The total number of members should be from
five to seven. The quorum will consist of three members.
This committee will continuously motivate the members in their
countries to make Wasiyyat. It will also be responsible for the
tasks relating to the burial of Musis and running of Maqbara
Musian.
Q: In view of the circumstances of a country, is it possible for the

Committee responsible for burial to fix a sum to be received from
the heirs of a Musi to cover the expenses of the Cemetery? As
expenses are paid for burial in the common cemeteries.
A: If such a necessity does arise in a country, the Committee should
present its specific recommendations and send them to Markaz,
through the National Amir. The Markaz will then deliberate upon
the matter and reach a decision.
Q: Who will be responsible for the expenses of the tombstone?

A: After receiving reports of the property which the Musi has left
behind, and receiving the full due amount of Chanda Hissa Amad
and Hissa Ja’idad, the office will itself place the tombstone,
which will be of the common standard size.
If the heirs wish to place a tombstone themselves, they will have
to seek written approval from Secretary Majlis Karpardaz and
send a sample of the inscription to be written on it. In such a case
the size of the tombstone shall be as follows:
Length = 24" inches, Width = 15"
A sample of the text shall be as under:
Name, Father's/Husband's name, place of residence, date of birth,
date of Bai'at, date of demise, Wasiyyat number
a. If the Wasiyyat is of more than 1/10 portion, this should be
mentioned.
b. A brief description of the Musi's exceptional qualities,
services for the Jama'at and important incidents may be
given.
185
c. If the Promised Messiahas or any of the Khulafa has said

something in praise of the Musi, it may be mentioned.
Secretary Majlis Karpardaz shall grant approval. The same
procedure shall apply to the tombstones which are placed in
Maqbarah Musian in other countries.
Q: Is there any justification for extracting the expenses for the burial
from a Musi 's property?
A: Since the time of the Promised Messiahas, in the first clause of
the Wasiyyat Form the Musi makes the following affirmation:
"That after my death, my body should be sent to Bahishti
Maqbarah Qadian for burial….If I have not paid the expenses for
conveying my body to Qadian to Sadar Anjuman Ahmadiyya
before my death, then these expenses shall be paid from the
property I leave behind. But these expenses will not affect Hissa
Ja’idad which, according to this Wasiyyat, I submit to Sadar
Anjuman Ahmadiyya."
When Hadrat Khalifatul Masih IVrh was asked the same question,
Hudur said:
"Musis should continue to make the same affirmation which was
made by Musis at the time of the Promised Messiahas. There is no
need whatsoever to change it."
MISCELLANEOUS QUESTIONS
Q: At the time of filing for Wasiyyat if a Musi does not have any
income then can he still do Wasiyyat? If yes what would be his
Chanda?
A: At the time of filing for Wasiyyat, if some one has neither the
property nor any income then such a person is not required to
make a will. But in case one has reasonable property but does not
have independent income (like married housewives) they will fix
a sum so arrived at on the basis of their living standard to be
considered as their pocket money and pay Chanda accordingly.
Q: If a person has, for whatever reason, obtained remission in

Chanda ‘Am, is he eligible to make Wasiyyat later on?
A: If a person had at one time asked Hadrat Khalifatul Masih for
186
remission in Chanda ‘Am due to some compulsion, and later

started paying Chanda ‘Am regularly, there is no rule which
hinders such a person from making Wasiyyat.
Q: Is it permissible to make Wasiyyat while one is under debt?

A: If an aspiring Musi fulfils all the conditions including those
relating to income and property, he cannot be stopped from
making Wasiyyat. Debt or loan is no hindrance in the way of
Wasiyyat, for debt does not count while a person is alive. But it is
important to analyze the circumstances of the person in debt. If
he has made some new property by acquiring loan, and that
property is producing an income, or if has started a business with
a loan and is receiving profit from it, in such a case he can make
Wasiyyat. But if there is a member who has no source of income,
nor any property, and he is permanently dependant upon loan for
subsistence, then it is not obligatory for him to make Wasiyyat.
Q: Who should put his signature as a witness on the Wasiyyat form?

A: a. In the minutes of the first meeting of Majlis Mutamideen
Sadar Anjuman Ahmadiyya, held on 29th January 1906, it is
written under instruction no. 3(b):
“… If possible, the Wasiyyat form should bear the signature
of the heirs or relatives of the aspiring Musi, along with the
signatures of two respectable personages of the town or
village.”
b. Witnessing that the applicant has signed the document by
himself and in their presence.
Q: How much is the publication fee?

A: There is no specified amount for expenditure of publication
(Ai‘lan-e-Wasiyyat) this Chanda varies depending on the
circumstances of a country. Amir/president of every country will
recommend to Markaz and will get its permission.
Q: How much is Shart-e-Awwal or subscription dues under first

condition.
A: The guiding principle in this regard is that the aspiring Musi
should pay this Chanda in view of his own capacity, so that the
requirements of running and maintaining the cemetery can be
187
met. The aspiring Musi should, therefore pay this Chanda in

keeping with his income, assets and the requirements of the
Maqbarah Musian.
Q: What is the definition of Tarka, and what items does it

constitute?
A: All the moveable and immovable property of a Musi at the time
of his death shall be considered his Tarka. A Musi’s house, land,
jewellery, cash, bonds, shares, etc., shall all be part of his Tarka.
In short, all the items which are divided between heirs shall be
considered the Musi’s Tarka. Essential items of everyday use
shall however be considered an exception when paying Hissa
Ja’idad.
Q: What will happen in case one Wasiyyat has been made under
Nizam-e-Jama‘at and another Wasiyyat/will has been made at the
local level?
A: Every Musi is fully bound by the Wasiyyat which he has made
under Nizam-e-Jama‘at, and this Wasiyyat shall be effective
according to its text. The reason why Wasiyyat under Nizam-e-
Jama‘at is required from a Musi is that it shall be his final
Wasiyyat/will. After this he cannot make any will which can in
any way affect his Wasiyyat. Any will made locally shall,
therefore, not be in conflict with the Wasiyyat under Nizam-e-
Jama‘at. In the local will, the portion which has been assigned to
Sadr Anjuman Ahmadiyya should be shown as a debt.
188
Annexure II
(Explanation of Budget Heads)
INCOME
REGULAR INCOME
Heads Explanation
Chanda ‘Am Income through Chanda ‘Am
Chanda Wasiyyat (Hissa Income through Chanda Wasiyyat Hissa
Amad) Amad
Chanda Wasiyyat (Hissa Income through Chanda Wasiyyat Hissa
Ja’idad) Ja’idad
Chanda Jalsa Salana Income through Chanda Jalsa Salana
Chanda Tahrik-e-Jadid Income through Chanda Tahrik-e-Jadid
Chanda Waqf-e-Jadid Income through Chanda Waqf-e-Jadid
M. T. A. International Chanda collected for the Muslim
Television Ahmadiyya International
Miscellaneous Chanda All the other various Chandas
Profits/Refunds/Interest Income from banking through profits or
some other sorts of refunds. Similarly
income received from people as
“Isha‘at-e-Islam” will also be shown as
a separate sub-head under this head of
account.
Loan from …… Help from Markaz or any other source in
the form of loan
Income from Income in the form of grant from Central
i. Central reserves Reserve, Grant from Headquarter or
ii. Headquarter Nusrat Jahan Reserve Fund (if any).
iii. Nusrat Jahan Reserve
iv. ………………………
189
CONDITIONAL INCOME
Heads Explanation
Literature & Library The money coming in though various
income sources in connection with publication
a. From sale and libraries
b. As grant from Regular
Income
c. From Central Reserve
d. From Donation
e. …………..
Sadaqat Income through Sadaqat
Zakat Income through Zakat
Fitrana Income through Sadaqatul Fitr
Eid Fund Income through Eid Fund
Fidya Income through Fidya of Ramadan
Miscellaneous Income through all the other sources
DEVELOPMENT INCOME
Heads Explanation
INCOME ARISING
THROUGH: Donations Income arising through various
donations specificaly donated for
Mosques, buildings or any other capital
expenditure.
Regular Income Amounts set aside in Regular Budget,
for capital expenditure or from any
surplus left out in Regular Budget.
Central Reserve Amounts obtained from Central Reserve
and conditional Central Reserve
Grant from H. Quarter Amounts obtained from the Markaz
As: Rental Income from Income from rented out properties of
any property Jama‘at (if any )
From sale of any property Income from the sale of Jama‘at
property
190
EXPENDITURE
REGULAR EXPENDITURE
Heads Explanation
Establishment Expenses for the allowances of
Moballigheen, Moallimeen and other
employees including their benefits as
well as facilities provided to them.
Traveling & Meetings Expenses made on various meetings as
well as on traveling including fuel
charges and TA/DA etc.
Entertainment Expenses made in connection with
guests entertainment
Rent/Rates/Taxes Money spent on properties rented for the
sake of Jama‘at purposes as well as
payment of various rates and Taxes.
Printing & Stationery Expenses in connection with purchase of
office Stationary, Receipt Books and
printing of letter heads etc.
Postage/Telephone/Faxes Expenses made on postage, Telephone
and Faxes etc.
News papers book and Expenses made on purchase of
periodicals Newspapers, Books and magazines etc.
Repair & Maintenance Expenses made in connection with the
i. Vehicles repair and maintenance of Jama‘at’s
ii. Properties vehicles and property including all sorts
of buildings, computers and equipments
etc.
Jalsa Salana All sorts of expenses in connection with
preparation and holding of Jalsa Salana.
Literature publication Expenses made on literature and all sorts
of publication and printing.
Utilities Expenses made in connection with
consumption of electricity, gas, fuel and
water.
Computer & Audio video Day to day expenditure related to
Computers and preparation of MTA
programs etc.
Medical & Educational Expenses in the form of amounts given
out as help or loan for medical treatment
191
Heads Explanation
Aid as well as education.
Contingency Reserve Expenses arising from emergencies and
from supplementary budgets during the
year.
Insurance/Bank charges All kinds of insurance expenses, banking
charges including cheque books, bank
drafts etc. If the need arise, separate sub-
heads can be introduced for each type of
expense.
Grant to branches Amounts given away to local Jama‘at s.
Grant to Nusrat Jahan Amounts disbursed to Nusrat Jahan

projects projects (if any)
Miscellaneous Expenses made under heads other than
those mentioned above.
Repayment of loan Repayment of loans obtained from
Markaz or from any other source,
whatsoever.
Central Reserve
Chanda ‘Am 25% Head Quarter’s share from Chanda ‘Am.
Wasiyyat Hissa Amad Head Quarter’s share from Chanda
25% Wasiyyat, Hissa Amad.
Wasiyyat Hissa Ja’idad Head Quarter’s share from Chanda
100% Wasiyyat, Hissa Ja’idad.
Tahrik-e-Jadid 100% Head Quarter’s share from Chanda
Tahrik-e-Jadid.
Waqf-e-Jadid 100% Head Quarter’s share from Chanda
Waqf-e-Jadid.
MTA International 100% Head Quarter’s share from contributions
towards MTA.
CONDITIONAL EXPENDITURE
Heads Explanation
Literature & Libraries Expenses made in connection with
literature and libraries.
Sadaqat Money disbursed for the purpose of
Sadqa.
Zakat Amounts given away from Zakat head.
192
Eid Fund Amounts given away from this fund.

Fitrana Amounts given away from Sadaqatul
Fitr.
Fidya Amounts given away from Fidya.
Miscellaneous Other expenditures of various kinds.
Central Reserve
Sadaqat 75 % Head Quarter’s share from the Sadaqat.
Zakat 25 % Head Quarter’s share from the Zakat.
Eid Fund 100% Head Quarter’s share from the Eid Fund.
Fitrana 10 % Head Quarter’s share from the Sadaqatul
Fitr.
DEVELOPMENT EXPENDITURE
Heads Explanation
Lands/Plots/Buildings Money spent on newly purchased
Mosques Jama‘at properties and other
Mission Houses miscellaneous expenses incurred in
Others this regard.
Furniture and Fixture Expenses made in connection with
purchase of furniture like chairs,
tables, desks, fans, AC and carpets
etc.
Vehicles Expenditure with regard to purchase
of new vehicles.
Office equipment Expenses made in connection with
purchase of equipment for office
automation, e.g. computers, Fax
machines, photocopiers, printers,
scanners etcetra.
Audio/Video Expenses incurred in the purchase of
Equipment TV sets, VCRs, cameras, receivers,
dish antenna etc.
193
Annexure III
(Checklist for the preparation of Budget)
The following point should be kept in view before

sending the Budget to Wakalat Mal London for approval.
No. Matters to be checked 9/8

1 Has the total number of the earning members (male or
female) of the Jama‘at been given?
2 Have all the members been included in the Budget?
3 Has the number of members been given who have not
yet been included in the Budget?
4 Has the number of members been given who have
been included at concessional rates?
5 Has the approval to pay Chanda at the concessional
rates been received from Hudur?
6 Has the rate real income of the members paying
Chanda at concessional rate been given?
7 Has the income of members included in the budget
been correctly written?
8 Have new Ahmadis been included in the Budget?
9 Was the Budget presented to the Finance Committee
for approval?
10 Has Majlis-e-‘Amila reviewed the Budget after its
approval by the Finance Committee?
11 Was the Budget presented before National Majlis
Shura after being reviewed by the National Majlis-e-
‘Amila?
12 Is it ensured that Local Fund has not been included in
the Budget?
13 Is it ensured that the Chandas of Ansarullah,
Khuddamul Ahmadiyya or Lajna Ima’illah have not
194

been included in the Budget?
14 Have the details of the following Regular Heads of
expenditure been sent along with the Budget:
i. Establishment
ii. Rents/Rates/Taxes
iii. Contingency Reserve
iv. Repayment of Loan
v. Grant to branches
15 Have the details of planned expenses under
development Expenditure in various Heads been sent
along with the budget?
16 Has the estimate of Expenses for Buildings/Mosques
been included in the Budget?
17 Has the Central Reserve been shown separated in the
proposed Budget as instructed?
18 Is the totals of all the three main heads balanced?
195
Annexure IV
Checklist for the Preparation of the Monthly Financial
Statements
While sending the Monthly Financial Statements to

Markaz, please fill the following checklist:
1 Has the Financial Statements been drawn out

according to the Format approved by Markaz?
2 Have the approved budgets of the three main Heads
of account (Regular, Conditional and Development)
been entered under their respective Heads?
3 Is it ensured that in addition to the already approved
heads of account no new head of account is
introduced.
4 If a new head of account is introduced whether its
approval is obtained by the Markaz.
5 Are the income and expenditure of all the three main
heads balanced?
6 In case a grant has been received from Central
Reserve/National Budget/Markaz or Nusrat Jehan to
meet the Expenses of a certain Head, has it been
shown under the relevant Head?
7 Have the amounts received from Markaz for the
building of mosques and mission houses, as well as
other development expenditure been entered as
income under the relevant heads?
8 Is it ensured that the budget of any head of account is
not altered with out approval of Markaz.
9 Is it ensured that the expenses of one head of account
have not been put into another head of account. If
they have been, then please mention the reasons.
196

10 Is it ensured that separate heads are not introduced for
the expenses of Tabligh, Tarbiyyat or Ta‘lim.
11 Has the Central Reserve been separated in keeping
with the rules and regulations?
12 Has the Central Reserve been shown as an expense?
13 Is the Central Reserve being kept in a separate Bank
Account?
14 If money has been spent out of the Central Reserve,
was approval sought from Markaz?
15 Is the reference for the approval being sent along with
the Financial Statements?
16 Is it ensured that the Central and Local Amanat have
not been included in the Income and Expenditure
Statement.
17 Has a separate receipt and payment report been sent
regarding the Central and Local Amanat?
18 Is the name-wise list of Chanda payers for Hissa
Amad and Hissa Ja’idad, with the Wasiyyat numbers,
being sent along with the Financial Statement?
19 Has a summery of Income and Expenditure been
included?
20 Has the total number of all the Chanda payers during
the month been given?
21 Are the Bank Statements and Reconciliation
statements being sent every six months?
22 Are the monthly Financial Statements being sent
regularly?
o
197
ANNEXURE V
Form Wasiyyat
198
199
200
201
o
202
ANNEXURE VI
(Check List Wasiyyat Form)
The following points should be considered when a
prospective Musi fills out his Wasiyyat form:
1) Has the prospective Musi carefully gone through the
booklet Al-Wasiyyat.
2) Has he read carefully all the instructions given at the
back of the Wasiyyat form?
3) Before sending the Wasiyyat Form to Markaz it should
be compared with the following Checklist.
4) Once, all the questions given in the checklist are
answered in the affirmative, only then should the
Wasiyyat Form be forwarded to Markaz for final
approval. This will save a lot of time in processing the
Wasiyyat.
5) The checklist should bear the signatures of Secretary
Wasaya or National Amir and should be sent along with
the Wasiyyat form. Jazakumullah.
CHECK LIST FOR WASIYYAT FORM

1. Have the categories of Name , Parentage,
Occupation|, Age/Date of Birth, Date of Bai’at ,
Present and Permenant address and Date of Wasiyyat
been filled?
2. Has the prospective Musi paid Chanda Shart-e-Awal
according to his/her means, as well as Chanda Ailan-
e-Wasiyyat?
3. Has all the blank spaces in the text of the Will
properly filled?
4. Has the prospective Musi given a complete record of
his property? (If he owns land or buildings, their

Full name should be given instead of abbreviations.
|
Occupation means nature of service (Public/Private etc.) Labour nature of
business/trade and in case of student (class/course and its duration) etc.
203

current value should be given. If it is jewellery then
its name, its type whether it is gold or silver, its
weight, and its approximate value should be given.
Details of his bank balance, cash, shares, etc., if any,
should also be given).
5. Make sure that the names, parentage, addresses and
signatures of the prospective Musi and two male
witnesses are have been given.
6. Has the date been given from which the Wasiyyat
will be considered binding; i.e. from the date it has
been written or from the date when it will be
approved?
7. In case the prospective Musi is a lady, is it attested by
President of Lajna Ima’illah?
8. Has the details of inheritance (if any), from parents
or spouse etc. given in “ATTESTATION OF
PARTICULARS”?
9. Have all the question in “ATTESTATION OF
PARTICULARS” been answered properly?
10. Is it ensured that the prospective Musi is not in
arrears of Chanda ‘Am? If so, clarification should be
attached.
11. Has the “ATTESTATION OF PARTICULARS”
been signed by Amir/President, Finance secretary and
office bearer of the concerned auxiliary organization?
12. In case of married women applicants, undertaking of
husband in connection to Haq Mahr is included?
13. In case of cutting or overwriting, is it countersigned
by the prospective Musi or concerned official?
In case the answer to any of the above question is ‘NO’, the reason
should be explained separately.
Secretary Wasaya/Amir
204
ANNEXURE VII
205
206

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FULFILLMENT OF BUDGET IS THE RESPONSIBILITY OF LOCAL

INSTRUCTIONS _____________________________________________________ 119

1 Al-Hakam Qadian, July 10, 1903.

When, after receiving this Revelation, the Promised

2 Haqiqatul Wahi, Ruhani Khaza’in, volume 22, p. 350.

can never be of any help to the faith. Suspicion brings

5 Fath-e-Islam, Ruhani Khaza’in, volume 3, p. 30.

Today the call of the Messenger can be heard

Wakilul Mal II,

The name of Muhammadsa, the Holy Prophetsa of

‫ض‬ d, similar to the English th in ‘this’.

* These transliterations are not included in the system of transliteration by

The Importance of Financial

"And spend in the cause of Allah, and cast not

"Who is it that will lend Allah a goodly loan that He

"O ye who believe! Spend out of what We have

"The similitude of those who spend their wealth in the

"They who spend their wealth for the cause of Allah,

"And the case of those who spend their wealth to seek

falls on it so that it brings forth its fruit twofold. And if

"Those who spend their wealth by night and day,

"You cannot attain to righteousness unless you spend

"And why is it that you spend not in the way of Allah,

afterwards. And to all has Allah promised good. And

"Who is he who will lend to Allah a goodly loan? So He

Sayings of the Holy Prophetsa

"Abu Huraira reported Allah’s messenger as stating that

"Each morning, two angles descend, one of them

"Whoever spends anything in the cause of Allah, is

17 Sahih Muslim Kitabu Zakat.

"A generous one is nearer to Allah, nearer to people,

"Only two persons deserve to be envied: firstly, a

20 Qashiriya, Al-Jud wul Sikha.

"Rafi‘ Bin Khudaij reports that the Messenger of Allah

"When the collector of Sadaq comes to you, he should

22 Mishkat Kitabu Zakat.

"Hadrat Abu Hurairahra relates that the Holy Prophetsa

cloud. The owner of the garden then asked him, ‘O

"Asma’ bint Abu Bakr reported Allah’s Messenger as

"The Holy Prophetsa once asked:

24 Sahih Muslim Kitabul Zahad.

He said ‘Then your real property is that which you send

"Hadrat Abu Huraira related that the Holy Prophetsa

26 Sahih Bukhari Kitabur Riqaq.

Sayings of the Promised Messiahas

THE PROMISED MESSIAH’SAS CALL

28 Fath-e-Islam, Ruhani Khaza’in, volume 3, p. 10-12.

to pay a certain amount each month which they can give

THIS TIME WILL NOT RETURN

29 Fath-e-Islam, Ruhani Khaza’in, volume 3, p. 33-34.

WEALTH CAN ONLY BE GAINED BY

SPECIAL EXHORTATION ABOUT

31 Majmu’ah Ishtaharat, volume 3, p. 497-498.