48 replies to this topic

[Ahmadi_mahdi]

Some of you contend that Paksitanies believe anybody that has power, we are the most persecuted there, we don't hold govermental offices, we can't say we are Muslims, we can't recite the Shahada, to become an Ahmadi Muslim in Pakistan is very righteous today, like when the Meccans became Muslims under severe persecution, after Muhammed(s.a.w.) conquered Mecca, there was not so much good as the early Muslims who were brave, in the end you will all be Ahmadies, laugh at this now, you will see your children coming to us.
Zia and the rest that was mentioned were against us, and Allah punsihed them for it and prophecies of Imam Mahdi(as) was fulfilled.

One century has already gone by, and already it is going too fast!
It will take three centuries

Below is a quote from the Writings of the Imam of the Age

O mankind! hearken, this is the prophecy of God Who made the Heavens and the Earth. He will spread this Movement in all the countries and will give it supremacy over all through reason and arguments. Remember, no one will descend from heaven. All our opponents who are living at present will die and not one of them will see Jesus, son of Mary, descend from the sky and then their children who survive them will also pass away and none of them will see Jesus, son of Mary, coming down from the heaven. Generations of their posterity will also perish and they too will not see the son of Mary descending from heaven. Then God will create restlessness in their hearts; that the day of the glory of the Cross had passed away and the world had taken another turn but Jesus, son of Mary, had still not come down from the sky. Then all the wise people will discard this belief and the third century from today will not have completed when all those who had been waiting for Jesus, both Muslims and Christians will despair of his coming and entertaining misgivings shall give up their belief and there will be only one Faith in the world and one preceptor. I came only to sow the seed. That seed has been sown by my hands. It will now grow and blossom forth and none dare retard its growth.

(The Promised Messiah in Tazkira-tush-Shahadatain)

Edited by Ahmadi_mahdi, 14 February 2003 - 10:35 PM.

[Ahmadi_mahdi]

Anybody interested in the real and true beiefs of Ahmadiyyat can visit here,

http://www.alislam.o...rary/pm-bl.html

[Ahmadi_mahdi]

How I Accepted Ahmadiyyat - The True Islam

The story of a believer to Truth

I come from a religious Muslim family in Egypt where I was brought up and educated. After I finished my studies in Cairo University, I married and came to England with my husband in the year 1979.
I always had some interest in religion because I was always worried about those who do not believe in religion or even in the existence of God. This made me very keen to read many books about Islam and also to study the Holy Quran, hoping to find good arguments to satisfy these people.

When I came to England, I started to mix with other people from different countries and this increased my knowledge about many religions of the world. I also started to know more about Christianity especially through a couple of Jehovah's Witnesses who used to visit me regularly to preach their religion. I welcomed them with the intention of preaching Islam to them and for this reason I started to read the Bible and other books about Christianity. It hurt my feelings very much to find people worshiping gods other than Allah, our Creator, and I felt disturbed and troubled to find that the Muslims were not doing much to stop this.

I became more interested to increase my knowledge about Islam. The division of Muslims into different sects annoyed me very much. I did not approve of what they were doing. I could see that Muslims were not practising the true Islam which was described in the Holy Quran and that they were giving a very bad impression about their religion presenting it as a religion of terrorism and bloodshed. I became full of enthusiasm to preach Islam and to explain to non-Muslims that what they see from Muslims is not really the true Islam. Some people warned me that I should not talk about my religion to non-Muslims as this is dangerous to my own faith and also because Islam is not a missionary religion. But I had a different view. I felt that Islam is a beautiful religion and if Allah has sent me this lovely gift, then it is my duty to share it with other people. I felt that preaching Islam is a kind of Zakat and I believed that if my faith was going to be affected by talking to other people about it, then this will only mean that I am not following the right religion.

Then in the year 1989 there was a big uproar raised by Muslims all over the world against the book Satanic Verses. This really exhausted my patience. Of course I did not support the author of the book nor did I agree with what he had written, but neither could I tolerate the reaction of the Muslims which was, in my opinion, not Islamic in any way. They thought that they were acting in the name of Islam but I felt that Islam was innocent of what they claimed and I felt sorry for non-Muslims who were presented with this wrong image of this peaceful religion and hence they were bound to reject it. I looked around me and could not find a single person, including myself, who was practising true Islam. I thought of my own people back home in Egypt. They were also not practising true Islam. Even the very religious among them were still not what I call true Muslims. They were very weak and helpless and they were also very passive. They keep their religion to themselves and do not preach it to others. I also thought about the Companions of the Holy Prophet, peace and blessings of Allah be upon him. They practised the teachings of the Quran in word and action. They were righteous, kind, strong and active. They enjoyed unity and cohesion. They fought their enemies together as one hand. They were united under one banner and they followed one leader and had one common purpose to achieve. This was to obey orders of Allah and to spread the message of Islam in the whole world. They were what I call true Muslims. But where are they today? I could not see them around me. They only existed fourteen hundred years ago. I wished that I would have been born at their time to enjoy the blessings of striving in the cause of Allah and to be able to spread His message to the whole world. I wished to defend Islam, yet I needed guidance. I needed someone to explain to me the correct teachings of the Holy Quran and to teach me how to become a true Muslim. I felt very helpless and depressed. And with all my heart I prayed to Allah to bring His true Islam back to the world with all its glory and power and to grant it victory over all other religions.

It was the month of Ramadhan and Allah the Gracious was very quick to answer this prayer because a non-Ahmadi Muslim colleague at work happened to notice my interest in preaching Islam to others and hence he mentioned that he knew about a sect of Islam, called Ahmadiyyat, whose followers also preach Islam, but they believe in a Prophet who came to the world after the Holy Prophet, peace and blessings of Allah be on him. I thought that this is yet another sect of Islam which went totally wrong. I was interested, however, to know more about it so that I could understand why people strayed away from their true religion. My colleague brought me some Ahmadiyya literature given to him by an Ahmadi friend of his wife. At that time he warned me saying that these Ahmadis are regarded as Kafirs (disbelievers) by other Muslims.

I started reading the Ahmadiyya literature. One of the books was Introduction to the study of the Holy Quran by Hazrat Mirza Bashir-ud-Din Mahmud Ahmad. This book had a hidden beauty in it which cannot be explained in words but can only be felt by the heart. The way it presented the religion of Islam through the life of the holy Prophet, peace and blessings of Allah be upon him, and the way it dealt with explaining the Bible passages was very impressive. I could feel the deep love which the author had for the Holy Prophet of Islam, peace and blessings of Allah be on him. At that stage of course, I was not thinking about believing in Ahmadiyyat because of the prophethood claimed by the founder of the Movement. I liked the cause of Ahmadiyyat very much and I felt it was a great error to describe Ahmadis as Kafirs. I decided to talk to those Ahmadis and try to change their belief in the so called prophethood because otherwise, I could see that they were really true Muslims.

So I went to meet the Ahmadi lady who provided the literature that I read. I was watchful on every word and action from her and I found that she was a very good Muslim. We became friends very quickly and we discussed many topics. One was: What happened to Jesus after the crucifixion? I had no previous belief regarding this subject and I never cared to think about it before. But at that time I remembered that my mother had told me once that some Muslims believe that Jesus, peace of Allah be on him, will return to the world before its end. She herself, however, was not sure of that. When I asked her how would we recognise him if he really comes back, she answered that if someone claims to be him and does not change the Holy Quran or any of the teachings of Islam and he glorifies Allah and honours the Holy Prophet, peace and blessings of Allah be on him, then he must be truthful in his claim.

I started to become confused. I read more Ahmadiyya literature. The writings of the founder of the Movement were so good and so perfect that reading them gave me great pleasure. The love of Allah and of the Holy Prophet, peace and blessings of Allah be upon him, was in every letter of his writings. But my belief that the Holy Prophet of Islam, peace and blessings of Allah be upon him, was the last prophet to come to the world was very strong and it prevented me from even considering his claims. I also thought that if this was true, we Arab Muslims would have known it a long time ago. And I sometimes feared that I might be displeasing Allah even by thinking about this matter.

Then a few weeks later, my Ahmadi friend took me to visit Islamabad in Tilford. This visit changed my life. I saw, with my own eyes, an organised Muslim community whose main mission is to preach Islam peacefully without force and whose Islam is what I call true Islam. I met more Ahmadis on that day and I was very impressed by their views and beliefs. What impressed me most was their interpretation of some verses of the Holy Quran. I always thought that the Arabs were the best ones who could understand the true meanings of the Holy Quran. But after that day, this was no longer my belief. I could feel the love and sincerity and devotion of the people I met. They worked together as one team and they followed one leader. I felt that the Hand of Allah was helping and protecting them. A very strange feeling came upon me as if I was seeing the Companions of the Holy Prophet, peace and blessings of Allah be upon him, with my own eyes, as they resembled them in many ways.

I returned home on that day with a different heart. I wanted to belong to this Community. But the belief in the prophethood of the Promised Messiahas was preventing me from doing this. I started thinking deeply on the matter and I asked myself: How can a person who could write such perfect writings about Islam be a liar? How can a person whose followers could achieve all this goodness be wrong? How can a person who had in his heart this true love for Allah and His Messenger, peace and blessings of Allah be on him, be pretending falsely to be a Prophet? And for the first time I started thinking that there is a possibility that the Promised Messiahas could be true in his claims. I turned to Allah seeking His guidance to the right path and I spent that night thinking and praying and by the morning of the next day the truth dawned on me as clear as the sun on a bright day.

I could see that Allah, the All-Seeing, the All-Hearing and the All-Knowing, is aware of what is happening in the world and because He is the Gracious and the Merciful He could not have neglected His servants. I could understand that Allah, Who had sent His Prophets in the past, could not stop this bounty now when we are in a great need for it. I could see that the Holy Prophet, peace and blessings of Allah be on him, did not come to end the blessings of prophethood and deprive humanity from it benefits, but he came to present it to his followers and teach them how to attain it. I could see the cure of all the ills of the world in Ahmadiyyat.

It is the shelter for the misguided, helpless Muslims who are separated and weak. Allah has founded the Community that will unite them all under one banner and will be their source of strength and power. It is the remedy for the non-Muslims who do not know the true Islam. Allah has sent the Community whose members could present the true image of Islam in their person by following the teachings of the Holy Quran. Allah has raised the Community that will defend Islam and bring back its power and glory. All this could not be possible without a person sent by Allah and guided by Him to plant the seed of this Jama'at. In fact, I discovered that the prayer which I had prayed two months earlier in Ramadhan was already answered, by Allah the Gracious, one hundred years ago, in the person of Hazrat Mirza Ghulam Ahmad - The Promised Messiah, peace of Allah upon him, and the fault was in me for not recognising him. But Allah is perfect without any fault.

Then I thought about my husband and my only son who was only six at the time. I also remembered my family and friends back home in Egypt. I knew that I might lose them all by declaring the truth of Ahmadiyyat. But the lovely truth that Allah has revealed to me, manifested His unlimited Grace and I felt overwhelmed with gratitude and hence, for His sake, I could lose everybody and everything. And Allah says in the Holy Quran:

Say, if your fathers, and your sons, and your brethren, and your wives, and your kinsfolk, and the wealth you have acquired, and the trade whose dullness you fear, and the dwellings which you love are dearer to you than Allah and his Messenger and striving in His cause, then wait until Allah comes with His judgment; and Allah guides not the disobedient people. (9:24)
And for me there was no need to choose or decide because definitely Allah and his Messenger and striving in His cause were dearer to me than everything else in the world put together.
I read the conditions of the initiation into the Ahmadiyya Movement. Even this was to me another proof of the truth of the Community. It was exactly what I wanted to do in my life and hence I did not lose any time and i took the Bai'at. On that day I was told that the path of Ahmadiyyat was not an easy one. I was very happy to hear that. I remembered my wish to have been born at the time of the Holy Prophet, peace and blessings of Allah be on him, so that I could help him in spreading his true message and so that I could strive in the cause of Allah, and now Allah has granted me the chance to fulfill my wish.

A few days after I took the Bai'at (initiation). It was Eid-ul-Adha. It was the first time for me to pray behind an Ahmadi Imam. It was also the first time for me to cry during my prayers. I was crying to thank Allah for this great blessing that He has sent to the world and for showing me its truth. I was also crying to ask forgiveness from Him because I could not recognise and follow His Messenger before that time.

I was very happy when I heard the sermon on that day which was naturally about sacrifice. For the first time in my life, I heard a sermon that could enter straight to the depths of my heart. And for the first time, I could realise that true wisdom behind the celebration of Eid-ul-Adha, which I celebrated many times before, and I also came to know about the sacrifices of the Ahmadi Muslims and the story of the first two Ahmadi martyrs.

This was my first lesson on Ahmadiyyat.

I was so moved by what I heard that I felt a strong desire to participate in the sacrifice of the Community. At that time I prayed to Allah to allow me to present whatever I own to help in spreading the Message of Ahmadiyyat to the world. Since that day, whenever I encountered any difficulties or whenever I had to lose something or somebody in the way of Allah, I felt happy because this meant that Allah was accepting my prayers. As a matter of fact, I cannot say that i really lost anything because whatever I lost, Allah has given me far better bounties in its place and I am, today, much happier that I was ever before. (Al Hamdo Lillah).

I also learnt another important lesson. If I wanted to really preach Islam, I had first to practise true Islam myself because nobody can give something that he does not posses. So I started to reform myself. I dedicated all the time I could to follow every teaching in the books I read. By the Grace of Allah, I read many books at that time including the Five Volume English Commentary of the Holy Quran, which gave me great pleasure. It added a new dimension to my knowledge of the Holy Quran and it opened for me new gates for my thinking and understanding. In Egypt, I have read and listened to many commentators on the verses of the Holy Quran, but I never came across something like this "Five Volume Treasure".

Till that time I had not been able to meet the Head of the Ahmadiyya Community, but I kept writing to him for prayers and I listened to his speeches that reached me on tapes and I tried to follow his instructions carefully.

I discovered that I never knew Allah as I have known Him now.

Before that, Allah was to me, the One who created everybody and everything in the universe and provided for all the needs of His creatures, then, by this, His work came to an end. But now I see that Allah is also the Great Sustainer Who is still sending His blessings to the world and Who is still providing His creatures with all their needs and I can see that He is the Bestower of Favours Whose provisions are continuous and will never come to an end.

I thought before that Allah was the Great Master who sat high in heaven on His throne, watching everything happening in His kingdom, and while His creatures could send Him their prayers, they were not allowed to meet Him or even approach Him. But now I can see that Allah is the Loving and the Compassionate One who is not only seeing and hearing His creatures but is also speaking to them and answering their prayers. The One whose door is always open for anybody to reach Him. He is always ready to guide whoever seeks His nearness to the straight path that leads to Him.

I thought before that Allah was the Supreme Being who lived far away but I discovered that He is also the close Friend Who is encompassing the whole universe and living inside and around His servants.

I used to regard my Prayers as an obligation towards Allah, so that once I finished them, I could then forget Him and carry on with my other tasks in life. Now, however I regard my prayers as the means by which I can attain nearness to Allah so that, after I offer my prayers, my relationship with Him will be stronger and closer. I can now understand the object of my creation and I feel contented only by the remembrance of Allah and obeying His commandments.

It was about nine months from taking my bai'at, that I was able to meet the Head of the Ahmadiyya Community, the living representative of Allah. It was a great experience for me. In him I could see the complete picture of Ahmadiyyat and the fruits of the tree of Khilafat that the Promised Messiah, peace be on him has planted. I could see through him the unity of Allah whose plan is to unite the world under one leader and I could also see in him the fulfillment of the promise of Allah to the true believers, to make them the successors of the world and to grant Islam the final victory.

May Allah help him in all his noble works and crown all his efforts with success.

I do not claim that I have reached the end of my journey towards Allah. In fact, embracing Ahmadiyyat is only the beginning of this endless journey. However, by following the teachings of Ahmadiyyat, anyone can progress and advance quickly in th straight path that leads to Allah.

I thank Allah for having guided me to this beautiful truth and I pray that everybody in the world will be cured and guided to it. And may peace and blessings of Allah be upon the Holy Prophet of Islam who brought us this beautiful religion of Allah and who, through acting fully on the teachings of the Holy Quran, was the perfect exemplar for mankind and may the peace and blessings of Allah be upon the Promised Messiah who revived this same religion for us and, through following in the footsteps of his Master, he proved to the world that even today, anybody can enjoy meeting his Creator. He is the one who wrote:

Our Paradise is in or God. Our highest delight is in our God for we have seen Him and found every beauty in Him. This wealth is worth procuring even though one may have to lay down one's life to procure it. This ruby is worth purchasing even though one may have to lose one's self to acquire it. O ye, who are bereft, run to this fountain and it will satiate your thirst. It is the fountain of life that will save you. What shall I do, and by what drum shall I make the announcement that this is your God, so that people might hear? What remedy shall I apply to their ears so that they should listen? If you belong to Allah, rest assured that Allah will indeed belong to you. (Noah's Ark)
May Allah enable us all to follow his example, to reach our destination and to be able to spread the message of Ahmadiyyat to the whole world.
Amen

[Peer]

Peer Syed Sahib, on Feb 13 2003, 07:44 AM, said:

Aslamo 3alikum,

Ahmadi_mahdi: Can you please provide the reference for what you have said that Imam Mahdi will be burried in the grave of Rasoolillah pbuh ? and please no sunni references, ONLY from Qur'an or Shia books..

Secondly, as you have said that you will answer the questions then will you please tell us that why didn't he performed Hajj in whole of his life? as his health wasn't that bad, he belonged to a rich family of Punjab, then?

Thanks

ma'salama

??

Inshallah, when you will answer these questions, we will have a discussion (if you want to have) and if you dont want to have a discussion then we have have simple Ques/Ans.

Just onething about which I am curious:

Where is Mirza Sahab's grave? In India?

ma'salama

[Ahmadi_mahdi]

Peace be on You and the Mercy of Allah, the Exalted

Dear Peer Syed Sahib, I am sorry for having delayed in answering your post.

I think there are three questions posed here to me:
1) Reference from the Quran and other shia sources about the Hadith I quoted
2) And why Hazrat Mirza Ghulam Ahma of Qadian did not perform Hajj.
3) And the location of his grave.

The hadith that I quoted, I do not know if it exists in Shia sources, however its meaning does exists both in the Quran and the Shia sources. The Hadith that I quoted is believed by most Sunnis to be authentic, it is narrated in Sahih Muslim. I know many of you do not consider it Sahih. The Wahhabis have even left a place to bury Jesus . They interprete the Hadith to be as "near" the grave as opposed to "in" (although thats the word in the Hadith). It is quite erranous and discusting to every sane Muslim to think the grave of the Messenger of Allah, The Seal of the Prophets (s.a.w.) would ever be dug up.

This is the reason that the wahhabis have left a place now on the right of Abu Bakr(r.a) to Jesus(a.s.) there is even a writing there that says smething in the effect that Jesus(a.s.) will repose there on his second advent.

Imam Baqir:
He(Imam Mahdi) will judge among the people of the Torah according to the Torah; among the people of the Gospel according to the Gospel; among the people of the Psalms in accordance with the Psalms; among the people of the Qur'an in accordance with the Qur'an.[7](http://www.al-islam....Chap-14.htm#two)

Nevertheless, as I said its meaning can be found in the Quran

62: 3. HE it is Who has raised among the unlettered people a Messenger from among themselves who recites unto them HIS Signs, and purifies them, and teaches them the Book and Wisdom though before that they were in manifest error;

62: 4. And HE will raise him among others of them who have not yet joined them. HE is the Mighty, the Wise.

The Quran prophecies the second advent of Muhammed, the Seal of the Prophets(s.a.w.) in the Imam Mahdi. Thus Imam Mahdi is so emerged in Love with the Holy Prophet of Islam(s.a.w.) that he becomes worthy of being called Muhammed(s.a.w.), his name is after all Ahmed(a.s.)

Thus the saying in effect that the Imam Mahdi's mother will be Amina and his father Abdullah, he is a mirror of the Holy Prophet(s.a.w.)

"What God wishes you to believe is that God is One and Mohammad, peace be on him, is His Prophet and the Khatamul-Ambia (the Seal of the Prophets) and superior to all other prophets. There is no prophet after him except the one who is made to wear the mantle of the Holy Prophet, in a reflective manner, for, the servant is not separate from his master, nor is the branch from its root. Thus he who gets himself completely merged in his master and gets the title of Prophet from God Himself cannot be said to be the one who interferes in the matter of Khatm-i-Nubuwwat". (Kashti-Nooh, p-15)

Likewise Ali (r.a.) is called the Moon while Muhammed(s.a.w.) is the Sun this describes how Ali(a.s.) reflects the Light of Muhammed, the Seal of the Prophets(s.a.w.) that he is a copy of Muhammed(s.a.w.)

Some eminent personalities of Islam:

Imam Baqar, may Allah have mercy on him, has stated:

The Imam Mahdi will say: 'O ye people, if any of you wishes to behold Ibrahim and Ishmael, then let him note that I am Ibrahim and Ishmael. If any of you desires to behold Moses and Joshua, then let him note that I am Moses and Joshua. If any of you desires to see Isa and Simon, then let him note I am Isa and Simon. If any of you desires to behold Hazrat Muhammad Mustafa, peace and blessings of Allah be on him, and Ameerul Momineen Ali, may Allah be pleased with him, then let him note that I am Muhammad Mustafa, peace and blessings of Allah be on him, and Ameerul Momineen Ali, may Allah be pleased with him. (Baharul Anwar, Vol. XIII, p. 209)

2) It is not denied that Pilgrimage to the Sacred Kaaba in Mecca is an essential Pillar of the islamic faith and a duty enjoined upon all Muslims by the injuction of the Holy Quran (4.98). However traditions attributed to our beloved Prophet(s.a.w.) indicate that certain conditions must necessarily prevail for a Muslim before he may rightly embark upon this journey to the Sacred House and on of these conditions mentioned in the traditions demands that there be peace and security on the way for the pilgrims(Sunan Abu Daoud)

It is a fact of history thath Hazrat Mirza Ghulam Ahmad's(a.s.) claimed to be the Promised Messiah prophecied by the traditions of our beloved lord and master master was no t taken kindly by the pseudo divines who predessors had in the past prounounced verdicts of apostasy agains many venerable personalities of Islam including the House of Saud's spiritual mentor, Imam Muhammed IBn Abdul Wahhab (Fatwa saniyyah). Under those circumstances, by undertaking a journey to the sacred House at Mecca, Hazrat Mirza Ghulam Ahmad (a.s.) would have put at risk his own safety and such an action would have been in direct contravention of Quranic injunctions (4.98)

You may continue criticise him to your heart content but the fact remains that the risk involved in his traveling to Mecca  to perform the Hajj demanded that he refrain from undertaking this essential journey.

Another form of worship is the Pilgrimage; which does not mean that a person should carry out the formality of the Pilgrimage by providing for his journey across the ocean with money lawfully or unlawfully acquired, and having repeated the prayers and formulas according to the directions of the servitors of the Kaaba, should come back and boast that he has performed the Pilgrimage. The purpose that God Almighty has appointed for the Pilgrimage is not achieved in this manner. The truth is that the last stage of the seeker's journey is that withdrawing himself altogether from the demands and desires of self he should be completely engulfed by the love of God and complete devotion to Him. A true lover sacrifices his soul and heart; and the circuit of the House of Allah is a visible sign of such a sacrifice. As there is a House of Allah here below on the earth, so there is one in heaven. Until a person performs the circuit of the House above, his circuit of the House below is not truly performed. One who performs the circuit of the House below puts aside all garments, retaining only one of them to cover his body, but he who performs the circuit of the House above discards all garments altogether and becomes naked for the sake of God. The circuit is a sign of the lovers of God. They go round the Kaaba as if they have no will of their own left and they are devoted wholly to Him.


3) The Imam Mahdi is buried in Qadian, India

"Mahdi will appear in a village the name of which will be called Kadi'ah."
(Jawahirul Asrar, p. 55)


Peace

Edited by Ahmadi_mahdi, 15 February 2003 - 02:42 PM.

[salmany]

sallam

Dont pick up hadiths which you believe in. Tell me since you claim the sunnis see the hadiths you quote as authentic:

1) Imam mahdi according to Islam will bring Justice on earth.

Ahmad has not.

2) When Imam mahdi comes Dajjal will be present and a great war will take place. Miracles will take place, Isa will descend.

This has not happened.

3) when mahdi comes the ummah will unite.

That has not happened.

There are many signs. I will tell you one thing so please listen. The prophet (saw) said there will be 30 dajjals in this world (the last one will be the mightiest) so think about it.

ALSO

Prediction No. 1:Mirza in his communication to Maulana Sanaullah Amritsari wrote:

"In your paper, you build up this reputation for me that this person imputes falsely, is a liar and is an arch-impostor. I have borne a lot of tortures from you yet endured them patiently .... If I am really a liar, an impostor and a charlatan, as you remember me in your paper, then I will perish in your lifetime". (Majmua-e-Ishtiharat, Vol. 3, P. 578).

Result: Very right. Mirza died on May 26, 1908; Maulana (Amritsari) in 1949. Mirza had said: "If I am a liar, an impostor and a charlatan then I will perish in your lifetime."

Proved: Mirza was a liar.

Prediction No. 2: In the same communication, Mirza wrote to Maulana Sahib:

"If that punishment which is not in the hands of a human being but only in God's Hands, such as plague, cholera, etc., and similar fatal diseases, and if the same do not descend upon you in my lifetime then I am not God-sent." (Hayat-e-Nasir, P. 14, Ref: Qadiani Mazhab Section, No. 80)

Result: Very right. Mirza died of cholera and Maulana lived on safe and sound long afterwards.

Proved: Mirza was "not God-sent."


Prediction No. 3: For fifteen days, Mirza carried on arguments with a Christian Priest, named Abdullah Atham, (who was the) head of a local Episcopal diocese. On the last date June 5, 1893, Mirza predicted that within fifteen months, his adversary would be thrown into 'Havia' (lower reaches of Hell). Mirza wrote in these words:

"I admit right this time that if this prediction goes false, that is, if fifteen months from this date, the party who is on falsehood in view of Allah, does not fall into 'Havia', as death punishment, then I am prepared to undergo every kind of punishment: disgrace me, blacken my face collar a rope around my neck or hang me on the gallows; I am ready for all. I swear by the greatness of Allah's Glory that he will certainly do the same, will certainly do the same, will certainly do the same. Earth and sky may deviate but not His Ordainment. If I am a liar, keep the gallows ready for me and consider me the most accursed of all the accursed persons, evil-doers and Satans." (Jang-e-Muqaddas, P. 210-211; Roohani Khazain, Vol. 6, P. 292-293).

Result: Mirza's divination expired on September 5, 1894, but Atham did not die till that date. Therefore, this prediction of Mirza Qadiani came true that:

"If within fifteen months, Atham does not fall into Haviya, then I am a liar, keep the gallows ready for me and consider me the most accursed of all the accursed persons, evil-doers and Satans."


Prediction No. 4: Mirza claimed that he had received Divine Revelation that the husband of Muhammadi Begum (daughter of Ahmad Baig of Hoshiarpur) would die in his lifetime and after that the widow, Muhammadi Begum, would be married to Mirza. In this connection, Mirza foretold in these words:

"I say again and again that quintessence of my prediction in case of the son-in-law of Ahmad Baig shall be his inevitable destiny. Wait for it. If I am a liar then this prediction will not be fulfilled and my death will come." (Anjam-e-Atham Hashiah, P. 31).

Result: The son-in-law of Ahmad Baig (Sultan Muhammad) did not die during Mirza's lifetime; but Mirza died, while Sultan Muhammad lived on for a long time after Mirza's death. Hence Mirza's prediction came true: "If I am a liar, the son-in-law of Ahmad Baig will not die in my lifetime".

Prediction No. 5: As a corollary to prediction No. 4, Mirza wrote:

"Remember, if the second part of this prediction does not come true (i.e., son-in- law of Ahmad Baig does not die in Mirza's lifetime) then I shall be more wicked than every wicked man. (Zamimah Anjam-e-Atham, P. 54).

Result: This "divination" also came true word for word. Therefore, consider Mirza "more wicked than every wicked man".


Prediction No. 6: Mirza foretold of an impending earthquake which he said should be a sample of the one to occur at the Resurrection time. He named it 'Tremor of the Hour,' that is, Doomsday shake-up. He published many notifications for this and in one of them he wrote:

"My foretelling of the coming earthquake is no ordinary prediction. If that turns out to be something ordinary or does not come to pass during my lifetime then I am not God-sent." (Zamimah Braheen-e-Ahmadiya, Part 5, P. 92-93; Roohani Khazain, Vol. 21, P. 253).

Result: Mirza's 'Braheen-e-Ahmadiya' Part 5, was published posthumously on Oct. 15, 1908, about five months after his death. No such earthquake occurred in his life and therefore his prediction turned out true, word by word, viz.,

"If the earthquake did not come to pass during my lifetime then I am not God-sent".


Prediction No. 7: Mirza Qadiani wrote a letter to Qazi Hussain, Editor of Qul Qul, Bijnore, India.  It was published in the Qadiani newspaper, Badr, dated 19th July, 1906. Its extract is given below:

"My work for which I am standing .n this ground is none other than that I will shatter the pillar of 'Isa-worship' (i.e. Jesus- worship) and will spread monotheism instead of Trinity and exhibit the eminence and dignity of the holy Prophet(SAW) to the world. Hence, if even millions of signs may appear from me but this real work does not come to pass through me, then I am a liar. Therefore, why is the world hostile to me and why does it not see my accomplishments? If I succeed in doing that work in Islam's support which ought to be done by the promised Masih and the promised Mahdi, then I am truthful and if nothing is achieved and I am dead, then let all be witness that I am a liar". (Akhbar Badr, Qadian Number, Vol. 29, P. 4, dated July 2-19, 1906; Qadiani Mazhab Section 7, No. 39)

Mirza's prediction came true. He died and nothing was achieved. The world saw the finale of this fake sire. Eighty-five years have passed since his death and "the pillar of Isa-worship" has not yet crumbled; faith in Trinity has not yielded to monotheism; and Christianity has seen no impediments; only Mirza's loquacity has gone bottom-side up! His ravings only helped to spiral a greater ascendancy for the Christians.

In consequence the world must go on calling Mirza, as he wished to be called, a liar, a liar, a liar till his Day of Reckoning!

Let me tell you. We need logic and this isnt even 1 percent of what i could post. Mirza proved himself to be a liar. I do not know why people will remain so blind.


BTW Shia hadiths can be flawed as they do not consider any of their books sahih so when you quote check the hadiths first.

Please reply to these claims and then i will post more.

sallam

Edited by salmany, 15 February 2003 - 03:33 PM.

[salmany]

sallam

"O Shia nation! Don't insist that (Syedna Imam) Hussein is your savior because I tell you truthfully that today there is one among you who is greater than Hussein." (Dafe alBala P.13, Roohani Khazain Vol.18 P.233)

Mirza Sahib writes in his book, Aijaz-e-Ahmadi:
"There is great difference between me and your Hussein
Because I am getting every moment help from God
But Hussein? Just recall the plains of Karbala
Till now you are crying, so just ponder!"
(Aijaz-e-Ahmadi, Roohani Khazain Vol.19 P.181)

He expresses his glory:
"I am touring Karbala every moment
100 Husseins are always in my pocket."
(Durre Sameen Persian P.136)

He writes further:
"I am the victim of Love but your Hussein was murdered by the enemies. The difference is quite clear and obvious." (Aijaz-e-Ahmadi P.81, Roohani Khazain Vol.19 P.193)

AStagfurullah !!!!!


Another inspiration of Mirza says:
"Anta Madinatul ilm - You are City of Knowledge" (AlBushra Vol.2 P.61)

hehehe..Our Master and Lord Holy Prophet Muhammad  said: Ana Madinat-ul-'Ilm wa Ali Baaboha - I am the City of Knowledge and Ali is its gate. But this Qadiani Krishan says that he is the city of knowledge!



Allah will curse these type of people.

Tell me whose the greatest man to step fut on earth? Was it muhammad (saw) or Ahmad (la)?

sallam

Edited by salmany, 15 February 2003 - 03:49 PM.

[Peer]

Aslamo 3alikum,

Ahmadi Mahdi:

Quote

The hadith that I quoted, I do not know if it exists in Shia sources, however its meaning does exists both in the Quran and the Shia sources. The Hadith that I quoted is believed by most Sunnis to be authentic, it is narrated in Sahih Muslim. I know many of you do not consider it Sahih. The Wahhabis have even left a place to bury Jesus . They interprete the Hadith to be as "near" the grave as opposed to "in" (although thats the word in the Hadith). It is quite erranous and discusting to every sane Muslim to think the grave of the Messenger of Allah, The Seal of the Prophets (s.a.w.) would ever be dug up.

So, you are saying that the meaning of that hadith do exist in Quran, then what is so disrespectful about it?

I dont get the relation of my question with the verses of Quran you provided and with the sayings of Imam you posted..

My question was about burrying Prophet Jesus INSIDE the grave of Rasoolillah pbuh .

----------------

Right, so he didn't perform Hajj, because he had a fear that he would be killed...

How come his first two Khalifas (caliphs) were able to Perform hajj?

The first Caliph, Al-Haaj Hakeem Noor-ud-Din

His name shows that he performed Hajj more than once..

Same is the case with second Caliph, Al-Haaj Mirza Bashir-ud-Din Mahmood Ahmad

So, how were they able to perform the Hajj?

-----------

3) What is this book? Jawahirul Asrar, p. 55

Ahmadi Book?

ma'salama

[salmany]

sallam

Quote

Salmany, do you seriously believe Sunni "scholars" (thats what they like to call themselves) when they say all Shia are apostates?

Dont confuse yourself with the wahabis who call themselves sunni.

Quote

3:104. And hold fast, all together, to the rope of Allah and be not divided

The PRophet (saw) predicted that this ummah will divide into 73 sects. And you know why it got divided? Because of our noble sahaba. Yes my sahaba and yours.


Anyway kindly reply to my predictions. Also please do not quote any absurd source that goes according to you. If you wish to do so give me permission to i will tear your beliefs apart in a second.

sallam

[salmany]

sallam

Anway to my real post:

Quote

Muhammad has again come down among us.  His new position is
an improvement on his earlier visitation.  If any man wishes to see Muhammad, akmal, then he should see Ghulam Ahmad, in Qadian.
(Al-Badr 25/10/1906)

now answer this. You say Muhammad (saw) was the greates man ever. ALSO you say that Ahmad is a REFLECTION of Muhammad (saw) although he is not Muhammad nor can he reach his status. However see this:

Quote

His new position is an improvement on his earlier visitation.

Two things. 1 mirza Qadiani was Muhammad (in flesh) himself OR Qadiani was a better version of Muhammad (saw), thus making him greater.

Now to make my point more valid:

Quote

It is possible for a man to attain a spiritual position higher than any other man; if any man wishes, he can rise even above Muhammad(s).(Al-Fadl 17/7/1922)

Thus over here they are saying that Ahmad did indeed think of himself to be a greater man then Muhammad (saw).


Ok i will continue. I assume the reason Ahamd didnt do Hajj was not because of his "fear" of being killed because his 2 khalifs did so.

Quote

A mere stay in Qadian is better than an optional Hajj in Mecca.(Aeena-e-Kamalat Islam p 352)

I think he didnt value Hajj to much. Rather he threw it in the trash.


Now lets continue :

Quote

“All those neither believe in Mirza nor confirmed him, are the children of prostitutes.”(Aina-e-Kamalat-e-Islam p 54)

“The AL-FAZAL” discovers the mystery that Mr Fazal, the eldest son of Mirza Ghulam Ahmad Qadiani did not acknowledge him as a prophet and Mr Fazal died with the same faith.  At the time Mirza Ghulam Ahmad was alive and he did not say his funeral prayer.

1.  Dear Qadianies now, just think and tell me, who was Mr Fazal Ahmad and what his mother was?  And about Mirza who had the honor of being husband of such a woman.  What a chaste family !!


We will continue :

Quote

Such is your command: that when you intend a thing, you say: 'Be' and it exists.(Haqiqatul Wahi p 105 Tadhkira p 525, 625, 826)

Not only have you made him equal to Muhammad (saw) but Allah to.

Quote

“ Nothing is like unto Him” (42:11).

Quote

Verily, when He intends a thing, His Command is, "be", and it is! 36:82

How sad you have taken this and goven the attribute to Ahmad.Astagfurullahh !


sallam

alot more to come !!!!

[Ahmadi_mahdi]

Peace
Lol Salman

You will tear our beliefs?

Its been a "problem" for the Saudi and Paki Goverment, and you, some internet dude is going to halt our Jam'aat

Good luck

Its not enough to copy/paste Anti ahmadiyya web sites you know, the quotes you give don't exist

The true belief of the Imam Mahdi (a.s.) about Imam Ali and his sons is what he wrote in his book, the Secret of Khalifat.

I would cast another eye, before trusting your quotes

It is inevitable that when you don't have any legitimate arguments you take yourself to make your own, a false man doesn't have to be proven false by false notions. Of course I know you didn't make them up, only your mullahs or anti-Ahmadiyya web sites did.

2: 43. And confound not truth with falsehood nor hide the truth knowingly.

16: 106. It is only those who believe not in the Signs of Allah, who forge falsehood, and they it is who are the liars.


Hazrat Ali (God be pleased with him) was pious and immaculate in this life. He was one of those who are loved by God. He was the Elect of God and an eminently noble soul of his time. He was the 'Lion of Allah'. He derived the greatest pleasure from generous acts. His gallantry and valour were peerless. On the battlefield he was indomitable and invincible and did not budge and inch even in the face of an army. He passed his life in sublime humility. Among human beings, he had reached the highest peak of piety and virtue. He was foremost in charming away the sorrows of the stricken people. He used to search out the indigent people and the orphans and treated them generously. He was all help to the neighbours. In battles, he performed numerous feats of rare bravery. He displayed unique skill in handling sword and bayonet. But he was sweet in his talk. He was a superb orator. His illuminating talk penetrated the hearts and minds of the listeners and thus burnished the rusty minds. He who studied his statements felt illumined by his luminous arguments. He was a great elocutionist. He who came up against him was subdued and overwhelmed by his forensic eloquence. He was a paragon of virtue. He who denies his excellences, is a shameless creature. He looked after the helpless and commanded that the indigent or those not indigent should be fed. He had drunk deep at the fountain of the Holy Quran. He was gifted with a deep understanding of the mysteries of the Holy Quran. I saw him in a waking vision. He vouchsafed me the commentary of the Holy Quran and told me that it was his commentary and he was entrusting the same to me as its trustee. He then prayed that it might prove a blessing to me. I extended by hands and got the commentary. Then I thanked the august donor and the Omnipotent God. He was dowered with high moral excellence. He was firm and resolute. He was highly considerate and humble of temperament. He possessed radiant qualities. He always meant what he said and said what he meant. God -- the Lord of East and West knows that I cherish deep love for Hazrat Ali -- the 'Lion of God' and for his great sons. I am against a person who is against them.

From Sirr-ul-Khalifa (the Secret of Khalifat)

[Peer]

bro. Salmany

Did u recieved my PM?

I am asking this here, because last time also..u didn't reply so may be there is some problem...

ma'salama

[salmany]

sallam

Firstly i didnt get what you mean. And secondly as usual...the same way when Maluana Nadwi refuted Ahmad and he ran away you are ignoring my questions. Do you see the sources? They have page numbers go check them! And then tell me. dont assum thath there wrong. A guy who made 7 predictions saying if so and so happened he would be a liar and it happened doesnt deserve to be trustes. I also quoted sources for those predictions. Kindly answer my question.


yes i did bro peer !

sallam

Edited by salmany, 16 February 2003 - 02:39 PM.

[Ahmadi_mahdi]

Again Salman, you are making up a bunch of quotes, I already told you they don't exist.

If it for your heart's content, then how low is your faith!

Hazrat Mirza Ghulam Ahmad of Qadian, would never claim to be God or equal to Muhammed(s.a.) This is abusive lies and you participating in it is no surprise.

Below are some excerpt from the writings of His Holiness:

The life of the Holy Prophet, peace be on him, was a life of grand success. In his high moral qualities, his spiritual power, his high resolve, the excellence and perfection of his teaching, his perfect example and the acceptance of his prayers, in short, in every aspect of his life, he exhibited such bright signs that even a person of low intelligence, provided he is not inspired by unreasonable rancour and enmity, is forced to confess that he was a perfect example of manifestation of Divine qualities and was a perfect man. (Al-Hakam, 10th April, 1902, p. 5)

It is my belief that if, leaving the Holy Prophet, peace be on him, aside, all the Prophets who had preceded him had combined to perform the task and to carry out the reform which the Holy Prophet performed and carried out, they would not have been able to do so. They had not the heart and the strength which had been bestowed upon the Holy Prophet. If any one should say that this shows disrespect towards the other Prophets, he would be guilty of uttering a calumny against me. It is part of my faith to honour and respect the Prophets, but the Holy Prophet's superiority to all other Prophets is the principal part of my faith and my whole being is saturated with it. It is not within my power to exclude it. Let my unfortunate opponent, who is sightless, say what he pleases, but our Holy Prophet, peace be on him, performed a task, which all the others combined together, or separately, could not have performed. This is Allah's grace which He bestows upon whomsoever He so wills. (Malfoozat, Vol. II, p. 174)

In a pem he wrote:

After God I am inebriated with the love of Muhammad. If this is infidelity, then by God I am a great infidel.

That light of high degree that was bestowed on perfect man was not in angels, was not in stars, was not in the moon, was not in the sun, was not in the oceans and the rivers, was not in rubies or emeralds, or sapphires, or pearls; in short, it was not in any earthly or heavenly object. It was only in perfect man whose highest and loftiest and most perfect example was our lord and master, the Chief of the Prophets, the Chief of all living ones, Muhammad, the chosen one, peace be on him. That light was bestowed on this man and, according to their ranks, upon all those who bore the same colour to some degree.... This dignity was found in its highest and most perfect form in our lord and master and our guide, the immaculate Prophet, the righteous one, testified to by the righteous, Muhammad, the chosen one, peace be on him [Ayenae Kamalat-e-Islam, (Qadian, Riyadh Hind Press 1893); Now printed in Ruhani Khazain (London, 1984), Vol.5, pp. 160-162].

O all ye who dwell upon the earth, and O all human souls that are in the east or in the west, I announce to you emphatically that the true reality in the earth is Islam alone, and the true God is the God Who is described in the Quran, and the Prophet who has everlasting spiritual life and who is seated on the throne of glory and holiness, is Muhammad, the chosen one, peace be on him. The proof of his spiritual life and holy majesty is that by following him and loving him we become recipients of the holy spirit and are favoured with the bounty of converse with God and witness heavenly signs [Tiryaqul Quloob, Now printed in Ruhani Khazain (London, 1984), Vol. 15, p. 7].

There are so many more...

Anybody who would seriously ponder over Ahmadiyyat would know that this is an organization that fights for the honour of Muhammed, the Crown of all creation(s.a.)

[salmany]

sallam

Also brother. You people say that Isa died due to some verses which you interpret int he quran.Ill bring up the points:

1) All of our 4 imams according to you were disbeleivers because they beleived he would return.

2) Imam muslim and bukahri and every muhaddith amongst the ahly sunnah commited kuffar by beleiving so.

3) The scholars such as imam jafar,zainul abideen, imam Baqir, ibn hazm , Tabari, etc all the scholars were utterly confused on this and wrong.

4) Ahamdis claim that the narration on isa are weak.

Now my answer:

The status of the Hadiths on Descent

Imam Tuwayjari has stated that there are fifty five Marfu Hadiths on this subject, and most of which occupy the status of Sahih (Perfect) and the rest are Hasan (Good). Imam Suyuti has mentioned sixty five in his book, ‘The Descent of I`sa in the Last Era’ and Allahmah Muhammad Anwar Shah Kashmiri has gathered seventy five Hadiths and thirty six narrations from the Sahabas referring to the descent of I`sa  and Sheikh Abdul Fattah Abu Guddah, who has carried out valuable research work on this book has added another ten Hadiths which came to his attention during the research. There are still some Hadiths which were not included by them. Due to all these Hadiths the scholars have unanimously agreed that the Hadiths on the subject of I`sa’s  descent have reached the count of Mutawatir. Great Mufassirs such as Imam Tabri, Imam Alusi and Ibn kathir have stated in their tafsirs, when clarifying the verses indicating towards I`sa’s descent, that the Hadiths on this subject have reached tawatur and the Ummah has unanimously agreed upon this. All major books and compilations of Hadith have narrated part of these Hadiths including the six most commonly accepted and authentic books, popularly known as ‘Sihah Sittah’. Many scholars like Allamah Shawqani, Allamah Kawthari and Allamah Anwar Shah Kashmiri have written books compiling just the Hadiths on I`sa’s  descent.

Now unless you say the scholars of ahly sunnah are kaffirs go ahead. If you say the sahab were go ahead. If you say the 12 imams and the 4 imams were go ahead.

sallam

[salmany]

sallam

LOL are you now runnngin away? Have you checked these quotes? That was fast !!!

I said no ASSUMPTIONS. The same wya you quote any hadiths that helps you so will I. You go check and so shall I. If you do not that is not my fault! That means you simply dont want to. Kindly answer my predictions and the quotes. That simple.

sallam

[Ahmadi_mahdi]

'And He [Allah] reveals not His secrets to any except the one whom He chooses, namely, His Messenger


One objection is raised that the Founder of the Ahmadiyya Movement had offered a prayer in opposition to Maulvi Sanaullah Sahib that of the two, the one who was in the wrong should die in the lifetime of the one who was in the right and as the former died in the lifetime of the latter it follows that he was in the wrong.

The truth of the matter is that among the divines who had been challenged to a prayer duel (mubahilah) by the Promised Messiah, peace be on him, in his book Anjam Aatham, Maulvi Sanaullah Sahib's name was also included. He was, however, afraid to take up the challenge and never indicated any inclination towards accepting it; but possibly under some pressure on the side of the non-Ahmadi public, he challenged the Promised Messiah, peace be on him, to a prayer duel (mubahilah) in his paper the Ahle Hadees of 29 March 1907. With reference to this challenge the Promised Messiah, peace be on him, wrote in his book Ijaz Ahmadi:

I have seen the announcement of Maulvi Sanaullah of Amritsar in which he claims that has a sincere desire that he and I should pray that the one of us who is in the wrong should die in the lifetime of the one who is in the right.

He added:

He has made a good proposal, I trust he will keep to it. (Ijaz Ahmadi, p.14)

The Promised Messiah, peace be on him, accepted this challenge of Maulvi Sanaullah Sahib and announced:

If he is sincere in his challenge that the untruthful one should die before the truthful one then surely he will be the first to die. (Ijaz Ahmadi, p.36)

When Maulvi Sanaullah Sahib found that the Promised Messiah, peace be on him, had accepted his challenge to a prayer duel (mubahilah) he was overcome by fear and began to make excuses. He wrote:

I neither am nor do I claim like you that I am a prophet, or a messenger, or a son of God, or a recipient of revelation. I cannot, therefore, dare to enter into such a contest. Your purpose is that if I should die before you, you will proclaim that as a proof of your righteousness and if you pass on before me (a good riddance), then who will go to your grave to call you to account? That is why you put forward such stupid proposals. I regret, however, that I dare not enter into such controversy and this lack of courage is a source of honor for me and is not a source of humiliation. (Ilhamat Mirza, p. 116)

This declaration by Maulvi Sanaullah Sahib came as a great shock to his followers and he was subjected to heavy adverse criticism, whereby he was moved to proclaim:

Followers of the Mirza, if you are truthful, come forward and bring your leader with you. The same place, namely, the Idgah of Amritsar, where you have previously experienced heavenly humiliation in a prayer duel with Sufi Abdul Haq Ghaznavi, is still there. So bring him who has challenged us to a prayer duel in his book Anjam Aatham and confront him with me, for so long as there is no final decision with the prophet nothing can bind all his followers. (Ahl-i-Hadees, 29 March 1907)

Maulvi Sanaullah Sahib might have hoped that the Promised Messiah, peace be on him, would pay no attention to his hyperbolic boast and that he would thus extricate himself from an unpleasant situation. However, when the Promised Messiah, peace be on him, read this announcement of his, he directed the Editor of Badar to announce:

In reply to his challenge I wish to convey to Maulvi Sanaullah Sahib the good news that Hazrat Mirza Sahib (the Promised Messiah) has accepted his challenge. (Badar, 4 April 1907)

This announcement upset Maulvi Sanaullah Sahib and being frightened he announced:

I have not challenged you to a mubahilah, I have only declared my willingness to take an oath, but you call it a mubahilah, whereas a mubahilah involves the parties taking oaths in a contest against each other. I have declared my readiness to take an oath and have not issued a challenge to a mubahilah. Taking an unilateral oath is one thing and mubahilah is quite another. (Ahle Hadees, 19 April 1907)

Perceiving that Maulvi Sanaullah Sahib was not prepared to take a definite stand, the Promised Messiah, peace be on him, published an announcement under the heading:

Final decision concerning Maulvi Sanaullah Sahib, and concluded it with the statement:

Now Maulvi Sanaullah Sahib may write in response whatever he pleases. In case he accepts the challenge to a mubahilah he should record his acceptance of it over his signature.

In answer to this, Maulvi Sanaullah Sahib wrote as follows:

The Quran says that the evil-doers are granted respite by God. For instance, it is said: 'The Gracious One grants respite to those who are in error' (19:76); and: 'We grant them respite so that they might multiply their sins' (3:97); 'God will leave them to flounder on in their transgression' (2:16); and: 'The fact is that We provided for them and their fathers and they remained in enjoyment of Our provision for a long time' (21 :45). All these clearly mean that God Almighty, grants respite and bestows long life on liars, deceivers, disturbers of the peace and disobedient ones, so that during the period of respite they should add to their evil deeds. (Ahle Hadees, 26 April 1907)

Thus Maulvi Sanaullah Sahib not only rejected the challenge of the Promised Messiah, peace be on him, to a mubahilah, but also put forward a principle that liars, deceivers, disorderly people and disobedient ones are granted long life. Thereupon God Almighty granted long life to Maulvi Sanaullah Sahib according to the principle which he had put forward and brought about the death of the Promised Messiah, peace be on him, thus confirming that according to his own declaration Maulvi Sanaullah Sahib was a disorderly and disobedient person and was a liar and a deceiver.

[Ahmadi_mahdi]

This prophecy relating to Abdullah Atham is a sign for Christians in general and Indian Christians in particular.
It is one out of a series of prophecies which the Promised Messiah published against a hostile group of Christians. They should serve as a Sign for Christians.

I do not know, dear reader, whether you are aware of the vile attacks which Christian missionaries made in those days on the person and character of the Holy Prophet (on whom be peace and the blessings of God). These attacks used as their excuse beliefs which Muslims falsely attributed to Islam, also some false Traditions which crept into the literature of Islam. At the time of Hazrat Mirza Sahib, these attacks were at their worst. Moved by the boldness of these attacks Hazrat Mirza Sahib decided to attack back. The result at last was that Christians found themselves unable to stand against him. They left the field and abandoned their foul methods. Their present attitude and style of writing against Islam is different. Among vilifiers of the front rank at the time was one Abdullah Atham, a retired civil servant. It so happened that a public debate was arranged between Hazrat Mirza Sahib and Abdullah Atham. The debate was held at Amritsat, and h1 this debate Abdullah Atham suffered disgrace. He employed devices of various kinds but could make no impression. He sank low in the estimation of both Christians and others. In the debate was raised the subject of miracles. Because of this, it seems, God did not let the debate go without a miracle. Hazrat Mirza Sahib had the revelation:

'In this debate the party which follows falsehood deliberately, which has abandoned the True God, and which seeks to make God of a mere man will drop in Hell. This will happen within fifteen months, i.e. within a period counted at the rate of one month to every day of this debate, the only condition being that the party should not retreat from its position'.
In his last paper for the debate, Hazrat Mirza Sahib included this prophecy and declared that the prophecy would prove that the Holy Prophet (on whom be peace and the blessings of God), whom Abdullah Atham in his book Andruna-i-Bible (lit. 'Inner Nature of the Bible') had described (God forbid) as the Dajjal, was a true Prophet and Messenger of God.
The prophecy consisted of two important parts: (1) that Abdullah Atham (who sought to prove that Jesus was God) would go to Hell because of his deliberate fault-finding and vilification; (2) that if he should feel repentant and realize his mistake, he would be saved from this punishment. Or, if he did not change his attitude but persisted in hostility and fault-finding, and yet escaped punishment, the prophecy would be untrue; on the other hand, if he should change but still met his death within fifteen months from the conclusion of the debate, even then the prophecy would be untrue. The words of the prophecy clearly indicated that, according to God, Atham was due to live longer than fifteen months, but that he would die within fifteen months if he persisted in his hostility. A Little reflection on the words would show that the two steps of the second alternative lent greater grandeur to the prophecy than the two steps of the first alternative. The two steps of the first alternative were that if Atham persisted in hostility, then he would die within fifteen months. For Atham to persist in hostility and unjust opposition was natural and easy. He was a Christian writer who had written books in support of Christianity and against Islam. He held high social status and enjoyed valuable contacts with Englishmen.

For this public debate between Christians and Muslims, he had been selected as the Christian exponent in preference to other padres and preachers. Important Christian missionaries acted as his assistants. Such a man could be expected to continue to hold fast to all his Christian beliefs. Having done so much for the publicity of Christianity and played the role of exponent and advocate, one would not expect that he would, even for a moment, recant his belief in the godhead of Jesus or be impressed by the miraculous power of Islam to say that in that case he would die within fifteen months seemed a grand prophecy. But Atham was sixty-five and a man as old can be said to have completed his span of life. Were he to die it would not have been so extraordinary. But consider the other alternative. Were Atham to retreat from prejudice and hostility, he would be safe from death for fifteen months. It was far more difficult for Atham to retreat from his confirmed and settled attitude against Islam than to persist in it. And while death can be brought about by human hand, a guarantee of life for fifteen months cannot be given by anybody. The steps of the second alternative were evidently more difficult. The second alternative could make the prophecy more grand and more impressive. It appears that God chose the more difficult alternative. Atham, in spite of his circumstances, his associations, his position and his past, became overawed by God and the prophecy. The first sign of it occurred in the debate when Atham put his fingers over his ears and said that he had not called the Holy Prophet a Dajjal. After the publication of the prophecy everybody in the country was agog, anxiously awaiting the result. But God did not let fifteen months pass without more signs of Atham's retreat from hostility. Atham stopped all his work in support of Christianity. He stopped speaking and writing. A well-known preacher and author cannot at once retire into silence. The fact that Atham did so, proves that Islam had made some impression upon his mind, that at least he had come to think it wrong to attack, and perhaps even to resist Islam. But he showed this not by retiring into silence only. He suffered great mental anguish, a sort of hell. Feelings of guilt over his unjust hostility towards Islam mounted. He began to have strange hallucinations and admitted this to his relations and friends. He day-dreamt about snakes, rabid dogs, and armed men ready to attack him. These experiences cannot be produced through human agency. Snakes and dogs cannot be exploited for the purpose, and in India, because of the ban on the free use of weapons, armed men could not be found and paraded. These hallucinations constituted the mental hell into which Atham had fallen. It was the result of remorse, of feelings of guilt over his support of Christianity and hostility to Islam. This mental hell was a substitute for the physical Hell to which he would have had to go had he stuck to his antipathy to Islam. If his faith and trust in Christianity had remained as before, if he had continued to regard Islam as false as he had done before, he would not have suffered the delusions and hallucinations which he did. He would not have suffered from fear of snakes and dogs as he did. If he continued to feel sure that God was not against him, why did these mean animals seem so fearful to him? Why did he abandon all writing and speaking on behalf of Christianity? Why did he go from town to town in dread of something?

In short, God chose to fulfil the second part of the prophecy, the part which predicted Atham's retreat from his excessive attachment to Christianity and excessive hostility to Islam. This part of the prophecy was less likely to be true. Atham began to have doubts about Jesus's divinity. The truth of Islam began to dawn upon his mind. On his retreat God completed the second step of this part of the prophecy. Atham was saved from death even though fear and guilt had driven him very near it. The promise of God came true. He was saved because he had retreated.

This was a grand prophecy fit to open everybody's eyes. But if nothing had been said or done about it after the appointed time was over, critics of Hazrat Mirza Sahib would after a time have gone on to say that Atham had made no retreat whatever, that it was a concoction on the part of Hazrat Mirza Sahib and his followers. To make the truth of the prophecy even more clear, God roused a group of Christians and Muslims to say that the prophecy had proved untrue and that Atham had not died within the appointed time. They were told that the prophecy could be fulfilled in two alternative ways, and it had been fulfilled in the second way. But the critics did not agree and went on to say that Atham had not retreated. At this, Hazrat Mirza Sahib invited Atham to declare on oath that his Christian and Muslim supporters were right and that during this time he had not entertained the least thought of the truth of Islam and the falsehood of Christianity. Atham, however, refused to make any declaration on oath. He made a statement without oath that he still thought Christianity to be true. But thanks to God and His Power over the minds and thoughts of men, in the same statement he declared that his conception of the divinity of Christ was different from the conception of other Christians. This declaration only fulfilled the prophecy. The prophecy had said that the party which sought to make God of mere man would go to Hell. Atham admitted that he did not think Jesus Christ was God. Notwithstanding this declaration, Atham was asked if he would make a declaration on solemn oath that he had entertained no doubts whatever about the truth of his religious beliefs, that the truth of Islam had not made the least impression upon him, and that during all this time he had continued to hold the thoughts and beliefs which he had held before. While inviting Atham to make this declaration on solemn oath, Hazrat Mirza Sahib himself declared that if, in the event of such a declaration on oath, Atham did not meet with divine punishment, he would admit his falsehood. He also promised to offer a cash reward of Rs 1,000 if Atham was able to take the oath. Atham wrote in reply that oath-taking was not permitted by his religion. This was strange because in the New Testament the disciples are said to have taken different kinds of oaths. In Christian states nobody is appointed to high office unless he takes the oath of allegiance. Even the king has to take such an oath. Judges, members of parliament, high civil and military officers have to take an oath. Witnesses in court have to take an oath. Christian courts, in fact, restrict oath-taking to Christian witnesses. Non-Christian witnesses only say, 'I declare before the ever-present and ever-seeing God,' etc. Therefore, if oath-taking, according to Christians, is the special privilege of Christians, Atham could not plead disability because of his religion. His plea was not honest. It was a device to escape the oath and its penalties. Atham had seen fearful scenes and had become convinced that if he took the oath he must die. That Atham refused to take the oath using false excuses becomes clear also from the fact that among Christians no important religious office is given to anybody unless he takes the oath of loyalty. Protestant Christians, and Atham was a Protestant, have to take two oaths, one of loyalty to the Church, the other of loyalty to the State. When these things were explained to Atham, he was completely silenced. The value of the cash reward offered to Atham if he was able to take the oath was raised gradually from Rs 1000 to Rs 4000. The condition of a year of waiting was dropped. Atham could claim the cash reward as soon as he had taken the oath. But Atham knew that out of fear of his community he was trying to conceal the state of mind from which he had suffered for fifteen months. Knowing all this he dared not take the oath. He spent the rest of his days in silence. All his writing and speaking against Islam was over. The preaching of Christianity was also over. The truth of Hazrat Mirza Sahib's prophecy became more plain than ever. The retreat of Atham from his belief in the godhead of Christ had, in a way, been admitted by Atham himself. That his earlier thoughts about Islam underwent a change was proved by his refusal to affirm the contrary on solemn oath and by his reply on being challenged to take such an oath. (And yet in one of his papers for the debate at the end of which this prophecy was made, Atham had tried to prove that Christ was God and that he possessed all the attributes of God in his person.)

The greatness and grandeur of this prophecy quickens the faith of every honest person. In it one can see the working of the Hand of God. Here was a sworn enemy of Islam, the leader of an important community and its advocate in controversy with another. He had spent all his life preaching and propagating one religion and propagating against another. This man came to entertain thoughts against his own religion and in favour of the other. This hardened antagonist also had terrifying day-dreams. In consideration of this change of attitude he was saved from the threatened death for full fifteen months. These things are beyond human power and human planning.

[salmany]

sallam

Ok and that has no relation with my other 7 predictions. The bottom line is this man did not participate and so you cannot say oh he got scared etc. Ahmad didnt prove anything. If the thing had taken place and the prediction had come true , yes ok. But since it didnt you proof here is incomplete or rather Nil, didt prove anything. However the prediciton i have given have all come true. Please comment on them.

BTW it doesnt matter if he was christian or jew ... if he out witted ahmad and revealed the truh abt him...Allah showed us what a liar he is.

srry

sallam

Edited by salmany, 16 February 2003 - 03:01 PM.

[Ahmadi_mahdi]

Jesus died a natural death

The first and the most crucial objection raised against us by our enemies is that we believe that Jesus of Nazareth died a natural death. To believe that Jesus died a natural death is said to be an insult to Jesus, an offense to the Holy Quran and dissent from the teaching of the Holy Prophet. Now, it is true that we believe Jesus to have died a natural death. But it is not true that to believe him to have died is to insult him or to offend the Holy Quran or to dissent from the teaching of the Holy Prophet. For the more one ponders over the subject, the more one becomes convinced that the offenses we are charged with do not follow from our belief in the death of Jesus. They follow rather from the belief that Jesus did not die but is alive in Heaven. We are Muslims, and as Muslims our first concern is to uphold the Greatness of God and the honor of His Prophet. True, we believe in all the Prophets of God. But our love and our regard for the Holy Prophet are the highest, for he sacrificed himself for our sake; he carried our burdens; he invited his own physical death to save us from spiritual death; he grieved so much for us. He gave up even the slightest comforts for our sake. He abased himself so that we should stand high. He planned for our lasting good and prayed for our eternal welfare. He would let his feet swell through standing long in prayer. Sinless, he prayed to cure us of our sins, to save us from Hellfire; he would pray till his prayer mat became wet with tears. He wept till his breast heaved like a boiling pot. He drew unto us the Mercy of God; he toiled for His pleasure, again for us. He caused us to be wrapped in the mantle of His Grace, the cloak of His Compassion. He strove to find for us ways by which we may also please God; means by which we may also achieve union with Him. What he did for us to make light our journey to God had not been done before by any prophet for his people. Fatwas of Kufr only please us. We would rather have the Fatwas than hold Jesus an equal of God, our Creator, Nourisher, Sustainer, and Guardian, One Who gives us our daily bread and the knowledge and guidance on which we depend for our spiritual welfare. Fatwas of Kufr are more welcome to us than that we should have to believe that Jesus is alive in Heaven without food or drink, even as God lives for ever without food or drink. We hold Jesus in honour. But why? Because he is a prophet of God, because God loved him and he loved God. Our regard for him is due to our regard for God. Can we hold him above God and dishonor God for his sake? Must we please the Ulema, but strengthen the hands of Christian missionaries, whose daily occupation is to find fault with Islam and the Quran? Must we let them think Jesus was God? For if he was not God, how can he be alive in Heaven? If he was man, why did he not die like other men? How can we, with our own mouths, say a thing derogatory to the Unity and Oneness of God? How can we harm the interests of true faith? The Ulema are free to do what they like; they may incite people against us, put us to death or stone us. We cannot give up God for Jesus. We would rather die than say that Jesus is alive in heaven as God's equal - Jesus who Christians think is the son of God and for whose sake they detract from the Oneness and Independence of God. If we had remained ignorant, it might have been different. But having had our eyes opened by a Divine Messenger, who has shown us the implications of God's Oneness, Majesty, Power, Greatness, Goodness, we cannot do so. Whatever the consequences, we cannot abandon God for the sake of a human being. If we did so, we cannot say where we should be. Honor belongs to God and comes from Him. When we perceive clearly that to believe Jesus to be alive is to insult God, we cannot regard this belief as true. We do not understand why belief in the death of Jesus entails an insult to Jesus. Prophets greater than Jesus have died and their death brought no humiliation to them. So the death of Jesus cannot be humiliating to him. But if, to suppose the impossible, we are confronted with the alternatives - God or Jesus - and if we must make a choice, certainly we will choose God. We feel certain that Jesus himself, who loved God with his mind, heart and soul, would never have been reconciled to a position which entails honor to Jesus but dishonour to God and His Oneness. The Holy Quran teaches us the same:

'Surely, the Messiah will never disdain to be a servant of Allah, nor will the angels near [ unto God]'.9

Death of Jesus taught by the Holy Quran and Hadith

We are bound by the Word of God. We have in the Quran;:

'And I was a witness over them as long as I remained among them, but since Thou didst cause me to die, Thou hast been the Watcher over them and Thou art Witness over all things.' God in the name of Jesus declares that Christians became corrupt after the death of Jesus. While he lived, they and their beliefs remained uncorrupt. Reading this in the Quran, how can we think Jesus is not dead but alive in Heaven?

And we also read in the Holy Quran:

'O Jesus! indeed I will cause thee to die and exalt thee to Myself, and will clear thee of[the charges of those who disbelieve, and will place those who follow thee above those who deny thee, until the Day of Resurrection.''10

Jesus was exalted (or raised) ~o God after his death. The words 'exalt thee' or 'raise thee' come after the words 'cause thee to die'. We must observe the ordinary rules of language. What is mentioned first, must take place first. But maybe the Ulema know these rules better than God. Maybe they think that although 'raising to God' occurs later in the verse, it should have been earlier. But God is Wise beyond conception. He knows best how ideas should be expressed. In His speech, there can be no error, no deviation from the correct word order. He is our Creator and we are His creatures. We dare not find errors in His speech. We are ignorant and He is All-Knowing. How can we point to faults in His speech? But the Ulema seem to think there could be errors in the speech of God but not in their understanding of it. We cannot say this; for we see only perdition in such a thought. While we have eyes, we cannot fall into a pit. While we know, we must turn away the cup of poison held to our lips. After God, we love only the Holy Prophet Muhammad (on whom be peace and the blessings of God). He is the greatest of all prophets, the greatest of all benefactors. No other human being, prophet or not, has done even a fraction of what the Holy Prophet has done for us. We can hold no one in greater honour. It is impossible for us to think that Jesus, the Messiah, is alive in Heaven while Muhammad, our Holy Prophet, lies buried in the earth. We cannot think so. We believe that in spiritual rank the Holy Prophet stands much higher than Jesus. How can it be that God raised Jesus to Heaven on the slightest sign of danger to his life, but did not raise the Holy Prophet even as high as the stars when the Holy Prophet was pursued by his enemies from place to place? If it is true that Jesus is alive in Heaven, we cannot feel more dead. We cannot tolerate the thought that our master is dead and buried, while Jesus is alive and in Heaven. We feel humiliated before Christians. But thank God, this is not so. God cannot have treated and has not, in fact, treated our Prophet in this way. God is the Lord of all lords. He himself called the Holy Prophet the Chief of mankind. Having called the Holy Prophet the Chief of mankind, he could not have taken more care of Jesus. For the sake of the Holy Prophet, God shook the world. Whoever thought of humiliating him, himself met with humiliation. Could God Himself have disgraced the Prophet and given his enemies the chance to gloat over the disgrace? The thought that the Holy Prophet Muhammad is buried in the earth and Jesus of Nazareth is alive in Heaven makes my hair stand on end. I find it both astonishing and depressing, therefore I find myself declaring, 'No, God cannot do such a thing.' He loves the Holy Prophet Muhammad more than He loves anyone else. He could not have let him die and be buried and have let Jesus ascend to Heaven. If any man deserved to remain alive and to ascend to Heaven it was our Holy Prophet. If he died in the usual way, other prophets have died in the same way. Knowing the high rank which the Holy Prophet Muhammad holds in the Sight of God, we cannot think for a moment that he could have received at the hands of God treatment inferior to that which Jesus had had at His hands. We cannot think that at the time of Hijra when the Holy Prophet sought refuge in the cave Thor, to reach which he had to mount the shoulders of Abu Bakr, God sent no angels for his rescue; but when the Jews set out to grapple with Jesus, God raised him to the Fourth Heaven to save him from the murderous designs of the Jews. In the battle of Ohud, the Holy Prophet had only a few friends left around him when the enemy attacked him. God did not send any angel, nor did he create a phantom, so that the enemy could attack this phantom instead of the Prophet, and break the phantom's teeth instead of the Prophet's. God let the enemy attack the Prophet himself and when the Prophet fell down as if dead, the enemy raised cries of joy and declared they had (God forbid) killed Muhammad, the Prophet. But in the case of Jesus, God did not let the slightest pain or discomfort trouble him. As soon as the Jews resolved to lay hold of him, God raised Jesus to Heaven, and in his place caught hold of one of his enemies and, making him the same in appearance as Jesus, had this enemy of Jesus put on the cross instead of Jesus! We are amazed at what can happen to some people. On the one hand they claim such great love for the Holy Prophet; on the other, they themselves tend to dishonour and disgrace him. And they do not stop at this. They go further and award Fatwas of Kufr against those who refuse to subscribe to beliefs which amount to ranking another one superior to the Holy Prophet. We wonder what they mean by Kufr. To esteem the Holy Prophet higher in rank than others, to attribute to him the spiritual eminence which belongs to him - is it Kufr? Those who hold the Holy Prophet the highest in love and esteem, are they Kafirs (unbelievers)? If this is Kufr, then, God be our witness, we value this Kufr many times more than the Iman (belief) of those who attribute Kufr (unbelief) to us. Very appropriately did Hazrat Mirza Ghulam Ahmad, the Promised Messiah, express this thought when he said:

'Intoxicated am I after God with the love of Muhammad. If this be Kufr, then, by God, I am the most hardened Kafir.'

Some day we must all die, present ourselves before God, and answer for ourselves. Why should we fear any humans? What harm can come to us from them? We fear only God and we love only Him. After Him, we love and honour the Holy Prophet the most. If for the sake of the Holy Prophet we have to sacrifice the honour, interests and the good things of this world, we will find it easy enough. But dishonour and disrespect to the Holy Prophet we cannot bear. Knowing how very holy he was, what spiritual knowledge and insight he had and how close was his contact with God, we cannot think for a moment that God loved some other man or prophet more than He loved our Holy Prophet. If we entertained such a thought we would be more deserving of punishment than others. We know too well that those who denied the Holy Prophet challenged him and asked him if he could perform the miracle of ascent to Heaven. They said:

We will not believe except if- you ascend to Heaven. And we will not believe in your ascent unless you bring to us from Heaven a Book which we may then read."11

In reply to this challenge, God did not empower the Holy Prophet to show the miracle which those who denied the Prophet asked him to show. Instead, God made the Prophet say:

'Only my God is free from all weaknesses. As for me, I am a mere man.' 12

And yet, as the Maulvis teach, when the enemies of Jesus confronted him with a similar challenge, God raised him to Heaven. When the Holy Prophet is challenged and asked to ascend to Heaven, ascent to Heaven is declared by God to be inconsistent with humanity. But when Jesus is similarly challenged, he is raised to Heaven without the least hesitation. If this be true, will it not follow that Jesus was not man but God? We seek refuge with God from this wild thought. Will it not imply that Jesus was spiritually superior to our Holy Prophet and more dearly loved by God? But we know, and it is as evident as the sun, that the Holy Prophet Muhammad is the best, the highest, in the hierarchy of prophets. Knowing this, how can we think that the Holy Prophet should not rise to Heaven but instead die in the normal way and be buried here on this earth, while Jesus should go to Heaven and remain alive for these two thousand years? Now, it is not merely that our feeling for the Holy Prophet is strong. It is a question also of his truth, the truth of his claims. Did not the Holy Prophet say:

'If Moses and Jesus had been alive, they would have had to believe in me and follow me.'l3

If Jesus is alive, the claim of the Holy Prophet that in that case Jesus would have had to follow him has to be set down as false. The Holy Prophet's words are significant and clear. If, says he, Moses and Jesus were alive. This 'if' means that the two are not alive. Moses is not alive, nor is Jesus. This is an important declaration by the Holy Prophet bearing on the subject. After hearing this declaration, no true follower of the Prophet can think that Jesus is alive in Heaven, because, if Jesus is alive, this declaration of the Holy Prophet turns out to be false, as also his knowledge of the subject. For is not Jesus dead according to him? There is another important statement by the Holy Prophet. During his last illness, the Holy Prophet said to his daughter Fatima:

'Once in every year, Gabriel recited the Quran to me. This year he recited twice. He also told me that every succeeding prophet has lived to half the age of his predecessor. He told me that Jesus. son of Mary, lived to a hundred and twenty years. Therefore, I think, I may live to about sixty years.'14

The statement is an inspired one. The Holy Prophet does not say anything on his Own, but reports what he received from Gabriel the angel of revelation. The important part of the statement is that Jesus lived to a hundred and twenty years. According to the New Testament records, Jesus was about thirty-two or thirty-three years old when the event of the Cross took place and Jesus 'ascended' to Heaven. If Jesus really did 'ascend', his age up to the time of the Holy Prophet comes to about six hundred years, not a hundred and twenty. If what the Holy Prophet received from Gabriel is true, the Holy Prophet should have lived for at least three hundred years. But he lived only for sixty-three years. Yet, according to Gabriel Jesus lived for a hundred and twenty years. This important statement by the Holy Prophet proves that to think Jesus alive is against the teaching of the Holy Prophet, against what was revealed to him by God. In view of all this, how can we be persuaded to believe that Jesus is alive? How can we deny anything which the Holy Prophet has taught so clearly?

Companions of the Holy Prophet agreed on the death of Jesus

It is said sarcastically that for thirteen hundred years nobody but ourselves could spot the truth about the death of Jesus. All the doctors and teachers of Islam remained ignorant of it. The suggestion is that the consensus of early Muslims does not favour the view which we teach on the subject. But those who indulge in this sarcasm forget that the first exponents of Islam were the Companions of the Holy Prophet. The Companions first expounded the beliefs and practices of Islam to others. Then these others became the teachers of Islam, spreading to other parts of the world. Now as far as the Companions are concerned, they were united in teaching what we think today about Jesus. And could they have taught anything else? Could they have taught a belief derogatory to the Holy Prophet? Not only are the Companions one with us, but the first formal affirmation which the Companions of the Holy Prophet collectively resolved on was the truth of the death of Jesus. The first Ijma of the Companions set its seal on his death. For in the recorded Traditions we find that when the Holy Prophet died, the Companions were prostrated with grief They could not move, nor utter a word. Some were so deeply affected that they died a few days later, unable to bear the pangs of separation. Omar, indeed, was so afflicted by grief that he made up his mind not to believe that the Prophet had died. He unsheathed his sword and declared that whoever said the Prophet was dead would lose his head. He began to say that the Holy Prophet had disappeared from their midst temporarily, even as Moses had disappeared on a Call from God. Moses returned to his people after forty days, and so would the Holy Prophet. On his return, the Holy Prophet would call to account all those who had said unworthy things about him and had behaved hypocritically towards him. He would even put them to death or order their crucifixion. Omar was solemn and determined. None of the Companions dared to resist and deny what he said. Some were even persuaded by Omar's declaration. They began to think the Prophet had not died. Because of this, their dejection changed to delight. The signs of it were on their faces. Those who had their heads bowed with grief raised their heads. Others, who were not so overcome by grief and who could also see far into the future, sent out one of their number to fetch Abu Bakr. Abu Bakr was not in Medina when the Holy Prophet died. The Holy Prophet had permitted him to go, because his condition seemed to have improved. This Companion had hardly left the town when he saw Abu Bakr coming. On seeing Abu Bakr, the Companion could not contain himself Tears rolled down his cheeks. No words were necessary. Abu Bakr understood what had happened. He asked the Companion, 'Has the Prophet died?' In reply, the Companion not only confirmed the sad news but also told Abu Bakr what Omar had been saying, that 'whoever should say the Prophet had died would lose his head!' Abu Bakr heard this and at once made for the place where the Holy Prophet's dead body lay. He lifted the mantle which covered him and knew at once that he had died. The pain of separation from his beloved friend and leader made his eyes wet. He bent low and kissed the Prophet's forehead and said:

'By God, you will not suffer more than one death. The loss mankind have suffered by your death is greater than the loss they suffered by the death of any other prophet. You need no praises, and mourning cannot reduce the pangs of separation. If we could but avert your end, we would have done so, with our lives.'

Abu Bakr said this, and covered the Prophet's face; then he went to the spot where Omar was speaking to the Companions. Omar, of course, was telling them that the Prophet had not died, but had only disappeared temporarily. Abu Bakr asked Omar to stop for a time and let him speak to the assembly. Omar did not stop but went on. Abu Bakr turned to some of the Companions and started telling them that the Holy Prophet had really died. Other Companions turned to Abu Bakr and began to listen to him. Omar also was compelled to listen. Abu Bakr recited from the Holy Quran:

'The Holy Prophet is but a prophet. There have been prophets before him and they had all died. If he also should die or be put to death, would they turn back upon him?'15

'Thou (O Muhammad) art surely going to die and they surely are going to die.'l6

Having recited these verses, he went on to say:

'O ye men, whoever amongst you worshipped Muhammad, let him know that Muhammad is dead, and whoever amongst you worshipped Allah, let him know that Allah is Living, there is no death for Him '17

When Abu Bakr recited the verses of the Holy Quran and pointed to their meaning, the Companions realized what had happened. The Prophet had died. They began to cry. Omar is reported to have said that when Abu Bakr recited the verses out of the Holy Quran, and their meaning suddenly dawned upon him, it seemed as though the verses had been revealed on that day, at that moment. His legs could no longer support him. He staggered and fell down in a paroxysm of grief. This account of what passed between the Companions at the Holy Prophet's death proves three important things: Firstly, it proves that the first formal and collective expression of opinion upon which the Companions resolved after the death of the Holy Prophet was that all prophets before the Holy Prophet had died. There was no exception. If the Companions present on this solemn occasion thought that some earlier prophets had not died, they would have stood up and pointed to the exceptions. They could have said that at least Jesus had been alive in Heaven for six hundred years. It was wrong to say that all the earlier prophets had died. If some could remain alive, why not the Holy Prophet? Secondly, it proves that the Companions' belief that the earlier prophets had died was not a mere matter of opinion: it was a truth recorded in the Holy Quran and taught clearly by the Holy Book. When Abu Bakr recited the verses, the Companions received them without demur. If the truth of the death of the earlier prophets was not contained in these verses, they could have said that, although the earlier prophets had really died, the verses recited by Abu Bakr were not relevant. The fact, therefore, that Abu Bakr recited the verse 'and there had been [other] prophets before him' to prove the death of earlier prophets, and the fact that the Companions, who heard this verse and heard Abu Bakr's argument based upon the verse, not only remained silent but began to rejoice over it and went about the town reciting it, proved beyond doubt that the Companions agreed entirely with Abu Bakr's interpretation of the verse. Thirdly, it proves that whether or not the Companions believed in the death of other prophets, they certainly did not think that Jesus was alive in Heaven. All accounts of this important incident and the important speeches made on this occasion show that even Omar, in the height of his excitement, threatening to kill those who should say the Prophet had died, could cite the analogy only of Moses who disappeared for forty days from amongst his people. Even Omar did not cite the analogy of Jesus. If the Companions had believed That Jesus was alive in Heaven, could not Omar, or the Companions who thought like him, have cited the analogy of Jesus? The fact that they cited only the analogy of Moses proves that they did not believe That Jesus had not died, or that he had even had an experience similar to that of Moses.

Family of the Holy Prophet agreed on the death of Jesus

Besides this unanimity of opinion among the Companions, opinion held in the family of the Holy Prophet also supports the belief that Jesus died in the normal way. Imam Hasan, recounting the events relating to the death of Hazrat Ali, is reported to have said:

'The man who has died today is without an equal in many respects. He had none like him either amongst his predecessors or among his successors. When the Holy Prophet sent him to battle, he had Gabriel on his right and Michael on his left to assist him. He never returned from a battle except as victor. He left seven hundred Derhams as a bequest. He had saved this to purchase a slave's freedom. He died during the twenty-seventh night of the month of Ramadhan, the same night that the spirit of Jesus was raised to Heaven.'18

from this remark of Imam Hasan it appears that even according to the family of the Holy Prophet Jesus died in the ordinary way. Unless they believed this, Imam Hasan could not have said that Hazrat Ali died the same night that Jesus's spirit ascended to Heaven. Besides the Companions of the Holy Prophet and his family, later doctors of religion have also testified to the death of Jesus. They were devotees of the Holy Quran, of the utterances of the Holy Prophet, of opinions held by the Companions and by the family of the Holy Prophet. It seems that whether or not Jesus had died did not strike them as a very important question. Therefore they did not pronounce on the question as such. Nor have their views on the subject been preserved. But as far as the recorded opinions of the later doctors of Islam go, these leave no doubt that even they believed Jesus had died. It is recorded in Majma-al-Bahar that, according to Imam Malik, Jesus died in the natural way. In short, the Holy Quran, the Traditions, the consensus of opinion among the Companions and the family of the Holy Prophet, and the opinions of the doctors of Islam all support belief in the death of Jesus. All of them teach that Jesus died like all mortals. It is wrong, therefore, to say that by attributing death to Jesus we dishonour Jesus, and that therefore by implication we deny the Holy Quran and the Traditions of the Holy Prophet. We do not dishonour Jesus. Instead of dishonouring Jesus, we have a genuine conception of the Oneness of God and point to the high spiritual rank to which our Holy Prophet belongs. We honour Jesus, because Jesus himself would not have subscribed to a belief which is derogatory to the conception of the Oneness of God; which helps shirk (associating others with God), and detracts from the spiritual status of the Holy Prophet.

Now, dear reader, you can see for yourself who is in the right: we or our opponents. Is it for them to be offended by us, or for us to be offended by them? They set up a man as the equal of God. They propose a belief which entails indignity to the Holy Prophet; it is they who lend support to the enemies of Islam, they who weaken Islam.

Second coming of the Messiah means coming of follower of the Holy Prophet

The second objection levelled against us is that, contrary to the accepted Muslim belief, we hold that a follower of the Holy Prophet has appeared amongst us as the Promised Messiah. To hold this belief, we are told, is contrary to the Traditions of the Holy Prophet, as, according to these Traditions, the Messiah is Jesus, son of Mary, due to return from Heaven when the time comes. Now, it is quite true that we regard the Founder of the Ahmadiyya Movement, Hazrat Mirza Ghulam Ahmad of Qadian (Gurdaspur, Punjab, India), as the Promised Messiah and Mahdi. And why not? The Holy Quran, the Traditions, and ordinary common sense declare that the first Messiah died in the normal way; so our belief that the Promised Messiah was to come from among the followers of the Holy Prophet cannot be against the Holy Quran and the Traditions. The Holy Quran declares that Jesus is dead. The Traditions say the same thing. If, therefore, the Traditions promise the advent of a Messenger described as the son of Mary, this promised one can only be a follower of the Holy Prophet, not the Messiah of Nazareth who died in the normal way. It is said that even if the Quran and the Traditions declare the death of Jesus, son of Mary, we should continue to expect the second coming of the self-same son of Mary. For is not God All-Powerful? Can He not resuscitate the dead Messiah and send him back to the world? If we did not cherish such a hope and such a thought, we should be denying the Power of God. But our position is very different. We do not deny the Power of God. We believe that God is All-Powerful. Because God is All-Powerful, He has no need to resuscitate the Messiah of Nazareth. He can raise a teacher from among the followers of the Holy Prophet, install him as the Promised Messiah and charge him with the duty of reforming the world. We fail to see how anyone who deliberates over this subject n a proper manner can insist that the Power of God requires God to bring the first Messiah back to life. Such a thing is against all ordinary canons. It is everyday experience that a person who can afford to have a new one hates to have an old coat turned for longer use If he needs a new coat, he throws away the old one and gets a new one. It is the man who cannot afford one who wants the old coat turned or altered to be used again. It is the poor man who takes excessive care of his things. God is not poor. He is Powerful. If He finds-- that His servants need someone to guide them, He does not have to put life into a dead prophet. He is able to raise one from amongst His living servants to reform and lead the rest From Adam down to the Holy Prophet, not once did God have to restore a dead prophet to life for the purpose of guiding His men. Such a course is quite unnecessary;. It might have been necessary if the purification and reformation of a given people at a given time had been beyond the Power of God; if the dominion of God did not extend to all men at all times. God is All-Powerful and His dominion extends to all men at all times. It is senseless to think that for the guidance of a given people at a given time He should have to restore one of the dead prophets to life. God's Power is boundless. He was able to raise a prophet like the Holy Prophet (on whom be peace) from among the Arabs. It is not beyond His Power to raise one in our time similar to Jesus or greater than him from among Muslims. The fact is, therefore, that we deny the physical second coming of the first Messiah because God, according to us, is All-Powerful and can raise anyone to the status of a guide and prophet, at any time, and from among any people. They are in error who think that God cannot do this, that instead of raising one from amongst us He has to bring back to life a dead prophet. They have not esteemed the Power of Allah as Allah deserves. The second coming of the first Messiah, therefore, is derogatory to the Power and Wisdom of God. It is also disparaging to the spiritual power of the Holy Prophet. To say that the second coming of the first Messiah is inevitable is to say something very strange. At all times in the past, whenever a people went astray and needed divine guidance, it was one from amongst themselves whom God raised for the purpose. Was this time-honoured divine practice to be dropped when followers of the Holy Prophet went astray and needed divine guidance? Was the Umma to be reformed by one of the earlier prophets, the Prophet's own followers failing to provide a reformer from among themselves? This means that Muslims would have to follow Jews and Christians who ever cavil at the spiritual competence of our Holy Prophet. It is strange that Muslims should distrust the regenerative power of the Holy Prophet. If we think that a follower of the Holy Prophet cannot guide his other followers - the Umma - in time of need, we support those who underrate the spiritual influence of the Holy Prophet. One lighted torch can light many other torches. It is a dead torch which will not do this. If followers of the Holy Prophet were to become so very corrupt that no one from amongst them would then be able to reform the rest, it must be admitted that at that time the spiritual grace and productiveness of the Holy Prophet's teaching and example would have come to an end. This consequence cannot be accepted by any true Muslim. Every true Muslim knows that the followers of Moses needed to be rejuvenated from time to time, and the rejuvenation was brought about by teachers raised from amongst themselves. It was a follower of Moses who reformed the followers of Moses. The dispensation of Moses lasted for as long as God wanted. At last when the time came for the dispensation to end, God turned away from Moses' followers and turned to the progeny of Ishmael to raise a prophet for the guidance of mankind. If now a prophet belonging to the dispensation of Moses should come to guide the followers of the Holy Prophet, it would mean that God has decided (God forbid) to terminate the dispensation of the Holy Prophet as He terminated the dispensation of Moses, and that in place of this He is going to initiate a new dispensation. It would mean that (God forbid again) the spiritual power of the Holy Prophet is no longer effective, that it fails to inspire even a single follower to receive from the Holy Prophet s teaching and example the illumination necessary for the reformation and guidance of his followers. Alas! People show intolerance of the slightest offence to conceptions of their own greatness; they cannot accept the imputation of any defect or shortcoming to themselves. Yet they do not hesitate to attribute defects and weaknesses to the Holy Prophet while claiming to love the Holy Prophet. What use is the love which is loud in professions but finds no echo in the heart? What use are professions unsupported by proper performance? If Muslims really did love the Holy Prophet, they would not tolerate the second coming of an Israelite prophet for the rejuvenation of the followers of the Holy Prophet. Who would turn to a neighbour for needs which he can fulfil in his own house? Who would turn to another for help when he can help himself ? Mullas, who think and teach that the Holy Prophet's followers would need the second coming of the Messiah of Nazareth at the time of sorest need, have such an excessive idea of their own dignity that in religious debates they would rather lose the argument than accept help from any other If there is an offer of help they do not feel grateful: they are hurt and say, 'Are we so lacking in learning that others dare offer us help? But when it comes to the Holy Prophet, how casual they are!

They are quick to believe and teach that when the Prophet's followers need to reform, the reformation will come not from amongst the followers, not from the Prophet's own spiritual influence, but from the good offices of a prophet from an earlier dispensation, owing nothing to the Holy Prophet or his teachings. Have men become so utterly dead and dull? Have they lost all capacity to think or feel? Do they value dignity and self-respect for themselves, but not for God and the Prophet? May anger and annoyance be shown to personal enemies but not to those who offend God and His Prophet? We are asked why we deny the second coming of an Israelite prophet. But what can we do? We cannot change our hearts. We cannot show our love for the Holy Prophet except in ways which are normal and natural. The honour of the Holy Prophet is dearest to us. We cannot accept that, for the reformation of his followers, the Holy Prophet should need the help of another and become indebted to him. We cannot believe for a minute that when on the Day of Judgment mankind, from the first-born to the last, will assemble before God, and the deeds and achievements of all will be cited, the Holy Prophet would stand burdened by the debt he owed to the Israelite Messiah, the angels making the citation would declare in the hearing and presence of all humankind that when the Holy Prophet's followers became corrupt the Prophet's own spiritual example failed to restore them to spiritual strength and the Israelite Messiah, out of compassion for the Holy Prophet, decided to return to the world to reform the Prophet's followers and rid them of spiritual stagnation! We cannot contemplate such a thought. We would rather have our tongues torn out than attribute such a humiliating proposition to the Holy Prophet. We would rather lose our hands than commit to writing such a thing about the Holy Prophet. The Holy Prophet is God's beloved. His spiritual power can never lapse. He is the Seal of the Prophets. His spiritual grace and munificence can never end. He has no need to be indebted to anyone else. It is other prophets who are indebted to him. There is not a prophet whose truth the Holy Prophet has not proclaimed to those who denied him. It is the Holy Prophet whose teaching has converted millions of human beings to a belief in prophets they had not heard of before. There are about eighty million Muslims in India. A few among them have come from outside. The others belonged to this very land and they had not heard of any prophet. But since they came to believe in the Holy Prophet Muhammad they began to believe in Abraham, Moses, Jesus and others (on all of whom be peace). If they had not become Muslims, they would have continued to disown these prophets, even to remain hostile to them. They would have continued to regard them as pretenders, as indeed Hindus ill India continue to do to this day. The same is true of Afghanistan, China, and Iran. The inhabitants of these countries did not know, so they did not acknowledge, Moses or Jesus as prophets. The Holy Prophet's message and teaching spread to these countries, and the people of these countries came to believe in the Holy Prophet and whatever he taught. They began to acknowledge other prophets and revere them as true prophets. The Holy Prophet, therefore, has put all earlier prophets in his debt. Their truth was unknown. The Holy Prophet revealed it. The Holy Prophet is in nobody's debt. The grace and beneficence of his teachings must continue for ever. For the reform and resuscitation of his own followers he does not need the assistance of another prophet. Whenever such a need arises, God will raise one of his own followers to lead and guide his other followers. Such a one will owe everything to the Holy Prophet. He will have learnt everything from him. Whatever he is able to do by way of reform and reconstruction will be credited to the Holy Prophet. What one owes to any one teacher, one really owes to the teacher's teacher. A follower cannot be separated from his leader, even as a pupil cannot be separated from his teacher. The follower who leads other followers will owe a debt to the Holy Prophet. In short, the coming of a former prophet for the purpose of reforming the followers of the Holy Prophet is an insult to the Holy Prophet. Such an event would injure the greatness of the Holy Prophet. It would also contradict the teaching of the Holy Quran, which says:

'God never withdraws the reward from a people except when the people themselves become undeserving of it.'19

In view of this teaching of the Quran, we have to admit either that the Holy Prophet (God forbid) has become undeserving of God's promise, or that God Himself has gone back on that promise. With all others, God's practice has been not to withdraw a reward once made; but with the Holy Prophet, His way is different! To entertain such a thought amounts to unbelief. It amounts to the denial of God. It amounts either to a denial of God or a denial of His Prophet. Because of this grave consequence we shun such beliefs. We believe that the Messiah whose coming was foretold by the Holy Prophet is to arise from amongst the Holy Prophet's followers It is for God to award this status to whomsoever He likes.

The Messiah and the Mahdi, one and the same Person

From the Traditions of the Holy Prophet it is evident also that the Promised Messiah was to be a follower of the Holy Prophet. One Tradition tells us that 'the Mahdi is none other than the Messiah':

Another Tradition says:

'How would it be with you when the son of Mary will descend among you and you will have a leader raised from among you?20

These two Traditions leave no doubt that the Messiah himself would be the Mahdi. He would lead followers of the Holy Prophet and would be one of them, not an outsider. To think that the Messiah and the Mahdi are two different persons is wrong. It is against the clear indication in the Tradition 'The Mahdi is none other than the Messiah.' It behoves good believers to ponder carefully over the utterances of the Holy Prophet. If the utterances seem contradictory, it is for us to try and resolve the contradictions. If the Holy Prophet said, on the one hand, that the Mahdi would appear before the Messiah and the Messiah would then join the Mahdi and his followers in worship, and, on the other, that the preliminaries Messiah himself was the Mahdi, what are we to do - accept one utterance and reject the other? Is it not rather our duty to consider the two utterances carefully and try to reconcile one with the other? The two utterances can be reconciled at once if we use one of them to interpret the other. It seems that the promise of the advent of the Messiah was couched in words which suggested that the Messiah and the Mahdi were two different persons. This suggestion is corrected by the Tradition which says, 'No Mahdi but the Messiah. This Tradition makes it plain that the other Tradition is metaphorical. It means that a follower of the Holy Prophet will arise for the purpose of revivifying the world, but will not have the rank of a prophet. Then the promise relating to the second coming of Jesus will be fulfilled in his person and he will announce himself as the Promised Messiah. The Tradition, therefore, tells us that the Promised One will start his career as a Muslim reformer who will become invested with the office of Messiah. Divine prophecies have to employ metaphors. They would convey very little otherwise. If our interpretation of these Traditions is not correct, then there are only two alternatives left for a seeker after truth, both of them absurd and dangerous. Either we admit that the Tradition which describes the Messiah and the Mahdi as one and the same person is not a true Tradition, or we admit that the Messiah and the Mahdi are two different persons and that the intention of the Tradition is to point to a difference of spiritual significance in the two. It may mean that the true Mahdi would be the Messiah. The other Mahdi would be insignificant compared with the Messiah. It would be like saying, 'Nobody knows but so and so.' When we say such a thing, we do not mean literally that nobody else knows. What we mean is that the given person knows very much more. However, both interpretations are dangerous. One requires us, without good reasons, to treat as spurious a Tradition which is a well authenticated one, true according to all sound criteria The other implies that the Mahdi, in comparison with the Messiah, will be as nothing. Such a thought would be contrary to the Traditions which teach that the Mahdi will be the Imam, and the Messiah a follower who stands behind the Imam in a congregation. Both alternatives therefore, are absurd. The only worthwhile interpretation we can put upon the Traditions is that they foretell the coming of a Messenger from among the followers of the Holy Prophet. This Messenger will first present himself as a reformer and later announce himself as the Messiah of the prophecy. The same person will be the Mahdi as well as the Messiah. Except for this interpretation, there can be no plausible interpretation of the Traditions on the subject.

Meaning of nuzul

The fact of the matter is that nearly everybody has been misled by the word nuzul in the Tradition. Literally it means 'descent'. Therefore, most people have been misled into thinking that as the Messiah was to have a descent, it can only be the first Messiah. Now, it is quite wrong to think that the word nuzul always means 'descent from an eminence'. The word 'descent' only points to how important, significant and far-reaching the thing is which is to descend. It tells us that the thing to descend is to be the instrument of the Majesty and Power of God. Such things are said to descend from God to a people. This meaning of'descent' (sending down) is in conformity with usage sanctioned by the Holy Quran in several passages. Thus:

'Then Allah sent down His peace upon His messenger.'21
'Then after the sorrow, He sent down peace on you, a slumber that overcame a party of you 22
'And He has sent down eight head of cattle in pairs.'23
'We have indeed sent down raiment to you to cover your shame, and to be an elegant dress; but the raiment of righteousness, that is the best. That is one of the Signs of Allah that they may remember. 24
'And sent down on you Manna and Salva.'25
'And We sent down iron, wherein is material for violent warfare and many benefits for mankind and that Allah may distinguish those who help Him and His Messengers without having seen Him. Surely, Allah is Powerful, Mighty.'26
'And if Allah should enlarge the provision for His servants, they would rebel in the earth; but He sends down according to a proper measure as He pleases. Indeed, He is All-Aware and All-Seeing with regard to His servants.'27

Everybody knows that peace is a quality of the human mind and sleep a function of the human brain. Animals, garments, green fields, quails (salwa), iron, and other things grow on the soil or come from under it. They do not descend or drop down from Heaven. Nor is their descent from Heaven a description sanctioned by the Holy Quran. The description of the Holy Quran is quite clear. It says:

'And He put therein firm mountains on the surface, and He put blessings therein and measured its foods therein into four periods, alike for all seekers.'28

In this verse, God points out that the whole subject of the creation of nature and the creation of different kinds of wealth needs for its comprehension a knowledge of the different sciences. This knowledge God reveals in pieces. Some of it has been revealed already, some will be revealed in days to come. Ever new questions will be raised and they will receive their answers. But, says God, We have described the creation of nature and the creation of the wealth of nature in such a way that all men at all times (according to their capacity) will find in them a description which will be both satisfying and true. From the Holy Quran, therefore, it appears that all things in nature descend from God - are gifts of God - and yet they do not drop from Heaven. Their creation takes place in and on and through this very earth. They grow on it or show themselves from under its surface. Therefore, the word nuzul (descent), when used for the coming of the Messiah, can have no other meaning. It can only point to the importance, the blessedness and the spiritual significance of the Promised Messiah. It is not in the least intended to suggest that he would physically drop from Heaven to earth. Most people forget that the word 'descent' has been used in the Holy Quran for the Holy Prophet also. All commentators of the Holy Book take this expression to point to the greatness of the Holy Prophet and to the importance of his advent. And they are right; for, as all the world knows, the Holy Prophet was born in the house of honourable Quraish parents. The name of his father was Abdullah and the name of his mother Amina. The verse which describes the advent of the Holy Prophet as descent is this:

'Allah has indeed down to you a Reminder, a Messenger, who recites unto you the clear Signs of Allah, that he may bring those who believe and do good deeds out of every kind of darkness into light'29

Now it is amazing that the same word nuzul is used about the Holy Prophet and the Messiah. Yet that same word is interpreted one way for the Holy Prophet and quite another way for the Messiah. The Holy Prophet was born like any other human being on this earth and grew up to be a prophet. The event was described as nuzul (literally, descent). Why not mean the same thing when the same word is used for the Messiah? Why not let even the Messiah descend in the ordinary way, that is, be born on this earth and grow up to be a prophet?

Why the Promised Messiah is called Isa Ibn Maryam Jesus, son of Mary

A third difficulty is raised about the prophecy with regard to the second coming of the Messiah. In the Traditions the Promised One is called Isa Ibn Maryam Jesus, son of Mary). The prophecy, therefore, relates literally to the first Messiah, the Jesus of history. If it is to be fulfilled, it must be through the advent of Jesus in the flesh. The fact that metaphors abound in all languages is forgotten. The name Jesus is freely applied to persons other than Jesus. No difficulty is raised then. But if in the speech of God a person is given the name of Jesus, they begin to wonder about its meaning. Do they forget that a person who excels in the virtue of charity is metaphorically called Hatam of Tai, a person with a philosophical bent of mind is called Tusi, a person who displays a capacity for dialectical reasoning is called Razi? Why then make any difficulty about the name Ibn Maryam? If the name Ibn Maryam is the name of a known individual, are not Hatam, Tusi, and Razi names of known individuals? If by giving these names to other persons nobody is misled into thinking that these persons are the original Hatam, Tusi, or Razi, need anybody think that, when the Promised One is named Isa Ibn Maryam, Or Jesus, son of Mary, it must mean the self-same Jesus, son of Mary, who appeared in the world nineteen hundred years ago? And yet there is a difference between the names Hatam, Tusi, and Razi and the name 'Son of Mary'. The former have each come to have one definite meaning, but the name Maryam has been used to describe a spiritual condition by the Holy Quran itself:

'And Allah sets forth for those who believe the example of the wife of Pharaoh when she said, "My Lord! build for me a house with Thee in the Garden and deliver me from Pharaoh and his work and deliver me from the wrong-doing people." 'And the example of Mary, the daughter of Imran, who guarded her chastity; so We breathed into her of Our Spirit and she fulfilled in her person the Words of her Lord and His Books, for she was one of the obedient.'30

In this passage believers are likened to the wife of the Egyptian Pharaoh who persecuted Moses. She sought her end in Heaven, in the nearness of God, and she asked for release from Pharaoh and his machinations and from participating in his cruel deeds. Believers are also likened to Mary, the daughter of Imran. She guarded her chastity and she received the revelation of God and affirmed the truth of God's teaching and His Books. She proved to be one of the most loyal servants of God. Here, believers are described as being of two types: the type which is like the wife of Pharaoh, and the type which is like Mary. It is obvious that at least one type of believer is Mary-like. If, therefore, the Promised One is called son of Mary, it might mean that this Promised One will have his origin in a Mary-like condition, and that growing out of this, he will attain a Jesus-like condition. It might mean that the earlier life of the Promised One will be holy and spotless even as Mary was holy and spotless, his later life being akin to that of Jesus. Jesus received sustenance and support from the Holy Spirit; so will the Promised One. Jesus devoted his life to the service of truth and goodness; so will the Promised One. It is a pity that the Ulema of our time do not ponder over the words of the Holy Quran. They have forbidden themselves to go deeply into its meaning. Small wonder that they miss the beauty and the significance which lie beneath the surface of the Holy Text. But if our Ulema had read the writings of the early doctors of Islam (writings based on the Holy Quran and on the lives and experiences of early prophets), they would have found the truth. Shaikh Shahab al-Din Suhrawardy, to cite one example of a Muslim saint who has written relevantly on this subject, says in his book Awarifa'l-Maarf that birth is of two kinds: ordinary physical birth and metaphorical birth. In support of this statement, the great saint goes on to quote no other person than Jesus himself The Shaikh writes:

'The Murid [disciple] is part of the Shaikh [preceptor], even as in physical birth the son is part of the father. The Murid comes to birth in a metaphorical manner in the sense which Jesus described when he said that no man will enter the Kingdom of Heaven unless he is born twice over.'

The first birth, according to the saint, links the person with the physical world, the second links him with the spiritual world. This theme is also in the Quran:

'And thus did We show Abraham the Kingdom of the Heavens and the earth that he might be rightly guided, that he might be of those who have certainty of faith.'31

According to Shaikh Shahab al-Din Suhrawardy, therefore, every human being experiences a spiritual birth. In support of this view he cites a verse of the Holy Quran and a saying of Jesus according to whom the experience of spiritual birth is necessary for the spiritual development of an individual. Why should such a spiritual birth be impossible or difficult in the case of the Promised Messiah? Briefly, then, the thought that the first Messiah should come to life again and appear today for the guidance of mankind impugns the Greatness of God and His teaching, and the high spiritual status of our Holy Prophet. It also contradicts the recorded Saying of the Holy Prophet. The thought is ill-conceived, a result of parochial thinking. The truth is that the second coming of the Messiah was to take place in and through a follower of the Holy Prophet. This follower was to rise in the spirit and character of the first Messiah. According to us the second Messiah has already come. His teaching has provided guidance for many. Many who had strayed away from God have found Him again.

[Ahmadi_mahdi]

If you read the last reply which is from The second Khalifas book, Invitation to Ahmadiyyat, you would see that Muhammed, his Shaba, the House of Ali, the sunni scholars and shia scholars, plus the compilers of Ahadith, such as Imam Bukhari and Imam Malik certainly believed Isa to be dead, for I have read it myself.

Again, no lies hey, only people who deny the Signs of God make up lies

16: 106. It is only those who believe not in the Signs of Allah, who forge falsehood, and they it is who are the liars.

[salmany]

sallam

I have to go pray. 56 sahih hadith compared to your garbage.The verse you quote applies to you. You have brought your own sharia. anyway be back later.

sallam

[salmany]

sallam

its so ignorant of you...that you pasted an article yet you have not shown any sources , no page numbers etc to prove that these people said this.

sallam

[winston]

bros/sis  

Can anyone tell me what is the Shahada, for Ahmadi Muslim? I heard that the Ahmadi shahada is different than the other muslims.

Here is the main agenda of the Ahmadi movement.

The main reason they argu that Isa died and will not come back is to ligitimize the ahmadi movement as a religion, in other words to deny Isa   to condemn this political movement wrapped in a religious garb to disguise the people of their true aim.

Its one and the same and carrying out the job for those who wants to follow through with the Protocols of the elders of Zion, they serve for their pleasure.

Ahmadi is a political movement, and not a sect of Islam. Be aware and follow Prophet Muhammad (pboh) , Quran and AhulBayt and see the salvation of the Lord.
peace out