The Ahmadiyya Movement – Part II

Introduction

Just under two years ago I put together an article titled: ‘The Ahmadiyya Movement’. It was written as an introduction to this religious movement and also a response to a news story that had brought Ahmadiyya and their followers, Ahmadis, into the news.

The article summarised the following:

• What is Ahmadiyya and what are their key beliefs?
• Some of statements of their founder, Mirza Ghulam Ahmad.
• The position in mainstream Islam on the finality of the Prophet Muhammad (peace be upon him), the ascent of Jesus/Isa (as) and the coming of the Mahdi/Messiah.
• The unanimous and worldwide rejection of Ahmadiyya as being part of Islam

Ahmadiyya has once again entered the news and topics of conversation. This time it was brought about by billboards being put up across the UK by the Ahmadiyya movement, with the message: “THE MESSIAH HAS COME”. The billboard is accompanied by a picture of Mirza Ghulam Ahmad and contains contact details with the words ‘true Islam’ in the website and email address.

Understandably and perhaps as intended, this created a lot of discussion. From social media to radio phone-ins; people gave their thoughts on the billboards and were discussing Ahmadiyya in general. Having been involved in some of these discussions and after revisiting my previous article, I decided to expand upon some of keys issues, to reference additional evidences from the Quran and Hadith and to also look at some other aspects relating to Ahmadiyya.

Theologically, the two key issues at the heart of the whole the discussion are the finality of the Prophet Muhammad and position concerning Isa (Jesus), peace be upon them.

Finality of the Prophet Muhammad (pbuh)

A key belief in Islam is that Muhammad (pbuh) is the last in the line of Prophets sent by God to mankind. This stance is non-negotiable and is the position in Islam across the two main branches; Sunni and Shi’ism, the multiple traditional and recognised schools of thoughts (e.g. Hanafi, Zaidiyyah etc.), different creeds such as Athari, Ashari etc. and across all mainstream movements, from Sufism to Salafism. This alongside the belief and worship of One God alone, are the basic tenets of the religion.

The evidences in both the Quran and Hadith reference and unequivocally address this key point:

“Muhammad is not the father of (any) one of your men, but (he is) the Messenger of Allah and last of the Prophets.” (Quran: 33:40)

“This day have I perfected your religion for you, completed my favour upon you and have chosen for you Islam as your religion.” (Quran: 5:3)

“My position in relation to the prophets who came before me can be explained by the following example: A man erected a building and adorned this edifice with great beauty, but he left an empty niche, in the corner where just one brick was missing. People looked around the building and marvelled at its beauty, but wondered why a brick was missing from that niche? I am like unto that one missing brick and I am the last in the line of the Prophets.” (Hadith Bukhari, Muslim, Tirmidhi and Ahmad)

“God has bestowed upon me six favours which the former Prophets did not enjoy…And the line of prophets has come to its final end in me.” (Hadith Tirmidhi, ibn Majah)

“The Israelis used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number.” (Hadith, Bukhari)

“The chain of Messengers and Prophets has come to an end. There shall be no Messenger nor Prophet after me.” (Hadith, Tirmidhi)

“You (Ali ibn Abi Talib) are related to me as Aaron was related to Moses. But no Apostle will come after me.” (Hadith, Bukhari and Muslim)

The evidences are clear, decisive, definitive and substantial in number on this issue. There is no room for ambiguity, reinterpretation or compromise. The Prophet’s (pbuh) farewell sermon also addressed this point. At the conclusion of the powerful, emotional and significant sermon, the Prophet (pbuh) said:

“Remember, one day you will appear before Allah and answer for your deeds. So beware, do not stray from the path of righteousness after I am gone.

O People, no prophet or apostle will come after me and no new faith will be born. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the QURAN and my example, the SUNNAH and if you follow these you will never go astray.

All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O Allah, that I have conveyed your message to your people”.

Surah Al-Ahzab (33), verse 40

On the Quranic verse quoted above: “Muhammad is not the father of (any) one of your men, but (he is) the Messenger of Allah and last of the Prophets.”, the transliteration reads:

“Maa kaana Muhammmadun abaaa ahadim mir rijaalikum wa laakin Rasoolal laahi wa Khaataman Nabiyyeen; wa kaanal laahu bikulli shai’in ‘Aleema”

This verse uses both the terms Rasool (Messenger) and Nabi (Prophet of God). A Rasool is given revelation, a message. Not all Prophets (Nabi) were given revelation. By default, all Messengers (Rasool) are Prophets (Nabi). But not all Prophets (Nabi) are Messengers (Rasool). The verse also uses an important term: Khaataman Nabiyyeen, which means: ‘Seal of the Prophets’.

Ibn Kathir (1300-1373), who is one of the most influential historians of Islam and commentators of the Quran said:

“This verse is conclusive of the precept that our Prophet is the last prophet and that there shall be no ‘Nabi/Prophet’ after him. When there shall be no ‘Nabi/Prophet’ to follow him the ordainment of a ‘Rasool/Messenger’ cannot arise by logic of anteriority because the status of a ‘Rasool/Messenger’ is more exclusive than that of a ‘Nabi/Prophet.’ Every ‘Rasool/Messenger’ is a ‘Nabi/Prophet’ but every ‘Nabi/Prophet’ is not a ‘Rasool/Messenger’. There exists a continuous and unbroken chain of citations of Ahadith from a large number of venerable ‘sahabah/companions’ of the Prophet (Allah be pleased with them), that there shall be no ‘Nabi/Prophet’ or ‘Rasool/Messenger’ after Muhammad (PBUH)” (Tafseer Ibn-e-Katheer, Vol. 3, p.493)

Imam Ghazali (1058-1111), was one of the foremost intellectuals of medieval Islam and influential philosophers. On this verse, Ghazali said:

“No doubt the Ummah has unanimously understood from this word (‘Khatam-un-Nabieen’) and its circumstantial reference to mean non-existence of a ‘nabi’ or ‘rasool’ ever after Muhammad (PBUH) and that (this word calls for) no reservation or tacit interpretation in it; hence its dissident is certainly the one who rejects (Ummah’s) unanimity.” (Al Iqtisad fil Etiqad, p.123)

Ahmadiyya Position on Jesus/Isa

The secondary key issue in this debate is the Ahmadiyya position on Jesus (‘Isa’ in Arabic), may peace be upon him.

Ahmadiyya rejects the orthodox Islamic position on Isa. Unlike mainstream Islam, they do not believe that when Isa was about to be crucified that he was:

• Replaced by someone else on the cross
• Brought up to the Heavens by Allah

These concepts are instead often ridiculed by Ahmadis and in their literature as though such acts and miracles are beyond the capability of the Creator of the Heavens and Earth, Allah, Glory be to Him. We seek refuge and His protection from such ideas and thoughts.

Please see:

https://www.alislam.org/library/articles/death-of-hazrat-jesus/ http://www.wikiahmadiyya.org/history/jesus/crucifixion-of-jesus

The Quran says: “That they say (in boast): ‘We killed the Messiah Isa, son of Maryam, the Messenger of Allah, but they killed him not, nor crucified him, but the resemblance of Isa was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no certain knowledge, they follow nothing but conjecture. For surely, they killed him not, but Allah raised him up unto Himself. And Allah is ever All-Powerful, All-Wise. And there is none of the people of the scripture but must believe in him before his death. And on the Day of Resurrection, he (Isa) will be a witness against them.” (Qur’an 4:157-159)

“And (remember) when Allah said: ‘O Eesa (Jesus)! I will take you and raise you to Myself and clear you [of the forged statement that ‘Eesa (Jesus) is Allah’s son] of those who disbelieve, and I will make those who follow you (monotheists, who worship none but Allah) superior to those who disbelieve [in the oneness of Allah, or disbelieve in some of His Messengers, or in His Holy Books] till the Day of Resurrection. Then you will return to Me and I will judge between you in the matters in which you used to dispute.” (Quran 3:55)

Ahmadis believe Isa escaped the crucifixion, travelled from Jerusalem and fled to India where he died at a later date.

Please see: http://ahmadianswers.com/jesus/quran/india/

Because Ahmadis believe Isa has in fact died, they also believe he will not return as Muslims believe, despite this being prophesised in detail in many hadith:

“Allah will send the Messiah, son of Maryam, and he will descend to the white minaret in the East of Damascus, wearing two garments dyed with saffron, placing his hands on the wings of two angels. When he lowers his head, beads of perspiration will fall from it, and when he raises his head, beads like pearls will scatter from it. Every Kaffir (unbeliever) who smells the fragrance (of his breath) will die, and his breath will reach as far as he can see. He will search for the Dajjal until he finds him at the gate of Ludd where he will kill him. Then a group of people whom Allah has protected will come to Isa (as), son of Maryam, and he will wipe the traces of hardship from their faces and tell them of their place in Paradise. At that point, Allah will reveal to Isa (as): ‘I have brought forth some of My servants whom no-one will be able to fight. Take my servants safely to Al-Tur.'” (Hadith Muslim)

“….While their Imam is going forward to lead them in Fajr prayer, Isa (as) will descend. The Imam will step back to let Isa (as) lead people in prayer but Isa (as) will place his hands between the man’s shoulders and say: ‘Go forward and lead the prayer for the iqamah (call to commence prayer) was made for you, and so the Imam will lead the people in prayer.'” (Hadith ibn Majah)

“By Him in Whose Hands my soul is, son of Mary (Jesus) will shortly descend amongst you people (Muslims) as a just ruler and will break the Cross and kill the pig and abolish the Jizya (a tax taken from the non-Muslims, who are in the protection, of the Muslim government). Then there will be abundance of money and nobody will accept charitable gifts.” (Hadith Bukhari)

Mirza Ghulam Ahmad

The great grandfather of Mirza Ghulam Ahmad, (the founder of Ahmadiyya) was a landlord who had substantial power and influence in Punjab, India. However, after his great grandfather passed away and the region became occupied and ruled by Sikhs, the wealth and foothold of the Mirza dynasty diminished.

Overtime, the British influence and dominance in Punjab started to become established. During this time, the father of Mirza Ghulam was given five villages as property by the British.

Mirza Ghulam Ahmad spoke highly of his family’s aristocratic splendour, loyalty and his gratitude to the British. In his books, Mirza Ghulam Ahmad states:

“My father was a well-known landlord in this country and he enjoyed great eminence in the Government’s offices. He was a true devotee and well-wisher of the British Government. In the mutiny of 1857 (the Muslim independence movement against colonialism is called ‘mutiny’ by Mirza), my father supplied fifty horses and riders to aid the British Government. For this favour to the Government, he was very popular among the officials.” (Izala-e-Auham, P. 58, footnote)

“The benevolent Government is aware of the fact that we are from among their servants, their sympathisers and well-wishers. We have come to their aid with a firm mind in every hour of need. My father was held in close and high esteem by the Government; and our services to this Government held clear distinction. I do not think that the Government has forgotten these services of ours. (Noor-ul-Haq, Roohany Khazaen, Vol. 8, P. 36–37; Noor-ul-Haq, Vol. 1, P. 27-28)

“After the death of my grandfather, my elder brother Mirza Ghulam Qadir remained occupied with service to the government and when the evil-doers encountered the forces of the British government on the highway of Tanmmun, he participated in the battle on the side of the British Government (under General Nicholson he killed several freedom fighters). At the time of the death of my father and brother, I was sitting in the sidelines; but, since then, I have been helping the British for seventeen years with my pen.” (Kitab-ul-Barriah, Roohany Khazaen, Vol. 13, P. 4, 5, 6, 7)

“The majority of people who have joined my sect are those who are either holding eminent posts with the British Court, or the goodly rich men, their servants and friends or businessmen, lawyers or those educated in the modern way or such famous scholars, servants and noblemen who have either served the British Government in the past or are serving it at present or their relations or friends who accepted the influence of their elders and the weekly holders of the office of the caretakers of some religious orders. In short, this is a party which is the protege of the British Government from whom it has earned good name and who is worthy of the Government’s favours. Or it consists of people who are related to me or are among my servants.” (Tabligh-e-Risalat, Vol. 7, P. 18)

Abrogation of Jihad

It has been argued that the goal of the British, along with the help of the Mirza family was to weaken the unity of the Muslims and to demolish the idea of Jihad, in order to prevent uprising against oppressive regimes and colonialism. Of the three main reasons the Muslim World League in 1974 openly excommunicated Ahmadiyya as being part of Islam, was the abrogation of Jihad.

In Mirza Ghulam Ahmad’s own words from his books, he made the following statements:

“I have been writing in favour of the British Government from the past seventeen years. During all these seventeen years, in all the books which I wrote and publishes, I have been advocating to the people to be loyal to the British Government and have tried to persuade them to be sympathetic and obedient to government officers. I have given convincing lectures against Jihad and, as a matter of policy, I wrote many books in Arabic and Persian and published them in Arabia, Egypt, Syria, Iraq, and Afghanistan abrogating Jihad and spent thousands of rupees in this propaganda.” (Al-Barriah, Sept. 2, 1867, No. 3)

“I have filled shelves with books which I wrote in praise of the British, especially about the abrogation of Jihad in which many Muslims believe. This is a big service to the Government. So I hope for an appropriate and good reward.” (Tabligh-e-Risalat, Vol. 7, P. 19)

“I have spent most of my life in (supporting and defending) of the British Government and in opposing Jihad. I continued my efforts till the Muslims became sincerely faithful to this Government.” (Tiryaq-ul-Qulub, Roohany Khazaen, Vol. 15, P. 155)

“I believe that as my followers increase, the believers in the doctrine of Jihad will decrease. For, accepting me to be the Messiah and Mahdi itself means the rejection of the doctrine of Jihad.” (Tabligh-e-Risalat, Vol. 7, P. 17)

“From today, the order of manly Jihad by sword is abrogated, by the commandment of God. From now on, anyone who lifts a sword against the unbelievers and calls himself a Ghazi will be considered to oppose the Prophet of God – the Prophet who had informed 1300 years ago that Jihad with sword will be abrogated in the time of the Promised Messiah. Thus, now after my arrival, there is no Jihad. From our side we have raised the flag of Peace.” (Khutba-Ilhamia, Roohany Khazaen, Vol. 16, P. 28-29)

“I obliterate false notions like Jihad from minds of the foolish among them, as it is these ideas that prevent them from establishing an open-hearted and sincere link with this government… I have not only made the Muslims of British India sincerely obedient to the British Government, I have also written a number of books in Arabic, Persian and Urdu to apprise Muslims of other Islamic countries of the peace, prosperity and freedom under the benevolent protection of the British Government.” (Kitab-ul-Barriah, Roohany Khazaen, Vol. 13, P. 350; Tabligh-e-Risalat, Vol. 7, P. 10)

The Death of Mirza Ghulam Ahmad

During his lifetime, Mirza Ghulam Ahmad was openly challenged by scholars and Imams of the time.

Among those who confronted him was Shaykh Abu’l-Wafa Thana’ al-Amritsari. The Shaykh debated and refuted Ahmad’s arguments. He also challenged Ahmad for the both of them to invoke the curse of Allah, so that the one who was lying would die in the lifetime of the one telling the truth. Another person who challenged Mirza Ghulam Ahmad was Abdul Haq Ghaznavi.

Mirza Ahmad openly accepted these challenges and invoked the curse and said:

“If I am a liar…then I will be destroyed in your lifetime because I know a fabricator and liar does not have a long life span.”

“I am hopeful that according to the Practice of Allah you will not escape from the punishment received by liars. Hence if you are not inflicted with such punishment which is not from the hands of human beings but is in the Hands of Allah like plague or cholera or such illness in my lifetime then I am not from God Almighty.” (Majmua-e-ishtaharat, P578-580).

Both Ghaznavi and al-Amritsari outlived Mirza Ahmad, who died not long after these Mubahalah (open challenges) took place.

On the death of Mirza Ghulam Ahmad, his son, Bashir Ahmad, reports the details in his biography:

“My mother informed me that the first attack of looseness of bowels upon the Promised Messiah occurred when he was at his dining room table.”

“After a short while, he again felt the call of nature and he used the bathroom a couple of times without awakening me. After this he felt very weak.”

“His weakness grew intense; he had another motion, accompanied this time by vomiting. This paralysed him so much that when trying to lay back on the bed, he fell back and hit his head on the bed post.” (Roohany Khazaen, Vol. 1, P.11-12)

His father-in-law, Mir Nasib Nawab, recalls the following:

“I went over to his holiness and found him in great pain. He addressed me saying: ‘I have been stricken with cholera’. After this, he did not utter a single intelligible and coherent word till he died on Monday.” (Hayat-i-Nasir, P.14)

Conclusion

The billboards put up around the UK propagating Ahmadiyya and labelling it ‘True Islam’ was a trigger point for discussion and debate. BBC Asian Network did a radio phone-in show and debated why people were ‘offended’. ‘Offended’ is the wrong word. The billboard was certainly provocative. Telling UK citizens the Messiah has come and telling 99% of the Muslim community they are following the wrong brand of Islam was deliberately provocative. But offensive? No. I am not offended by the billboard, just like I am not offended when I get a leaflet put through my letterbox telling me to accept Jesus or when you see Hare Krishnas marching down Oxford Street.

In the Quran there is a famous verse: “For you is your religion, and for me is my religion.” (109:6). This is a principle we should adhere to. To Ahmadis I say: You have your sets of beliefs and practices, we have ours. You have your community, we have ours. We are not of your religion, you are not of ours. We are not of you, you are not of us.

The verse is a relatively simple but effective concept that means you can peacefully disagree with another person’s or group’s theology and religion.

We disagree with the theology of Ahmadiyya, especially on the issue of the ‘Seal of the Prophets’ and secondly on the position concerning Jesus/Isa (pbuh). A simple challenge to Ahmadis on the point of Isa (pbuh) having died after travelling to India and not being raised up to the Heavens, is as follows: Using evidence from the Quran and Hadith alone, please reference and explain:

1. When did Jesus (pbuh) die?
2. How did he die?
3. Who buried him?
4. Where he is buried?

As per the previous article, Muslims have the right to draw boundaries and not be pressured into accepting a group that clearly falls outside the fold of mainstream Islam, a view that is unanimous across the branches of Islam and schools of thought. Ahmadis, Mirza Ghulam Ahmad and their previous Khaleefs, also have no issue in denouncing Muslims as ‘Kafir’ or not following ‘True Islam’.

In fact, Ahmadis have excommunicated fellow Ahmadis. Whether it’s either side of the Lahore Ahmadi movement or the Rawbah Qadianis as they also disagree with each other’s theology. Ahmadis have also removed people from their religion for disciplinary reasons and have refused to accept their Chanda, which is a fee paid by Ahmadis for being part of the movement. Here is an example:

I have also found it is not worthwhile or productive to debate Ahmadis on theological issues. Not down to the strength of their argument (as it doesn’t have any) but because the debate goes in circles. Any clear hadith or ayat you reference (as above) is simply explained away by Ahmadis choosing to change the meanings of words and retranslating them, despite their meanings being unanimous and in place since the 7^th century. The other method is to claim things are metaphorical. Literally any individual, group or movement can emerge and say anything and just change the words or translation to an alternative meaning.

Someone in the audience claiming to be the Mahdi at a Peace TV event (2010)

There is nothing new or special about such individuals or groups emerging. There have been off-shoots, cults, movements and individuals appearing since the beginning of time, claiming all sorts of things or attempting to change the fundamental tenets of Islam. Putting ‘Islam’ in title, as per the Nation of Islam in the US or putting ‘Muslim’ in ‘Ahmadi Muslim Community’ doesn’t mean we have to accept those as being part of mainstream Islam and Muslim community. I can declare myself an Astronaut or a ‘True Vegan’ (even though I regularly eat meat). Anyone can call or label themselves it is meaningless unless it actually fulfils the condition of that title. I do not fulfil the basic criteria of being an astronaut nor a vegan, so labelling myself as either is null and void.

To conclude; Ahmadiyya is a separate religion to Islam and Ahmadis are a separate community to Muslims.

“For you is your religion, and for me is my religion.” (Quran 109:6)