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“Say, ‘Everyone acts according to his own way’, and your Lord knows full well
who is best guided.” (17:85)
Every city and town, small or big, needs a city council, every province
and every country needs a parliament to run the affairs of that city,
province and country.
These legislative bodies work under a specific set of laws. All members
of these legislative bodies as well as all citizens of that land are subject
to these laws. International laws bring countries in a working
relationship with each other.
These divine laws are not limited to spiritual aspects of our lives but also
guide us in secular fields as well.
Words used in the Holy Quran for ‘religion’ are ملت۔، صراط، سبیل،دین
َقُلْ هَذِ هِ سَبِيلِي َأدْعُو إِلَى اللّ ِه عَلَى بَ صِيَةٍ َأنَاْ َومَ ِن اّتَبعَنِي وَ ُسبْحَانَ اللّ ِه وَمَا أَنَ ْا مِ ن12:109
َشرِكِي
ْ ُالْم
Say, ‘This is my way: I call unto Allah. I occupy a position of manifest
knowledge, so do also those who follow me. And Holy is Allah; and I
am not of those who associate partners with God.
ْ ّصرَاطٍ م
ٍسَتقِيم ِ وَإِّنكَ لَتَ ْدعُوهُمْ إِلَى23:74
And most surely thou invite them to a right path.
Q-2. What does the word 'Salat' mean in verses (17: 78 Al Isra)
(2:238 Al Baqrah), (11:114 Hud), (62: 9, 10 Al Jumu'ah) (4:101 – 104
An-Nisa). Do they indicate the prayer and timings, as most Muslims
understand it today?
Word ‘SALAT’ has two roots, و، ل، صand ی، ل،ص
1. To pray
2. To roast on fire.
In the above mentioned verses, the word ‘Salat’ means prayer and
supplication, as understood by most Muslims today. This understanding
of the Muslims and their practice of prayers is based upon the teachings
of the Holy Quran and the Sunnah of the Holy Prophet (sa).
The Holy Prophet (sa) was taught the form, content and timings of
Prayer by angel Gabriel which he later practiced himself and taught to
his followers.
Observe Prayer at the declining and paling of the sun on to the darkness
of the night and the recitation of the Qur’an in Prayer at dawn. Verily,
the recitation of the Qur’an at dawn is especially acceptable to God.
(Bani-Israel 17:79)
And observe Prayer at the two ends of the day, and parts of the night
close to the day. Surely virtues drive away evils. This is a reminder for
those who would remember.(Hud 11:115)
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Bear patiently then what they say, and glorify thy Lord with His praise
before the rising of the sun and before its setting; and glorify Him in the
hours of the night and at sides of the day, that thou may find true
happiness. (Ta Ha 20:131)
(5:7) O ye who believe! When you stand up for Prayer, wash your faces,
and your hands up to the elbows, and pass your wet hands over your
heads, and wash your feet to the ankles. And if you be unclean, purify
yourselves by bathing. And if you are ill or you are on a journey while
unclean, or one of you comes from the privy or you have touched
women, and you find not water, betake yourselves to pure dust and wipe
therewith your faces and your hands. Allah desires not that He should
place you in difficulty, but He desires to purify you and to complete His
favor upon you, so that you may be grateful.
(24:59) O ye who believe! Let those whom your right hand possess, and
those of you who have not attained to puberty, ask leave of you at three
times before coming into your presence: before the morning Prayer, and
when you take off your clothes at noon in summer, and after the night
Prayer.
(4:44) O ye who believe! Approach not Prayer while you are mentally
dazed till you clearly know what you say, nor when you are clean,
except when you are traveling along a way, until you have bathed. And if
you are ill or you are on a journey while unclean, or if one of you comes
from the privy or you have touched women and you find no water, then
betake yourselves to pure dust and wipe therewith your faces and your
hands. Surely, Allah is Most Indulgent, Most Forgiving.
CONGREGATIONS OF PRAYER
(4:102-104) And when you journey in the land, it shall be no sin on you
to shorten the Prayer, if you fear that those who disbelieve may give you
trouble. Verily, the disbelievers are an open enemy to you.
And when thou art among them, and lead the Prayer for them, let a party
of them stand with thee and let them take their arms. And when they
have performed their prostrations, let them go to your rear, and let
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another party, who have not yet prayed, come forward and pray with
thee; and let them take their means of defense and their arms. The
disbelievers wish that you be neglectful of your arms and your baggage
that they may fall upon you at once. And it shall be no sin on you, if you
are in trouble on account of rain or if you are sick, that you lay aside
your arms. But you should always take your means of defense. Surely,
Allah has prepared a humiliating punishment for the disbelievers.
And when you have finished the Prayer, remember Allah while standing,
and sitting, and lying on your sides. And when you are secure from
danger, then observe Prayer in the prescribed form; verily Prayer is
enjoined on the believers to be performed at prescribed times.
(62:10-11) O ye who believe! When the call is made for Prayer on
Friday, hasten to the remembrance of Allah, and leave off all business.
That is better for you, if you only know. And when the prayer is finished,
then disperse in the land and seek of Allah’s grace, and remember Allah
much, that you may prosper.
Q-3. In the light of the Qur'an what would be the definition of (a)
Kafir (b) Mushrik , (c) Muslim, and (d) Momin.
کافر
کافرis a person who denies or rejects. All non-Muslims are not
‘kafir’. Those who have not heard about message of Islam are
ضالینor مضلینwhich means those who are not on right path due
to their ignorance or lack of knowledge.
مشرک
مشرکis a person who associates partners with God in any sense.
Worshipping any god, deity or person or anything beside God is
called شرکwhich has been termed as ظلم عظیمin the Holy
Quran.
مسلم اور مومن
Root of word مسلمis م، ل، سwhich means, surrender and peace.
A مسلمis therefore a person who offers peace to others and seeks
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to establish peace on earth and at the same time surrenders
before the will of Allah and to the authority of Muslim state.
َِإ ْذ قَالَ َلهُ رَّبهُ أَ ْس ِل ْم قَالَ أَ ْسلَ ْمتُ ِل َربّ اْلعَالَمِي2:132
(2:132) When his Lord said to him, ‘Submit’, he said, ‘I have
submitted to the Lord of the worlds.’
قَالَ تِ اْلأَ ْعرَا بُ آمَنّ ا قُل لّ مْ ُت ْؤمِنُوا َولَكِن قُولُوا أَ ْسلَمْنَا َولَمّ ا َيدْخُ ِل اْلِإيَا نُ فِي ُقلُوبِكُ مْ َوإِن تُطِيعُوا49:15
ٌال ّلهَ َورَسُوَلهُ لَا َيلِتْكُم مّنْ أَعْمَالِ ُكمْ شَيْئًا إِ ّن ال ّلهَ َغفُورٌ رّحِيم
The Arabs of the desert say, ‘We believe’. Say, ‘You have not
believed yet; but rather say, We have accepted Islam, for the true
belief has not yet entered into your hearts.’ But if you obey
Allah and His Messenger, He will not detract anything from
your deeds. Surely Allah is Most Forgiving, Merciful. (49:15)
Who is ‘Momin’?
ِِإنّمَا الْ ُم ْؤمِنُو نَ اّلذِي نَ آ َمنُوا بِاللّ هِ َورَ سُوِلهِ ُثمّ لَ مْ َي ْرتَابُوا وَجَا َهدُوا ِبَأ ْموَاِلهِ مْ َوأَنفُ سِ ِه ْم فِي َسبِيلِ اللّ ه49:16
َك ُهمُ الصّادِقُون
َ ُأوْلَِئ
The believers are only those who truly believe in Allah and His
Messenger, and then doubt not, but strive with their possessions
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and their persons in the cause of Allah. It is they who are
truthful. (Al-Hujrat 49:16)
Momin is a person who is in peace and as a source of peace
offers peace to others. By extending greeting of peace (السلم
)علیکمone extends peace to others and expects peace in
reciprocation. Muslims are prohibited to deny peace to such
person and accept his declaration on its face value.
ستَ ُم ْؤمِنًا
ْ َلمَ ل
َ ّ وَلَ َتقُولُوْا لِمَنْ أَْلقَى ِإلَيْ ُكمُ الس4:95
…and say not to anyone who greets you with the greeting of
peace, ‘you are not a believer’.
Q-4. In verse (33:40 Al-Ahzab), what does the Seal of prophet mean?
‘Seal’ is used to attest or verify something. In old times, kings and rulers
have such seals as rings and wear them on their finger for security
purpose lest someone use them illegally. The ordinary rings were,
therefore, also called ‘khatam’ in Arabic. Holy Prophet (sa) was advised
to have a seal and put it on his letters to kings and rulers.
Holy Prophet (sa) required his followers to believe in all the prophets.
Thus, he, acting as a seal, attested and authenticated the prophethood of
all prophets of Allah.
The Promised Messiah and Mahdi, the Holy Founder of the Ahmadiyya
Movement in Islam (as) says:
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"I swear by the glory of God and His Majesty that I am of the faithful, a Muslim
and I believe in Allah, the High, in His Books, and in His Messengers and in His
Angels and in Life after death. And I believe that our Prophet Muhammad the
Elect of God (peace of Allah be on him and His blessings) is the most eminent of
the prophets and the Seal of Apostles." (Hamamatul Bushra, page 6)
He further says:
"The charge made against me and my Community that we do not believe the
Messenger of Allah (peace be on him and His blessings) to be the Seal of Prophets
is a big falsehood. The faith, the conviction, certitude and the utterances that
characterize our belief in the Holy Prophet as the Seal of Prophets, are markedly
absent in the belief of these people (those who level this charge at us)." (Al-
Hakam, March 19, 1905)
Many Muslims believe that the Holy Prophet Muhammad (peace and
blessings of God be on him) is the last prophet and that no prophet can
come after him. I shall first state and examine the arguments that are
given in support of this belief, then show that this is true only in a
certain sense.
The Holy Quran says: "Muhammad is not the father of any of your men,
but he is the Apostle of Allah and Khataman Nabiyyeen--The Seal of the
Prophets." (33:41)
The real meaning of Khatam is a seal (see Tajul Aroos, Lisanul Arab,
and Qamoos), and the phrase should be interpreted in the light of this
meaning. Ibn Khaldun says it is wrong to interpret the word Khatam in
this verse to mean the last or the end (see Muqaddama Vol. II, p. 54,
Paris). He holds that the word Khatam denotes the consummation and
completion of a thing, which he further explains by the words,
authenticity, perfection and validity. When a seal is put to a letter it
becomes authentic and complete. The seal may be put in the end or in
the beginning. According to him, therefore, Khataman Nabiyyeen would
mean the truest and the most perfect of prophets and not the last in point
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of time. It refers to his status and place among the prophets and not to
the time of his advent.
In one of his sayings the Holy Prophet (sa) calls his uncle, Hadhrat
Abbas ra, Khatam ul Muhajireen (see Kanzul Ommal, Vol. VI, p. 178).
But it does not mean that Abbas was the last Muhajir (refugee) of the
whole Muslim world.
Similarly, Hadhrat Ali (ra) is called Khatamul Auliya (see Tafsir Safi
under the Quranic verse 33:41). Ibn Khaldun says this phrase is
understood to mean that Ali was a perfect saint and not the last (see
Muqaddama, Vol. II pp. 165-167).
An Arab poet, Hasan bin Wahab, called Abu Tamam (the compiler of
Himasa) Khatamush-Shu'ara (see Wafiyatul A'ayan Li Ibn Khallikan,
Vol. I, p. 123, Cairo). Obviously Abu Tamam was not the last poet. The
word Khatam, therefore, used in such phrases means the best and not the
last.
The verse runs as follows: "Muhammad is not the father of any of your
men, but he is the Messenger of God and Khataman Nabiyyeen." God is
obviously refuting an objection, viz., the Holy Prophet Muhammad (sa)
has no male issue. We read in the Quran: "Surely it is thy enemy and not
thou who shall be childless and without posterity." (108:4)
These words are said to have been revealed when Al-Aas Ibn Wayel
called the Holy Prophet (sa) Abtar (having no children or posterity) on
the death of his son Al-Qasim (see Jalaluddin's Commentary under verse
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108:4). As an answer to this taunt of the enemies, God declared in the
verse under discussion that the line of his physical male descendants is
no doubt cut off by the death of his sons but as Hadhrat Muhammad (sa)
is a Messenger of God, he possesses devoted followers who shall form a
continuous and long line of spiritual descendants to keep his memory
and name and teachings alive for ever and ever.
According to the context, therefore, the Seal of the Prophets must mean
that the spiritual descendants of Hadhrat Muhammad (sa) would be of no
mean order. They would, God says, attain to great spiritual distinctions
so must so that by following in his footsteps some of them would even
become prophets.
The Holy Prophet Muhammad (sa) is called here the Lord Privy Seal or
the Lord Keeper of the great Divine Seal of Prophethood, which not only
ratifies and authenticates the office of the previous prophets but also
awards the distinctive mark of prophethood to those who make
themselves worthy of it. (Haqeeqatul Wahy by Hazrat Mirza Ghulam
Ahmad, p. 56) We read in the Bible: "The Lord will make thee the head
and not the tail; thou shalt be above only and thou not be beneath."
(Deuteronomy 28:13)
NO NEW LAW:
He is the greatest not because he appeared last of all but because he has
brought a law which is absolutely final and can never be replaced or
excelled. Ibn Khaldun also mentions this meaning in his Muqaddama
(Vol. II, p. 165, Paris). Ali Bin Muhammad Sultan Al-Qari (Mulla Ali
Qari) interprets this phrase in the same sense. He says that it means that
there will not come a prophet after Muhammad (peace and blessings of
God be on be him) who could cancel his law and who is not a follower
of his (Mauzooat Kabeer, p.69).
Sheikh Mohyud Din Ibn Arabi says that the prophethood which brings
law is finished with the advent of Muhammad, peace and blessings of
God be on be him. (Fosoosul Hikam, p. 140)
Syed Abdul Kadir Jeelani says: "The prophetic law is finished and
completed with the Holy Prophet and he was called Khataman
Nabiyyeen. (Al-Insanul Kamil, Ch. 36)
Maulana Abdul Haye of Lukhnow says: "It is not impossible that a new
prophet may appear during or after the age of Muhammad but bringing
of a new code of religion is an absolute impossibility." (Dafi-ul-Wasawis
fee asr ibn Abbas, p. 12)
THE TRADITIONS:
The last words are translated as: there is no prophet after me. On the
basis of these words it is contended that if it were really possible for
anyone to become a prophet, no one could have been more deserving
than Hadhrat Ali (ra), who was not only a near relation of but succeeded
the Holy Prophet (sa) as the 4th Khalifa. The words were uttered when
the Holy Prophet (sa) was going to Tabook and appointed Hadhrat Ali
(ra) as the Ameer at Medina after him. Hadhrat Ali (ra) was desirous of
participating in the battle and did not wish to stay behind. The Holy
Prophet (sa), therefore, reminded Hadhrat Ali (ra) of the importance of
his work by referring to Hadhrat Aaron (as) who was appointed Ameer
of the Israelites when Moses (as) went to Mount Sinai. Hadhrat Aaron
(as) was the brother of Hadhrat Moses (as) and a prophet of God.
Hadhrat Ali (ra) was a cousin but not a prophet. The Holy Prophet (sa)
could not be blunt but he must not be misunderstood in such matters.
Therefore, he added that he was not leaving a prophet behind him. The
word Ba'ad means behind. (see Lane's Lexicon Book I, p. 225)
The context shows that the idea was to tell Ali (ra) that he was being left
behind like Hadhrat Aaron (as) but he was not a prophet. The words
cannot refer to any remote future. They were used and meant for that
particular occasion. The word Ba'ad is often used in this sense. In verse
7:149 of the Quran this word is translated by Pickthall as `after I had left
you'. The word Ba'ad is also used in the sense of Ma'a, i.e., with. (Lane's
Lexicon Book I, p. 225) In this sense the sentence La Nabiyya Ba'adee
would mean that there was no prophet with him.
It is curious to note that in the Shia traditions the words used are Laisa
Ma'ee Nabiyyun, i.e., there is no prophet with me (Amalee). In other
traditions the words reported are quite clear. The Holy Prophet (sa)
added "except that thou art not a prophet". (Tabaqati Kabeer, Vol. V., p.
15) There is another tradition which is very clear: "Dost thou not desire
to be what Aaron was to Moses except that thou art not a prophet".
(Biharul Anwar, Kitabul Manaqib, Vol. 9, Iran) Taking the word Ba'ad to
mean after, we can interpret the sentence in another way. If we go into
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the idiom of language we find that the words are not to be taken in their
literal sense. There is another tradition where the Holy Prophet (sa) says:
"When Chosroe dies there will be no Chosroe after him, and when
Kaiser dies there will be no Kaiser after him." (Bukhari, Vol. IV, p. 91,
Egypt) This is explained in Fathul Bari, Vol. VI as follows: "No Chosroe
will administer the affairs of State as well as this Chosroe has done."
Obviously it cannot mean that there will be no king after the Chosroe or
Kaiser.
Imam Muhammad Tahir Gujrati also says the same thing. (Takmala
Majmaul Bihar, p. 85) Imam Sha'arani also interprets these words in the
same way. (Al-Yawaqeet Wal Jawahir, Vol. II, p. 22)
Nawab Siddique Hasan Khan states the same. (Iqtarabus Sa'a, p. 162)
Hazrat Ayesha (ra), whose position is well known, says: "Say he is the
Seal of the Prophets but do not say that there is no prophet after him".
(Takmala Majmaul Bihar, p. 88) Imam Soyooti writes that Mogheera
also expressed the same opinion. (Durri Mansoor) The other Hadith
brought forward is:
Lau Kaana Ba'adi Nabiyyeen Lakaana Umaro.
"If there were a prophet after me, it would have been Umar."
The word Ba'ad as stated earlier also means `with', and there is nothing
here which should confine its meaning to `after'. Therefore, the tradition
should be translated as: "If there were a prophet with me it would have
been Umar." In another tradition, the Holy Prophet (sa) says: "If I were
not raised it would have been you, O Umar." (Mirqat, Vol. V, p. 539)
Another saying is: "If I was not raised, Umar would have been raised
among you." (, p. 103) These traditions would only show that Umar (ra)
had an aptitude for a prophet, like Hadhrat Muhammad (peace and
blessings of God be on him) who brought the Islamic law. Therefore, the
Hadith in question would mean that if a prophet were to bring a new law,
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it could have been Umar (ra). It cannot mean that there can be no
prophet after Hadhrat Muhammad (peace and blessings of God be on
him). In another tradition, the Holy Prophet (sa) clearly implies the
opposite. He says: "If Ibrahim (his son) had lived, he would have been a
Prophet." (Ibn Maja, Vol. I, p. 237)
The next Hadith in support of this belief is: "I am the last of the Prophets
and you are the last of peoples." (Muslim) The meaning of this is
explained by another Hadith which runs as follows: "and my mosque is
the last mosque." (Muslim, Kitabul Haj Fazlis Salat, p. 531) It is clear
that the Holy Prophet did not mean that there was to be no prophet after
him, otherwise we shall have to conclude that he did not want the
Muslims to build any other mosques. Obviously, what he means is that
the religion brought by him is perfect and no one can cancel or modify it
after him.
The use of the word Akhir (last) in this sense is quite common in the
Arabic language. Imam Soyooti calls Ibn Taimiyya as the last of
Mujtahideen (original thinkers and Jurists). (Al-Intibah Wan Nazir, Vol.
III, p. 310, Hyderbad) An Arab poet uses the word Akhir (last) in the
sense of perfect and unique, in Himasa, Babul Adab.
It is clear from the foregoing that it is not Ahmadies alone who are
interpreting the expression Khataman Nabiyyeen (Seal of Prophets) in a
manner allowing the appearance of a prophet after the Holy Prophet (sa),
who does not bring any new Shariah (Law) and does not attain
prophethood independently but through complete obedience to the Holy
Prophet Muhammad (peace and blessings of God be on him). Even
recognized Muslim saints of different countries, ages, and clines, and
even the Holy Prophet himself, have understood the expression in the
like manner.
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His advent, thus has not closed the stream of Divine Grace but its course
has been channelized through his person which is now, so to say, the
new Headwork. A prophet, henceforth, shall appear only through
allegiance to him, by receiving light from his light and as his shadow
and reflection, and not otherwise. Hence, "all prophethood except
Muhammadan prophethood has ended. No law-giving prophet shall ever
come, and a prophet without law may, but only such as is primarily a
follower of the Holy Prophet (Allah bless him). I am both a follower and
a Prophet." (Tajalliyate Ilahiyya by Hazrat Mirza Ghulam Ahmad, pp.
24-25)
Q-5. Was Jesus taken up to heaven before having been crucified? How would you explain
the verses (3: 54,55 Al-Imran), (4: 157, 158 An-Nisa)?
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.
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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 – R.K. vol-20, p-67)
The following are some quotes from the Holy Qur’an, Hadith and the
Bible that confirm the notion that Jesus died a natural death:
PROMISE MADE
[3:56] Remember the time when Allah said, 'O Jesus, I will cause thee to
die a natural death and will raise thee to Myself, and will clear thee of the
charges of those who disbelieve, and will exalt those who follow thee above
those who disbelieve, until the Day of Resurrection; then to Me shall be your
return, and I will judge between you concerning that wherein you differ.'
PROMISE FULFILLED
[5 118] `I said nothing to them except that which Thou didst command me -
Worship ALLAH, my Lord and your Lord. 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;
In the following verse Hadhrat Ibrahim (a.s.) has been quoted as saying
that he is “going” towards his Lord. Does it imply that he was also raised
towards God?
[37:100] And he said, 'I am going to my Lord. He will, surely, guide me.'
Allah is every where, as stated by the following verse. Where then Jesus
was raised?
[6:4] And He is Allah, the God, both in the heavens and in the earth.
[2:116] To Allah belongs the East and the West; so whithersoever you turn,
there will be the face of Allah. Surely, Allah is Bountiful, All-Knowing.
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[17:94] 'Or, thou have a house of gold or thou ascend up into heaven; and
we will not believe in thy ascension until thou send down to us a Book that
we can read.' Say, 'Holy is my Lord! I am but a mortal sent as a Messenger.'
In the light of the above, if anyone believes that Jesus Christ physically
ascended to heavens, he has to believe that Jesus was not a human being.
In the following verse of the Bible, Jesus has mentioned that ascending
to or descending from heavens is nothing but metaphorical.
“And no man hath ascended up to heaven, but he that came down from
heaven, even the Son of man which is in heaven.” (JOHN 3:13)
"On judgment day some people of my Ummah shall be brought and taken
towards hell. I'll submit that O Allah these are from my Ummah. I'll be told
that you don't know that they have made innovations in the law. Then I'll
say the same sentence what the righteous servant of Allah Isa said that
when You caused me to die, You were Watcher over them. I'll be told that
they turned away from the religion" (Bukhari, Kitab-ul-Tafseer, Vol-2,
P-889)
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IBN-E-KATHIR ACKNOWLEDGES
DEATH OF JESUS
Hafiz Ibn-e-Kathir, a famous commentator of the Holy Qur’an has
mentioned that there are certain Hadiths of the holy Prophet (s.a.) which
shows that Jesus Christ has died and is not a living person any more.
“In some Hadiths it is mentioned that had Moses and Jesus lived today they
wouldn’t have any option but to follow me.” (Tafseer Ibn-e-Kathir vol-1, p-
449)
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[4:160] And there is none among the People of the Book but will continue to
believe in it before his death; and on the Day of Resurrection, he (Jesus)
shall be a witness against them.
They claim that according to this verse of the Holy Qur’an, everyone
from the people of the Book, i.e., the Jews and the Christians shall
accept Jesus Christ as a true prophet of God before ‘his’ (Jesus’) death.
This pronoun ‘his’ is referred to Jesus and not to that Jew or Christian
who is expected to believe in Jesus. They argue that as, apparently, all
the Jews and the Christians have not yet accepted Jesus Christ as a true
prophet of God, therefore, he is still alive in the heavens.
In order to know the exact and correct meanings and interpretation of the
above mentioned verse of the Holy Qur’an, we need to keep in mind the
principles of interpretation, some of which mentioned below.
UNANIMOUS PRINCIPLES
OF INTERPRETATION
It is widely accepted amongst the Muslim religious scholars that the
Holy Qur’an interprets itself, which means that certain verses of the
Holy Qur’an can be used to interpret certain other verses. It is also
invariably accepted that there cannot be any contradiction in the Holy
Qur’an. It is also a canonized principle that Hadith cannot state anything
against the teachings of the Holy Qur’an. Let’s check the above verse in
the light of these unanimously accepted criteria.
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LOGICAL PROBLEM
Before discussing this verse a logical problem needs to be resolved.
When we say that each and every one among the People of the Book
shall believe in Jesus Christ before his death, we need to know that
people of what time period we are talking about, because in the verse
under consideration, an encompassing and all-inclusive phrase, “and
there is none among the People of the Book”, و ان من ا ہل الکتابis
used? So we need to know whether we are talking about those ‘people of
the book’ who were at the time of Jesus, those who were at the time of
the Holy Prophet (s.a.) when this verse was revealed, those who shall be
present at the time of the second coming of Jesus or all of them?
The onus of reply to this question lies on those who believe in literal
interpretation of this verse. However, ignoring this point, we focus our
attention to the crux of the matter. This verse, according to non-Ahmadi
interpretations, states that all of the People of the Book shall
unanimously accept Jesus Christ as true prophet of God before his death.
Consequently, there shall be no Jew or Christian left on the face of the
earth as all of them would have been converted to Islam.
Now, let’s check the following two verses of Sura Maida, chapter 5 of
the Holy Qur’an:
CHRISTIANS SHALL EXIST ON EARTH
TILL THE DAY OF JUDGMENT
[5:15] And from those also who say, 'We are Christians,' We took a
covenant, but they too have forgotten a good part of that with which they
were exhorted. So We have caused enmity and hatred among them till the
Day of Resurrection. And Allah will soon let them know what they have
been doing.
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These two verses clearly state that different sects of the Jews and the
Christians shall remain on earth till the last day or the Day of Judgment
and there shall be enmity and hatred between them till that day.
[3:56] Remember the time when Allah said, 'O Jesus, I will cause thee to die
a natural death and will raise thee to Myself, and will clear thee of the
charges of those who disbelieve, and will exalt those who follow thee above
those who disbelieve, until the Day of Resurrection; then to Me shall be
your return, and I will judge between you concerning that wherein you
differ.'
In this verse Allah promises Jesus to exalt his followers over those who
disbelieve, till the day of resurrection. Historically, those who do not
follow Jesus are the Jews, who shall be empowered by those who follow
Jesus. It also proves that the Jews shall not be completely annihilated
from the face of the earth, but exist till last day.
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Abu Hurairah (r.a.) reported Allah’s Messenger (s.a.) as saying: The last
hour would not come unless the Muslims will fight against the Jews and the
Muslims would kill them until the Jews who hide themselves behind a stone
or a tree and a stone or a tree would say: Muslim, or the Servant of Allah,
there is a Jew behind me; come and kill him; but the tree gharqad would not
say, for it is the tree of the Jews. (Sahih Muslim, Book 41, Number 6985).
CONCLUSION
1) All Jews and Christians shall accept Jesus as true prophet of God
and become Muslims;
2) Jews and Christians shall remain as they are now till the day of
resurrection;
3) Jews shall be killed by the Muslims except few who seek refuge of
their own tree, gharqad. But even then they shall remain Jew.
Interpreting the verse [4:160] in the light of other verses of the Holy
Qur’an which, in this case are, [3:56]; [5:15, 65] shows that the pronoun
‘his’ used in the verse [4:160] is referred to each person of “the people of
the book” and not to the Jesus Christ.
Q-6. What does the word Ahmad signify in verse (61:6 As-Saff)?
(1) The Holy Prophet (sa) appeared after Jesus had departed
from this world.
(2) He is the last Law-giving Prophet and the Qur’an the last
revealed Divine Law for the whole mankind till the end
of time (5:4).
(3) Jesus could not guide mankind to all truth because his
Message was meant only for a particular people and for a
particular period, and the Law as amended and given to
the Jews by him was not and could not be a complete and
perfect Law because they had not yet mentally and
morally so developed as to be the bearers of a complete
Shari’at and the world had to wait till it was given a
perfect Law in the form of the Qur’an (5:4) and a
Prophet par excellence i.e., the Holy Prophet (sa) who
could guide all mankind.
(4) The Holy Prophet (sa) gave to the world a Law complete
in all its details which alone could guide mankind unto
all truth.
(5) The Holy Prophet (sa) did not speak of himself but
whatever he heard from God that did he speak (53:4).
(6) The Holy Prophet (sa) glorified Jesus (2:254; 3:56).
ویودیعیم بید مشیحو روح قدشو و ھوا ایمۃ و بفروش شمو شموتیہم
i.e. And by His Messiah, He has made them know His Holy
Spirit. For it is He who is Emeth i.e., “The Truthful One, and
in accordance with his name are also theirs.
“Syed Sahib sets forth his belief that the acceptance of prayer does not
mean that the supplicant should be bestowed what he asks for.
The first difficulty is that thousands of supplications that are made most
humbly and earnestly are not fulfilled which means that the prayer has
not been accepted, while God has promised acceptance of prayer.
Some verses indicate that those things which are not determined will not
be granted and some verses indicate that no supplication is rejected and
that all are accepted.
The verse: Call on Me, I shall respond to you, shows that God has
promised the acceptance of all prayers.
Thus, the only way of reconciling this contradiction between the verses
is that the acceptance of prayer should be interpreted as meaning the
acceptance of an act of worship, that is to say, that prayer should be
interpreted as a type of worship concerning which there is a Divine
promise of acceptance when it is offered in the sincerity and earnestness
of the heart.
The acceptance of prayer is, therefore, no more than that it earns merit
by being regarded as a type of worship.
The great benefit of prayer is that when at the time of prayer the heart is
fixed upon the greatness of God and His limitless power that idea
overcomes all the apprehensions which were the cause of restlessness
and the supplicant experiences patience and steadfastness.
That is to say, that that which is determined will happen in any case
whether one offers a prayer in respect of it or not and that a thousand
prayers will not help where the matter has not been determined, thus
prayer is vain and useless.
In answer to this Syed Sahib says that to supplicate for help in a time of
distress is a characteristic of human nature and a person supplicates on
account of his natural characteristic without thinking whether what is
being supplicated for will happen or not.
This summary of the view held by Syed Sahib indicates that his belief is
that prayer cannot be the means of achieving one's goal, nor has it any
effect on such achievement.
We shall show later that Syed Sahib has woefully misunderstood the
verses of the Holy Quran.
At this stage we would observe with regret that if Syed Sahib's intellect
had fallen short of the meaning of the Holy Quran, had he at the time of
writing these booklets overlooked the law of nature which he claims to
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follow and which he regards as the interpreter of Divine guidance and of
the hidden mysteries of the Holy Quran?
Is Syed Sahib not aware that though nothing good or ill in this world is
free from determination, yet nature has appointed such means for the
achieving of the good or the ill, the true and correct effect of which is
not questioned by any wise person?
Does he believe that God had power to invest certain medicines with
such powerful effects that their full dose should immediately move the
stomach, or that certain poisons should have such powerful effect that a
full dose of them should dispatch the consumer from this world within a
matter of minutes, yet He should leave as dead and without effect the
supplications of His elect which are full of resolve and attention and
earnestness?
That is not so. Syed Sahib himself is unaware of the true philosophy of
prayer and has no personal experience of its high effectiveness.
His case is like that of a person who over a period uses a stale medicine
which has lost all its effectiveness and then concludes, as a general rule,
that that medicine is ineffective.
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Syed Sahib has reached an advanced age, but the natural system, that
determination is closely related to means, has eluded him.
That is why he has fallen into the error that anything can happen without
the intervention of the means which nature has appointed spiritually and
physically.
The meaning of all that Syed Sahib has put forth is that he does not
regard prayer as one of the effective means, the existence of which he
admits, and that he has in this matter gone beyond the limit.
For instance, if someone mentions the effect of fire to him, he will not
deny it and will not affirm that if anyone's being burnt has been
determined he would be burnt without the intervention of fire, then I am
surprised that despite being a Muslim he denies the effectiveness of
prayer which sometimes lights up the darkness like fire and sometimes
burns the hand of an impertinent intervener.
Then through his sincerity the servant approaches close to God Almighty
and in prayer that relationship, when it arrives at a certain stage,
manifests its wonderful qualities.
Then the soul prostrates itself at that threshold and the power of
attraction that is invested in him draws the bounty of God Almighty
towards itself.
For instance, if the prayer is for rain then on its acceptance the natural
means that are needed for rain are created by the effect of the prayer.
If the prayer is for famine the All-Powerful One creates the contrary
means.
There are many instances of this in the holy Books of God Almighty.
Some types of miracles are in reality the acceptance of prayer.
Are you aware what was the wonderful event that happened in the
deserts of Arabia, that hundreds of thousands of the dead came alive
within a few days, and those who had been corrupted through
generations took on Divine color, and the blind began to see, and the
tongues of the dumb began to flow with Divine insights, and such a
revolution took place in the world which no eye had seen and no ear had
heard before?
It was the prayers during dark nights of one who had been wholly lost in
God which created an uproar in the world and manifested such wonders
as had appeared impossible in the case of that unlearned helpless one. O
Allah send down blessings and peace on him and on his people
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according to the number of his grieves and sorrows for the Muslims and
send down upon him the lights of Thy mercy for ever.
I have experience that the effect of prayers is greater than the effect of
fire and water. Indeed in the systems of natural means nothing has
greater effect than prayer.
If a question is raised that some prayers are not heard and no effect of
theirs becomes visible, I would say that the same is the case with
medical remedies.
Have medicines shut the door of death, or is it not possible for them to
fail of their purpose?
Careful consideration would show that physical and spiritual means are
not outside determination.
God Almighty has tied together His physical and spiritual systems in the
same chain of causes and effects.
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It is a great mistake on the part of Syed Sahib that he acknowledges the
physical system but denies the spiritual system.
Syed Sahib says that in the Holy Quran God Almighty has promised
acceptance of all prayers while the fact is that some prayers are not
accepted.
This is a misunderstanding on his part and the verse: Call on Me, I shall
respond to you (40: 6 1), does not help his purpose.
Not all prayers are obligatory. At some places God, the Glorious, has
praised those who are steadfast and at a time of trial confine themselves
to committing themselves to God.
In this verse prayer has not only been commanded but the verse goes on
to describe it as worship and in case of disobedience warns of the
torment of hell.
It is obvious that in the case of other prayers this warning is not added.
Indeed in some cases Prophets were admonished in respect of their
prayers.
The verse: I advise thee not to act like the ignorant ones (11:47); is an
instance. This shows that if every prayer had been worship Noah would
not have been rebuked about his prayer.
The verse: In such an event you will call on Him alone, then will He
remove that which you call on Him to remove, if He please (6:42);
clearly indicates this.
Even if we were to concede that the phrase 'Call on Me' means prayer,
we would have to affirm that by prayer is meant such prayer as complies
with all required conditions and that is not within the power of man
unless he is helped by God.
Very often, despite all other conditions being fulfilled, the object for
which supplication is made is opposed to the Divine design and there is
no good in its fulfillment.
For instance, if a child should cry that his mother should hand over to
him a burning brand, or a serpent, or should feed him a poison, which
appears agreeable, the mother would not comply with his wish.
Were she to do so, and though the child might escape with his life some
limb of his should become useless, then arriving at years of discretion
the child would have a grievance against his foolish mother.
There are many other conditions in the absence of which prayer does not
deserve that name and so long as a prayer is not inspired by full
spirituality and there is not a close connection between him who
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supplicates and him on whose behalf supplication is made, there is little
hope of the acceptance of prayer.
Unless there is Divine willingness for the acceptance of prayer all these
conditions are not fulfilled and full attention remains lacking.
Syed Sahib acknowledges that the good fortune of the hereafter and its
bounties and delights and comforts which constitute salvation, are the
result of faith and sincere prayers.
Q-8. What does 'Seven Heavens' mean in context of the Holy Qur'an?
"It is He Who created everything on the earth for you and then directed His
attention up to heaven and arranged it into seven regular heavens. He has
knowledge of all things." (The Qur'an, 2:29)
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"Then He turned to heaven when it was smoke. In two days He determined them
as seven heavens and revealed, in every heaven, its own mandate." (The
Qur'an, 41:12)
Given this meaning of the word, it is seen that the Earth's sky, or the
atmosphere, is made up of seven layers.
These layers differ in such physical properties as pressure and the types
of gasses.
The ionized gases form a layer within the thermosphere called the
IONOSPHERE.
Q-9. Would you consider Sura Al- Fatihah the foundation and essence of the Qur'an. The
sura is considered as a Dua and the rest of the Qur'an as Allah's answer to it.
This chapter has been referred to in the Qur’anic verse, ‘We have indeed
given thee the seven oft-repeated verses and the great Qur’an’ (15:86).
The chapter has been called by quite a number of names, out of which
the following ten are more authentic. These are:
The chapter goes on to say that man has been created for ‘ibadat’, i.e.,
the worship of God and the attainment of His nearness, and that he
constantly needs His help for the fulfillment of this supreme object of
his creation.
Finally, the prayer contains a warning that after having been led to the
right path, man sometimes strays away from it, loses sight of his goal
and becomes estranged from his Creator. We are taught to remain always
on our guard and constantly seek God’s protection against any possible
estrangement from Him.
This is the subject which is put in a nutshell in Al-Fatiha, and this is the
subject with which the Qur’an deals fully and comprehensively, citing
numerous examples for the guidance of the reader.
“And who so disbelieves in Allah and His angels and His books and His
messengers and the last day, has surely strayed far away.” 4:137
“Allah has created everything and has ordained for its proper measure.” 25:3
Either making use of his reason or building thereon. The doing of which
is praiseworthy. Or according to his desire or appetite. The doing of
which is qadarah.
“The Originator of the heavens and the earth! How can He have a son when He
has no consort, and when He has created everything and has knowledge of all
things? Such is Allah, your Lord. There is no God but He, the Creator of all things,
so worship Him. And He is Guardian over everything”. 6:102-103
The second important point I would like to mention is that when Allah
creates an entity, whether it has physical dimension or not, he creates a
blueprint outlining this creation. This is a complete and faultless
document, listing every detail of the creation and particulars of how the
entity will function after its creation.
This entity can be a bacterium, a germ whose life span is only a few
seconds or it could be a planet - even a solar system or a galaxy is not
outside Allah’s creation. Whatever Allah has created, it is reflective of
His thoughtful planning and deep understanding. No entity has been
created randomly and none can be created without the Will and Consent
of Allah.
When Allah decided to create life on earth, he formulated a plan and put
it in place for billions of years or even more. This plan will remain in
action as long as Allah wills. The creation of life; Human or any specie,
has gone through a perfect process of evolution and has arrived at the
stage that we witness today. This is not by randomness or by chance. It
is perfect planning. Allah says in the Holy Qur’an, chapter 25, verse 3:
“He to Whom belongs the kingdom of the heavens and the earth. And He has taken
on to Himself no son, and has no partner in the kingdom, and has created
everything, and has ordained for it its proper measure”.
This is the gist of the concept of taqdeer. Allah has ordained everything.
Every infinitesimal detail on how a creation occurs or that how that
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creature of God will function. To accentuate this point, Allah says in the
Holy Qur’an. chapter 36, verse 39 – 41:
“And the sun is moving on the course prescribed for it. That is the decree of the
Almighty, the All-Knowing God. And for the moon We have appointed stages, till it
becomes again like an old dry branch of a palm-tree. It is not for the sun to
overtake the moon, nor can the night outstrip the day”.
In brief then, you can see the entirety of Allah’s plans. He has detailed,
in great clarity, functioning of every creation including heavenly bodies.
In that master plan Allah has also decreed how these creations will move
towards their final destiny; the point at which every creation, every
entity will become extinct.
At this stage, the third fundamental point that I would like to highlight is
that everything, except Allah, has a final destiny or an end. Indeed
everything, without any exception, has a final destiny.
Humans, for example, have longed for eternal life. Even if the
advancement in medicine makes it possible for humans to live longer,
there will eventually be an end to their physical existence. One cannot
escape the ultimate fate that Allah has planned for any specie, be it
human or a virus. As history is a witness, millions of species have died
and this process of continuation of evolution will continue. Species will
evolve and will reach their final destiny.
The notion that Allah’s creations are now evolving independently, that
is, without will of Allah is erroneous and flawed. Allah is not only the
originator of everything, He is also the eradicator, as He clearly states in
the Holy Qur’an, chapter 55, verses 27 to 28:
“All that is on it (earth) will pass away. And there will remain only the Person of
thy Lord, Master of Glory and Honor”.
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Further analysis into the subject of existence reveals that there was a
time when nothing existed, except Allah; then He created this Universe,
and should He choose, He may bring an end this universe. The
following two quotes from the Holy Qur’an clarify this point. Firstly,
from chapter 57, verse 4:
“He is the First and the Last, and the Manifest and the Hidden, and He knows all
things full well”.
“Do they not reflect in their own minds? Allah has not created the heavens and the
earth and all that is between the two but in accordance with the requirements of
wisdom for a fixed term. But many among men believe not in the meeting of their
Lord”.
Now to the fourth fundamental point in this regard. The laws of nature
are part of Allah’s decree. So whatever Allah has created, Allah has
made corresponding laws that govern its existence. Many laws are now
known to us, and many more are yet unknown. It is Allah, who has
created these boundaries of knowledge and abilities. For example, a
person may intend to become a weight lifter. To this end he improves his
abilities and becomes the best weight lifter in the world. However, there
is an upper limit that he cannot exceed.
There are natural laws, for example, that fire will burn or the water will
extinguish the fire. There are millions of these laws of Nature which
form boundaries around us. They are part of the laws that Allah has
already decreed. Sometimes, however, we notice a deviation in the law.
This divergence does not, in any sense, mean that Allah is breaking the
law. They merely represent execution of laws that are not known to us.
These hitherto laws are triggered by factors which are not known to us.
Allah says in Chapter 2, verse 118 says:
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“He is the Originator of the heavens and the earth. When He decrees a thing, He
does only say to it, ‘Be!’ and it is”.
From this verse one should not understand that everything is created
suddenly. Kun Fayakoon means that he says BE and it starts happening
and it starts taking its shape, in accordance with the blueprint designed
by Allah. We can take the example f the long process of evolution
which has taken place on this earth, started when Allah said ‘Kun’. The
process is still continuing and will keep evolving for as long as Allah
wills, and remains subservient to the complete and absolute desire of
Allah. In summary, Kun Fayakoon does not mean that Allah says and
things happen suddenly. This is a misconception.
For example, we do not know our life span, we do not know how the life
on earth will end, we do not know when this solar system will end, we
do not know when the stars will die, we do not know whether this whole
universe will end or not.
So we can say that there are boundaries of the spiritual laws or the laws
of nature and we cannot go out of those boundaries. We can benefit by
learning and respecting them. However, if a person says that he does not
believe that fire can harm him and is willing to jump into the fire, he
must realize that he is trying to cross a boundary established by Allah.
Therefore he cannot escape death.
“And if Allah had enforced his will, He would have made you all one people.”
5:49
As history is witness, Allah does not enforce His will. Should He have
willed He would have forced all humans to accept the Holy Prophet
(peace and blessings of Allah be upon him). However, He did not
compel humans. In accordance with His rules, He gave humans a
choice, whether to believe or disbelieve.
“Let him who will believe and let him who will disbelieve.”
In the matters of religious laws Allah has given the choice. That choice,
however, is based on the wisdom that if you make the right choice you
will be rewarded and you will have a peaceful eternal life. It will be a
serene life that will be much superior then this worldly life. Conversely,
if you decide to choose to disbelieve in the revelation of Allah, you
should fully understand the rules that govern that decision. By choosing
to disobey Allah, you would have to accept the penalty.
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The exercise of free will in this case should not be viewed as a
punishment. It is not that Allah is angry and that He will punish you
because of your choice. It should be noted that Shariah is very clear
about this matter. When Allah gives you free choice, He clearly explains
the benefits and disadvantages of each option. The choice, in the end, is
yours.
One should try to understand the above two questions in light of the
teachings of Shariah and Hadith. Allah’s knowledge of the past, present
and future is complete and there is no limit to His knowledge. He knows
what happened from time immemorial and knows what will happen in
the future, be it tomorrow or a billion years from now. However, Allah
chooses not to disclose his knowledge on daily basis, because of the free
will that he has decreed.
People also demand that if Allah knows that a certain type of crime is
going to be committed then He should stop it. If Allah knows that there
is murderer who is going to kill an innocent person; who will leave a
widow or an orphan child, He should stop the murderer, because he has
the power. Nevertheless, this is exactly what Allah says that I do not do
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on daily basis because He has given you free will and He does not do
this normally until and unless there is a special Taqdeer which comes
into play and which is triggered on special occasions.
Make no mistake, Allah can stop all the crimes and Allah can make this
world a beautiful world without any crimes or without any sins, but He
says that He has chosen not to do that because He want to see who are
the people who follow His commandments and who are the ones who
don’t.
Q-11. Is the Qur'anic message outdated, does it need updating or is for all times?
Say, ‘If the ocean became ink for the words of my Lord, surely, the ocean
would be exhausted before the words of my Lord came to an end, even though We
)brought the likes thereof as further help’. (Al-Kahaf 18:110
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And if all the trees that are in the earth were pens, and the ocean were ink, with
seven oceans swelling it thereafter, the words of Allah would not be exhausted.
Surely, Allah is Mighty, Wise.
These are not mere claims but supported with strong evidences
of scientific information like
The verse 2:231 refers to the third and final pronouncement of divorce
after which the husband loses all right of reunion with his wife unless
the divorced woman marries another man and establishes conjugal
relations with him, and is then formally divorced by him or he dies,
leaving her free to marry another man. By the inclusion of this provision
in the law of divorce, Islam has, on the one hand, enhanced the sanctity
of the marriage tie which must not be trifled with and has declared
unlawful the evil practice of ‘halala’; and on the other, it has afforded
yet another opportunity to the couple who once had lived as husband and
wife to become reunited if they so desired. The practice of halala
referred to above consists in a divorced woman marrying a man, other
than her former husband, with the object of obtaining divorce from him
and thereby making herself lawful for the former husband. Islam
condemns this practice as a thing accursed (Tirmidhi ch. on Nikah) and
enjoins that marriage with and divorce from another husband must both
be genuine.
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