The Messiah is the Mahdi

 باسمك اللهم

قدوس قدوس

How do we reconcile the fact that the Messiah of Nazareth على نبينا وعليه الصلوات والتسليمات is deceased and that the Prophet Muhammad صلى الله عليه وآله وسلم prophesied that he shall descend in the Latter Days?

I believe that the answer to this perplexity is in the figure of the promised Mahdi. Being a descendant of the Prophet Muhammad صلى الله عليه وآله وسلم his appearance in the near future shall fulfill the prophecy of the second coming of Jesus of Nazareth عليه السلام. For this reason it occurs in a Hadith:

لَا الْمَهْدِيُّ إِلَّا عِيسَى ابْنُ مَرْيَمَ

The Mahdi is none but Jesus son of Mary

(Sunan Ibn Majah)

يُوشِكُ مَنْ عَاشَ مِنْكُمْ أَنْ ‌يَلْقَى ‌عِيسَى ‌ابْنَ ‌مَرْيَمَ ‌إِمَامًا ‌مَهْدِيًّا وَحَكَمًا عَدْلًا

Whoever lives long among you shall meet Jesus son of Mary, an Imam, a Mahdi, a just ruler

(Musnad Ahmad)

From among the Tabi’in we have the views of al-Hasan al-Basri رحمة الله عليه and Mujahid bin Jabr رحمة الله عليه

عَنِ الْحَسَنِ قَالَ الْمَهْدِيُّ ‌عِيسَى ابْنُ مَرْيَمَ عَلَيْهِ السَّلَامُ

al-Hasan said: “The Mahdi is Jesus son of Mary peace be upon him” (al-Fitan li-Nu’aim bin Hammad; v.1, pp.374, 376):

عَنْ مُجَاهِدٍ، قَالَ الْمَهْدِيُّ ‌عِيسَى ابْنُ مَرْيَمَ

Mujahid said: “The Mahdi is Jesus son of Mary” (Musannaf Ibn Abi Shaybah)

In a sense the promised Mahdi عليه السلام being a descendant of the Prophet Muhammad صلى الله عليه وآله وسلم through his daughter, the lady of light, sayyidatuna Fatimah سلام الله عليها is a second coming of the Prophet himself. This is why in the prophecies he is described as having the very name of the Prophet – Muhammad or Ahmad – and even his father’s name is Abd Allah according to some narrations. The Prophet صلى الله عليه وسلم is reported to have said about him:

رَجُلٌ يُسَمَّى بِاسْمِ نَبِيِّكُمْ ‌يُشْبِهُهُ ‌فِي ‌الْخُلُقِ ‌وَلَا ‌يُشْبِهُهُ ‌فِي ‌الْخَلْقِ

A man named with the name of your Prophet, resembling him in manners but not resembling him in physical appearance

(Sunan Abi Dawud)

Ghamidi's False Principle that Redefines the Sunnah

 بسم الله الرحمن الرحيم

والصلاة والسلام على رسوله الامين

One of the antichrists of our time, Javed Ghamidi, says: “The Sunnah entirely relates to practical affairs of life. Belief, ideology, history, occasions of revelation and other similar things do not fall in its sphere. Consequently, the word Sunnah cannot be applied to things such as faith, and nothing which relates to theoretical knowledge can be regarded as Sunnah. Its ambit is practical things and everything that does not fall in this ambit cannot be called Sunnah.” (Islam: A Comprehensive Introduction, p.62)

The Prophet Muhammad صلى الله عليه وآله وسلم repudiated this heresy when he said:

أَلاَ إِنِّي أُوتِيتُ الْكِتَابَ وَمِثْلَهُ مَعَهُ

Beware! I have been given the Scripture [Quran] and its Similitude along with it

(Sunan Abi Dawud; Kitab as-Sunnah, Hadith #4604)

Just as the holy Quran contains teachings pertaining to faith, belief, ideology and “theoretical knowledge” likewise that which the Prophet declared the similitude of the Quran, namely the Sunnah, must necessarily contain teachings pertaining to faith, belief and ideology. For Ghamidi to restrict the Sunnah to “practical things” is to deny a large portion of the Sunnah. His novel definition of the Sunnah opposes that of the Sahabah, the Salaf and the Ahl us-Sunnati wal-Jama’ah. Who is Ghamidi’s precedent in defining the Sunnah in the way he has, and specifically, who is his precedent in expelling the matters of faith, belief and ideology from the ambit of the Sunnah?

Since he in fact has no precedent in making this very consequential determination it is safe to conclude that Ghamidi has introduced a new, astray sect into the Ummah and has departed from the Saved Sect of Ahl us-Sunnati wal-Jama’ah. He has opposed our fundamental principles in understanding and approaching the Religion of Islam.

A practical example in how Ghamidi has deviated due to his false principle is his rejection of the prophecy concerning the second advent of the Messiah على نبينا وعليه السلام

Ghamidi says: “As far as the narratives which record the advent of Jesus (sws) are concerned, though the muhaddithun have generally accepted them; however, if they are analyzed in the light of the Qur’an, they too become dubious.” (Islam: A Comprehensive Introduction, p.174)

Fire Consuming the Sacrifice (3:183)

 بسم الله الرحمن الرحيم

والصلاة والسلام على رسوله الامين

Allah Most High answers one of the excuses put forward by the Jews for disbelieving in the Prophet Muhammad (sall Allahu alaihi wasallam):

اَلَّذِیۡنَ قَالُوۡۤا اِنَّ اللّٰہَ عَہِدَ اِلَیۡنَاۤ اَلَّا نُؤۡمِنَ لِرَسُوۡلٍ حَتّٰی یَاۡتِیَنَا بِقُرۡبَانٍ تَاۡکُلُہُ النَّارُ ؕ قُلۡ قَدۡ جَآءَکُمۡ رُسُلٌ مِّنۡ قَبۡلِیۡ بِالۡبَیِّنٰتِ وَ بِالَّذِیۡ قُلۡتُمۡ فَلِمَ قَتَلۡتُمُوۡہُمۡ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ

Those who say, ‘Allah has charged us not to believe in any Messenger until he bring us an offering which fire devours.’ Say, ‘There have already come to you Messengers before me with clear Signs and with that which you speak of. Why, then, did you kill them, if you are truthful?’

(Surah 3:183)

It is implied that the objection of the Jews is unwarranted. There was never any covenant in which they were only required to accept someone’s claim to being a Messenger of God if he showed them the particular sign of fire coming down from heaven to consume a sacrifice or offering upon an altar. But He does acknowledge and confirm the fact that there were Messengers who came in the past who did indeed display this heavenly sign of fire coming down from heaven consuming a sacrifice or offering.

According to the Hebrew Bible there are four instances in which fire miraculously consumed a sacrifice or offering: as a sign for the Prophets Moses and Aaron (Leviticus 9:24), for Gideon (Judges 6:21), for King David (1 Chronicles 21:26) and for the Prophet Elijah (1 Kings 18:38). However, there are numerous other true Prophets who appeared in the past, in Israel, who did not display this particular sign but who displayed other manifest signs and miracles attesting to their being true Messengers of God.

Although none of the Prophets about whom the Hebrew Bible says fire miraculously consumed their offerings were murdered, there is the possibility that some other Prophets sent to Israel were indeed murdered despite displaying that particular sign. Or it may be that the Ayah is general in stating that Prophets came to them with clear signs – other than the sign of fire consuming the sacrifice – yet they were murdered.

Amin Ahsan Islahi: Not Proven Any Apostle was Slain

بسم الله الرحمن الرحيم

والصلاة والسلام على اشرف الانبياء والمرسلين

The astray modernist Amin Ahsan Islahi claimed in his tafsir:

رسولوں میں سے کسی کا اس کی قوم کے ہاتھوں قتل ہونا ثابت نہیں ہے۔

From among the Apostles it isn’t proven that any one of them was slain at the hands of his people (Tadabbur-i-Quran; v.7 p.542):

However, the fact that there were indeed Apostles of Allah who were murdered by their people unto whom they were sent is established from several verses of the holy Quran:

اَفَکُلَّمَا جَآءَکُمۡ رَسُوۡلٌۢ بِمَا لَا تَہۡوٰۤی اَنۡفُسُکُمُ اسۡتَکۡبَرۡتُمۡ ۚ فَفَرِیۡقًا کَذَّبۡتُمۡ ۫ وَ فَرِیۡقًا تَقۡتُلُوۡنَ

Will you then, every time a Messenger comes to you with what you yourselves desire not, behave arrogantly and treat some as liars and slay others?

(Surah 2:87)

کُلَّمَا جَآءَہُمۡ رَسُوۡلٌۢ بِمَا لَا تَہۡوٰۤی اَنۡفُسُہُمۡ ۙ فَرِیۡقًا کَذَّبُوۡا وَ فَرِیۡقًا یَّقۡتُلُوۡنَ

But every time there came to them a Messenger with what their souls desired not, they treated some as liars, and some they killed

(Surah 5:70)

قُلۡ قَدۡ جَآءَکُمۡ رُسُلٌ مِّنۡ قَبۡلِیۡ بِالۡبَیِّنٰتِ وَ بِالَّذِیۡ قُلۡتُمۡ فَلِمَ قَتَلۡتُمُوۡہُمۡ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ

Say, ‘There have already come to you Messengers before me with clear Signs and with that which you speak of. Why, then, did you kill them, if you are truthful?’

(Surah 3:183)

If it is argued that in these verses the term rasul is used in a general linguistic sense and not in the technical sense, then we shall quote the following Ayah:

وَ مَا مُحَمَّدٌ اِلَّا رَسُوۡلٌ ۚ قَدۡ خَلَتۡ مِنۡ قَبۡلِہِ الرُّسُلُ ؕ اَفَا۠ئِنۡ مَّاتَ اَوۡ قُتِلَ انۡقَلَبۡتُمۡ عَلٰۤی اَعۡقَابِکُمۡ

And Muhammad is only a Messenger. Verily, all Messengers have passed away before him. If then he die or be slain, will you turn back on your heels?

(Surah 3:144)

In this Ayah Allah Most High speaks of the Messenger Muhammad (sall Allahu alaihi wasallam) regarding whom there is no doubt that in addition to being a Prophet he was an Apostle, as the Ayah itself makes plain. And from this Ayah it is proven that despite being a Rasul there is the possibility that he (sall Allahu alaihi wasallam) may be slain.

G.A. Parwez: The State is God

 بسم الله الرحمن الرحيم

والصلاة والسلام على خاتم النبيين

My master the Prophet Muhammad (sall Allahu alaihi wasallam) prophesied:

يَكُونُ دُعَاةٌ عَلَى أَبْوَابِ جَهَنَّمَ مَنْ أَجَابَهُمْ إِلَيْهَا قَذَفُوهُ فِيهَا

There will come callers at the gates of Gehinnom. Whoever responds to them they [Angels] throw him into it

(Sunan Ibn Majah: Abwab ul-Fitan; Hadith #3979)

Undoubtedly, G.A. Parwez was one such caller to the gates of Gehinnom. He shamelessly taught doctrines that disregard the sovereignty and supremacy of Allah Most High, and likewise the status of the Prophet Muhammad (sall Allahu alaihi wasallam). Parwez wrote:

المسلمين کیلئے خلافت علی منہاج نبوت کا فیصلہ، خدا اور رسول کے فیصلے کے مرادف تھا

For the general Muslim populace, the decision of the Caliphate upon the Prophetic Method were synonymous with the decisions of God and the Apostle (Qurani Faisalay; v.1 p.336):

This heresy expressed by Parwez is clearly so because it elevates the status of the Caliphs to that of being direct representatives and spokesmen of God Himself, such that they become Prophets and Apostles of God for all intents and purposes.

In fact, Parwez goes further in declaring that the authority of the central state is higher than the authority of Allah Most High and His Apostle (sall Allahu alaihi wasallam):

اس وقت افراد امت کو اس کی اجازت نہیں ہوگی کہ وہ قرآن کریم۔ سنت رسول اللہ یا فقہ ائمہ پر اپنی صوابدید کے مطابق اپنے طور پر عمل کریں۔

یہ بات کہ قرآن کریم میں جہاں اس ضمن میں اللہ اور رسول کے الفاظ آئے ہیں۔ اس سے مراد اسلامی نظام ہے۔

At that time the individuals of the Ummah won’t be licensed to act upon the noble Quran, the Sunnah of the Apostle of Allah or the fiqh of the Imams according to their own discretion.

Wherever the noble Quran has mentioned the words ‘Allah and the Apostle’ what is intended is the Islamic system (ibid; p.337):

Parwez goes on to explain that this term ‘Islamic system’ refers to a state or government without which Islam cannot practically exist or manifest itself:

جب صحیح اسلامی نظام یا خلافت علی منہاج رسالت باقی نہ رہے تو پھر دین عملا موجود نہیں رہتا

When the correct Islamic system or Caliphate upon the Apostolic Method doesn’t remain then the Din [Islam] practically doesn’t exist (ibid; p.344):

To conclude, it is quite apparent that G.A. Parwez sought to validate his statist ideology through manipulating the interpretation of the holy Quran. For a materialist like Parwez, Islam the Religion is synonymous with the central State and the laws and orders of the State are for him the laws and orders of God Himself!

Coming of a Mujaddid in the Presence of Khilafa?

بسم الله الرحمن الرحيم

اللهم صلى على سيدنا ومولانا محمد وبارك وسلم وصلى عليه

One of the errors of the main branch of the Ahmadiyya/Qadiani movement is their denial of the need of a divinely appointed Mujaddid in the presence of an established institution of Khilafa. On 27^th August, 1993, the fourth successor and leader of the main Ahmadiyya branch, Mirza Tahir Ahmad, delivered a sermon in which he stated words to the effect that the expectation of a Mujaddid now, in the beginning of the 15^th Islamic century, is a fitna and a source of mischief. In answer to this error I would like to quote the founder of the movement, Mirza Ghulam Ahmad, who wrote in a letter to one Muhammad Waliullah:

پہلی امتوں میں دین کے قائم رکھنے کے لئے خدا تعالی کا یہ قاعدہ تھا کہ ایک نبی کے بعد بر وقت ضرورت دوسرا نبی آتا تھا پھر جب حضرت محمد مصطفے صلی اللہ علیہ وسلم دنیا میں ظہور فرما ہوئے اور خدا تعالی نے اس نبی کریم کو خاتم الانبیا ٹھرایا تو بوجہ ختم نبوّت آنحضرت صلی اللہ علیہ وسلم کے دل میں یہ ہم وغم رہتا تھاکہ مجھ سے پہلے دین کے قائم رکھنے کے لئے ہزار ہا نبیوں کی ضرورت ہوئی اور میرے بعد کوئی نبی نہیں جس سے روحانی طور پر تسلی حاصل ہو اور اس حالت میں فساد امت کا اندیشہ ہے اور آنحضرت صلی اللہ علیہ وسلم نے اس بارے میں بہت دعائیں کیں تب خدا تعالی آنحضرت صلی اللہ علیہ وسلم کو بشارت دی اور وعدہ فرمایا کہ ہر صدی کے سر پر دین کی تجدید کے لئے ایک مجدد پیدا ہوتا رہے گا جس کے ہاتھ پر خدا تعالی دین کی تجدیدکرے گا اور فرمایا نحن نزلناہ وانا لہ لحافظون۔ یعنی ہم آپ قرآن کی حفاظت کریں گے اور اپنی طرف سے ایسے لوگوں کو بہیجتے رہیں گے کہ جو کمالات نبوّت پاکر اور حق جل وعلی اور اس کے بندوں میں واسطہ بنکر راہ راست کی لوگوں کو ہدائت کریں گے اور حدیث صحیح میں آپکا ہے کہ جو شخص اپنے وقت کے امام کو شناخت نہیں کرتا اسکی موت جاہلوں کی سی موت ہوگی اور حقانی معرفت اور حقیقی ایمان سے بے نصیب رہیگا

مخبر صادق صلی اللہ علیہ وسلم نے ہر یک صدی کے سر پر مجدد کے آنے کی خبر دیدی ہے تو آپ قطعا اس خبر کا انکار کر کے کس طرف بہاگ سکتے ہیں یا کیونکر اس بات کو چہپا سکتے ہیں کہ بلا شبہ صدی کےسر پر ایک مجدد کا آنا ضروری ہے

In the prior Ummats God’s method of maintaining the Faith was that after a Prophet, in time of necessity, another Prophet would come. Then when Prophet Muhammad [peace be upon him] appeared in this world God made him into the Seal of the Prophets. But due to the sealing of Prophesy the Prophet’s heart was grieved that before me in order to maintain the Faith it was necessary for thousands of Prophets to come but after me there is no Prophet through whom spiritual comfort can be obtained and as such there is the danger of corruption of the Ummah. The Prophet Muhammad [peace be upon him] prayed a great deal with regard to this matter then God Most High gave glad tidings to him and promised that at the head of every century for the purpose of renewing the Faith a Mujaddid will be made through whose hand God Most High would renew the Faith, having said ‘We have sent it down and We are its guardians’ - that is, We Ourselves will protect the Quran and from Ourselves shall send such people who will attain the perfections of Prophesy, becoming the means between the True God glorified and exalted and His servants guiding them to the right path. And in an authentic Hadith he said that one who does not recognize the Imam of his time dies the death of the ignorant.

The true revelator [peace be upon him] gave news of the coming of a Mujaddid at the head of every single century, so you certainly can’t deny this news or where will you run to? Nor can you conceal this fact. Undoubtedly, it is necessary for a Mujaddid to come at the head of every century (Al-Hakam; 31 May 1901, p.12):

On 29^th September, 1905, a person asked Mirza Ghulam Ahmad:

کیا آپ کے بعد بھی مجدد آئے گا؟

“Will there come a Mujaddid after you?”

He answered:

اس میں کیا ہرج ہے کہ میرے بعد بھی کوئی مجدد آجاوے۔

“What is the harm in there coming a Mujaddid after me?”

لیکن آنحضرت صلی اللہ علیہ وسلم کا سلسلہ قیامت تک ہے اس لیے اس میں قیامت تک ہی مجددین آتے رہیں گے۔

“The silsila of the Prophet Muhammad [sall Allahu alaihi wasallam] is until the Resurrection, for this reason within it Mujaddids will come till the Resurrection” (Malfuzat; v.4, p.452):