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Dec 24 3 tweets 3 min read Read on X
The concept of the Messiah is deeply rooted in the beliefs of Judaism, Christianity, and Islam, as well as other religious traditions. The term “Messiah” generally refers to a great prophet, anointed by God, who is expected to bring about spiritual renewal and societal reform.

Jewish Concept of Messiah

The idea of a Messiah in Judaism originates from the time of Moses, with numerous prophecies in the Old Testament. Jews interpret these prophecies as promising the arrival of a leader who will restore the nation of Israel and establish an era of peace and justice. Key passages, such as Genesis 3:15, Isaiah 7:14, and Isaiah 53, are often cited to describe the Messiah’s characteristics and mission. The Jewish belief emphasizes the Messiah’s role as a restorer and deliverer but denies Jesus as fulfilling this role, awaiting a Messiah of their own expectations.

Christian Belief in the Messiah

Christians believe that Jesus (as) is the promised Messiah and that his first advent fulfilled Old Testament prophecies. However, they await his Second Coming, when he will establish God’s eternal kingdom. They view passages such as Isaiah 9:6 and Isaiah 53 as foretelling Jesus’ role in atoning for humanity’s sins and bringing salvation. The concept of the Messiah in Christianity thus centers on Jesus’ dual roles as a spiritual savior and future king.

Islamic Perspective on the Messiah

In mainstream Islam, Jesus (Isa, peace be upon him) is regarded as the Messiah, a prophet who will return in the latter days. According to these beliefs, Jesus will descend from heaven, wage war against those who oppose Islam, break the cross, and kill swine, symbolizing the eradication of falsehood. This interpretation, however, is largely based on a literal understanding of certain sayings of the Holy Prophet Muhammad (peace and blessings of Allah be upon him).

Ahmadiyya Understanding of the Messiah

The Ahmadiyya Muslim Community presents a distinct perspective on the concept of the Messiah. They accept Jesus as the Messiah but reject the idea of his physical return. Instead, they believe that a Messiah will come in the spirit and likeness of Jesus to fulfill the prophecies metaphorically. According to Ahmadiyya teachings, Hadhrat Mirza Ghulam Ahmad (as) (1835–1908) is that Promised Messiah and Mahdi. He explained that the prophecies about Jesus’ return were symbolic, representing the advent of a reformer who would rejuvenate the true teachings of Islam and establish peace.

Hadhrat Mirza Ghulam Ahmad (as) refuted the notion of Jesus’ (as) physical descent, asserting that Jesus (as) had lived as a mortal and died a natural death. He prophesied that the belief in Jesus’ bodily return would eventually be abandoned by both Muslims and Christians as it conflicts with rationality and the continuity of divine wisdom. He emphasized that God does not recycle human beings and that the role of the Messiah is to be fulfilled by one spiritually resembling Jesus.

Universal Concept of Messiahship

The idea of Messiahship extends beyond Abrahamic faiths. In Hinduism, some claim Krishna embodies the role of Christ, and in Buddhism, parallels are drawn between Buddha and Jesus. Zoroastrianism also prophesies a savior who will restore purity and righteousness. These parallels reflect a universal yearning for a divinely inspired reformer.

Ahmadiyya Claim and Mission

Hadhrat Mirza Ghulam Ahmad’s (as) mission was to revive true Islamic teachings and to establish the supremacy of Islam through spiritual means rather than physical confrontation. His success and the divine support he received, he argued, validated his claim as the Promised Messiah. He emphasized that his role was to sow the seed of truth, which would grow and ultimately lead to the dominance of a unified religion under one spiritual leader.
In summary, the concept of the Messiah is a profound theme across religions, representing hope for divine intervention and the restoration of justice and righteousness. The Ahmadiyya Muslim Community uniquely interprets the Messiah’s advent as a spiritual phenomenon fulfilled in the person of Hadhrat Mirza Ghulam Ahmad (as), marking a significant departure from traditional beliefs of bodily descent and apocalyptic events.
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More from @MessiahHas_Come

Dec 26
Jesus (a.s.), Son of Mary,and the Coming of the
Promised Messiah and Mahdi (a.s.)
 
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ كُنَّا جُلُوسًا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَأُنْزِلَتْ عَلَيْهِ سُورَةُ الجُمُعَةِ: وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ (الجمعة: 3) قَالَ قُلْتُ مَنْ هُمْ يَارَسُولَ اللَّهِ؟ فَلَمْ يُرَاجِعْهُ حَتَّى سَأَلَ ثَلاَثًا، وَفِينَا سَلْمَانُ الفَارِسِيُّ، وَضَعَ رَسُولُ اللَّهِ  صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدَهُ عَلَى سَلْمَانَ، ثُمَّ قَالَ لَوْ كَانَ الإِيمَانُ عِنْدَ الثُّرَيَّا، لَنَالَهُ رِجَالٌ ـــ أَوْ رَجُلٌ ـــ مِنْ هَؤُلاَءِ
(بخاری کتاب تفسیر القرآن باب قولہ و آخرین منھم لما یلحقو بھم (الجمعۃ 3) 4897)
 
Hadrat Abu Hurairah (RA) relates that we were sitting in the company of the Holy Prophet (SAW) when Surah Al-Jumu‘ah was revealed to him. When he recited the verse:
 
وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ
And among others from among them who have not yet joined them. (62:4)
 
Someone asked: "O Messenger of Allah (SAW)! Who are these people (who have the status of the Companions of the Holy Prophet (SAW), and yet they are not part of them?) The Holy Prophet (SAW) did not respond to him until he had asked him (the same question one or two or three times). The narrator says that Hadrat Salman Farsi (RA) was sitting among us. He said, 'The Holy Prophet (SAW) placed his hand on Hadrat Salman's shoulder and said: 'Even if Faithascends to the Pleiades, then someone from among them(Persian descent) will restore it back to the Earth.'"
 
(Bukhari kitab tafsir al-Qurian bab qaulaha wa akharina minhum lima yal-haqu bhum (al-Jum'ata 3), 4897)
 
عَنْ أَبِي هُرَيْرَةَ، قَالَ كُنَّا جُلُوسًا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، إِذْ نَزَلَتْ عَلَيْهِ سُورَةُ الْجُمُعَةِ، فَلَمَّا قَرَأَ: وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ (الجمعة: 3) قَالَ رَجُلٌ: مَنْ هَؤُلَاءِ؟   يَارَسُولَ اللَّهِ فَلَمْ يُرَاجِعْهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  حَتَّى سَأَلَهُ مَرَّةً أَوْ مَرَّتَيْنِ أَوْ ثَلَاثًا، قَالَ وَفِينَا سَلْمَانُ الْفَارِسِيُّ قَالَ فَوَضَعَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  يَدَهُ عَلَى سَلْمَانَ، ثُمَّ قَالَ لَوْ كَانَ الْإِيمَانُ عِنْدَ الثُّرَيَّا، لَنَالَهُ رِجَالٌ مِنْ هَؤُلَاءِ
(مسلم کتاب فضائل الصحابۃ باب فضل فارس (4605
 
Hadrat Abu Hurairah (RA) relates that we were sitting in the company of the Holy Prophet (SAW) when the Surah Al-Jumu‘ah was revealed to him. When he recited the verse:
 
وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ
And among others from among them who have not yet joined them. (62:4)
 
Someone asked: "O Messenger of Allah (SAW)! Who are these people (who have the status of the Companions of the Holy Prophet (SAW), and yet they are not part of them?) The Holy Prophet (SAW) did not respond to him until he had asked him (the same question one or two or three times). The narrator says that Hadrat Salman Farsi (RA) was sitting among us. He said, 'The Holy Prophet (SAW) placed his hand on Hadrat Salman's shoulder and said: 'Even if Faithascends to the Pleiades, then someone from among them(Persian descent) will restore it back to the Earth.'"
 
(Muslam kitab faza'il al-sahabata bab fazl fares, 4605)
 
عَنْ أَبِي قَتَادَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ   الْآيَاتُ بَعْدَ الْمِائَتَيْنِ
)سنن ابن ماجه کتاب الفتن باب الایات 4057(
 
Hadrat Abu Qatadah (RA) relates that the Messenger of Allah (SAW) said: "The signs (appearance of the Promised One) will become visible after two hundred years."
 
(Sunan Ibni Majah kitabal fitn bab al-ayat, 4057)
عَنْ حُذَيْفَةَ بْنِ يَمَانٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا مَضَتْ أَلْفٌ وَ مِائَتَانِ وَ أَرْبَعُوْنَ سَنَةً يَبْعَثُ اللَّهُ المَهْدِيَّ
(النجم الثاقب اھتداء لمن یدعی الدین الواصب جلد 2 صفحہ 209)
 
Hadrat Hudhaifah (RA) relates that the Messenger of Allah (SAW) said: "When the year 1240 will have passed (after the Holy Prophet (SAW)) Allah will commission the Mahdi."
 
(Al-najam-al-thaqib ihtada liman yad'a al-din al-wasab, Vol. 2, p. 209)  
 
حَدَّثَنَا إِبْرَاهِيمُ بْنُ المنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى، عَنْ نَافِعٍ، قَالَ عَبْدُ اللَّهِ: ذَكَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَوْمًا بَيْنَ ظَهْرَيِ النَّاسِ المسِيحَ الدَّجَّالَ، فَقَالَ إِنَّ اللَّهَ لَيْسَ بِأَعْوَرَ، أَلاَ إِنَّ المسِيحَ الدَّجَّالَ أَعْوَرُ العَيْنِ اليُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ ۔ وَأَرَانِي اللَّيْلَةَ عِنْدَ الكَعْبَةِ فِي المَنَامِ، فَإِذَا رَجُلٌ آدَمُ، كَأَحْسَنِ مَا يُرَى مِنْ أُدْمِ الرِّجَالِ تَضْرِبُ لِمَّتُهُ بَيْنَ مَنْكِبَيْهِ، رَجِلُ الشَّعَرِ، يَقْطُرُ رَأْسُهُ مَاءً، وَاضِعًا يَدَيْهِ عَلَى مَنْكِبَيْ رَجُلَيْنِ وَهُوَ يَطُوفُ بِالْبَيْتِ، فَقُلْتُ مَنْ هَذَا؟ فَقَالُوا هَذَا المسِيحُ ابْنُ مَرْيَمَ، ثُمَّ رَأَيْتُ رَجُلًا وَرَاءَهُ جَعْدًا قَطِطًا أَعْوَرَ العَيْنِ اليُمْنَى، كَأَشْبَهِ مَنْ رَأَيْتُ بِابْنِ قَطَنٍ، وَاضِعًا يَدَيْهِ عَلَى مَنْكِبَيْ رَجُلٍ يَطُوفُ بِالْبَيْتِ، فَقُلْتُ مَنْ هَذَا؟ قَالُوا: المسِيحُ الدَّجَّالُ
(بخاری کتاب احادیث الانبیاء باب قول اللہ واذکر فی الکتاب مریم اذ انتبذت من اھلھا (مریم 16) 3439، 3440)
 
Hadrat Abdullah (bin ‘Umar) (RA) said that one day the Holy Prophet (SAW) was sitting among the Muslim community when he talked about the Antichrist and said: "Allah is not one-eyed. However, the Antichrist will be one-eyed. He will be blind of right eye, which will be raised up like a grape. In the night I saw a dream that I was close to the Ka‘bah in Mecca and saw a beautiful wheat-coloured man whose tresses reached his shoulders. His hair was straight and bright, and water appeared to be dripping from it. He was making the circuits of the Baitullah (House of Allah) while he had his hands on the shoulders of two men. I asked, 'Who is this man?' The people said, 'He is Jesus (a.s.), son of Mary.' Then behind him as I saw another man who had curly hair, rough skin, and was blind in the right eye, making the circuits of the Ka‘bah, while putting his hands on the shoulders of a man. From among the people, I saw he resembled Ibn Qatan somewhat. I asked, 'Who is he?' They said, 'He is the Antichrist.'"
 
(Bukhari kitabal ahadith al-anbiya’ bab qaulallah wa adhkar fi lkitab Maryam idhan tabazat min ahliha (Musnad 16), 3440, 3439)
عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَأُرَانِي فِي الْمَنَامِ عِنْدَ الْكَعْبَةِ، فَرَأَيْتُ رَجُلًا آدَمَ كَأَحْسَنِ مَا تَرَى مِنَ الرِّجَالِ، لَهُ لِمَّةٌ قَدْ رُجِّلَتْ، وَلِمَّتُهُ تَقْطُرُ مَاءً، وَاضِعًا يَدَهُ عَلَى عَوَاتِقِ رَجُلَيْنِ يَطُوفُ بِالْبَيْتِ، رَجِلَ الشَّعْرِ، فَقُلْتُ مَنْ هَذَا؟ فَقَالُوا الْمَسِيحُ ابْنُ مَرْيَمَ، ثُمَّ رَأَيْتُ رَجُلًا جَعْدًا قَطَطًا أَعْوَرَ عَيْنِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ كَأَشْبَهِ مَنْ رَأَيْتُ مِنَ النَّاسِ بِابْنِ قَطَنٍ، وَاضِعًا يَدَيْهِ عَلَى عَوَاتِقِ رَجُلَيْنِ يَطُوفُ بِالْبَيْتِ فَقُلْتُ مَنْ هَذَا؟ فَقَالُوا هَذَا الْمَسِيحُ الدَّجَّالُ
(مسند احمد بن حنبل ، مسند المکثرین من الصحابہ ، مسند عبد اللہ بن عمر ؓ 6099)
 
Hadrat Abdullah bin Umar (RA) stayed that the Holy Prophet (SAW) stated that during one night I saw in my dream that, “I am close to the Khana Ka'ba and I saw a beautiful man of wheatish color whose hair were flowing upto his shoulders and hair were shining soft from which drops of water appeared to be falling. He while keeping his hands on the shoulders of two men was making circumambulations of the Baitullah. I asked who is he? People said he is Jesus (a.s.), son of Mary. Then I saw another man behind them who had curly hair, harsh skin and blind from right eye and whose face appeared to be similar to that of Ibn Qatan and he is circling the Khana Ka'ba while he was keeping his both hands on the shoulders of a man. I asked who is this man? People told me he is Masih al-Dajjal.” (The scene which had been shown to the Holy Prophet (SAW) in his dream in that the circling of the Khana Ka'ba means that the Messiah is trying his best to protect Khana Ka'ba and to raise its dignity while the Dajjal is trying his best to lead to its destruction)
 
(Musnad Ahmad bin Hanbal, Musnad al-mushkarin min al-sahabah Musnad Abdullah bin Umar razi Allah enhu,6099)
 
Note: Reviewing Hadith about Jesus (a.s.) and taking a collective look at all of these indicates that the physical description given in the Ahadith about Jesus (a.s.), son of Mary, the Prophet of the children of Israel and the Promised Messiah of the Latter Days are not identical, therefore, their identities will have to be different from each other as two different physical appearances of one single person are impossible.
Read 13 tweets
Dec 26
The Holy Quran is divided into 114 chapters (Surahs), each carrying a unique theme and message. Below is a brief summary of each chapter:

Surah Al-Fatihah (1): The Opening
•This chapter is the essence of the Quran, summarizing its core themes of Allah’s mercy, lordship, and guidance. It is a prayer for divine guidance, emphasizing Allah as the Lord of all worlds, the Gracious, the Merciful, and the Master of the Day of Judgment. It sets the tone for seeking the straight path and avoiding misguidance.

Surah Al-Baqarah (2): The Cow
•The longest Surah of the Quran, addressing diverse topics:
•Emphasizes the covenant of guidance with the Children of Israel.
•Introduces principles of worship, morality, and social justice.
•Discusses the law of retribution, fasting, pilgrimage, and financial dealings.
•Calls for faith, patience, and adherence to divine commands.

Surah Aal-e-Imran (3): The Family of Imran
•Highlights the unity of all Abrahamic faiths and the message of monotheism.
•Discusses the miraculous birth of Jesus and Mary’s piety.
•Stresses the importance of steadfastness, unity, and reliance on Allah.

Surah An-Nisa (4): The Women
•Focuses on rights and responsibilities, particularly women’s rights.
•Addresses issues of inheritance, marriage, and family structure.
•Calls for justice in societal dealings and emphasizes protecting the vulnerable.

Surah Al-Maidah (5): The Table Spread
•Discusses dietary laws, ethics, and the fulfillment of covenants.
•Reminds believers of the accountability for their actions.
•Emphasizes forgiveness and the universality of Islam’s message.

Surah Al-An’am (6): The Cattle
•Rejects idolatry and emphasizes the unity of Allah’s creation.
•Calls for reflection on the natural world as a sign of Allah’s existence.
•Highlights the spiritual journey of past prophets.

Surah Al-A’raf (7): The Heights
•Relates stories of past nations and their rejection of prophets.
•Warns against arrogance and urges submission to divine will.
•Emphasizes Allah’s mercy for the repentant.

Surah Al-Anfal (8): The Spoils of War
•Discusses principles of warfare and spoils distribution.
•Urges believers to uphold justice, even in conflict.
•Highlights Allah’s support for the righteous.

Surah At-Tawbah (9): The Repentance
•Warns against hypocrisy and insincere alliances.
•Calls for collective repentance and reform.
•Ends with a declaration of Allah’s mercy.

Surah Yunus (10): Jonah
•Highlights the story of Jonah as an example of repentance and divine mercy.
•Encourages faith in Allah’s ultimate wisdom and justice.

Surah Hud (11): Hud
•Chronicles the struggles of past prophets like Hud, Noah, and Salih.
•Encourages patience and reliance on Allah.

Surah Yusuf (12): Joseph
•A complete narrative of Prophet Joseph, highlighting forgiveness, faith, and destiny.
•Symbolizes hope and trust in Allah during trials.

Surah Ar-Ra’d (13): The Thunder
•Emphasizes Allah’s omnipotence and the power of His guidance.
•Urges gratitude and recognition of divine signs.

Surah Ibrahim (14): Abraham
•Recounts the prayer of Prophet Abraham for his descendants.
•Encourages steadfastness in the face of trials.

Surah Al-Hijr (15): The Rocky Tract
•Warns against rejecting divine messages.
•Stresses the Quran’s role as eternal guidance.

Surah An-Nahl (16): The Bee
•Reflects on Allah’s blessings through nature and sustenance.
•Encourages gratitude and submission to Allah’s will.

Surah Al-Isra (17): The Night Journey
•Highlights the Isra (night journey) of the Holy Prophet (sa).
•Discusses moral and ethical principles for believers.
Surah Al-Kahf (18): The Cave
•Narrates stories of faith and perseverance, such as the People of the Cave.
•Encourages reliance on Allah for guidance.

Surah Maryam (19): Mary
•Highlights the miraculous birth of Jesus and Mary’s piety.
•Stresses Allah’s mercy and the importance of prayer.

Surah Taha (20): Ta-Ha
•Chronicles the story of Moses and Pharaoh.
•Encourages steadfastness and reliance on Allah.

Surah Al-Anbiya (21): The Prophets
•Summarizes the missions of various prophets.
•Emphasizes the unity of their messages.

Surah Al-Hajj (22): The Pilgrimage
•Discusses the spiritual significance of Hajj and sacrifice.
•Calls for universal worship of Allah.

The remaining chapters similarly focus on:
•Unity of Allah: Condemning polytheism and emphasizing monotheism.
•Prophetic Missions: Learning from the lives of previous prophets.
•Guidance for Believers: Moral, ethical, and spiritual teachings.
•Hope and Mercy: Encouragement to turn to Allah in repentance.
Surah Al-Mu’minun (23): The Believers
•Describes qualities of true believers such as humility, charity, and prayer.
•Narrates past prophets and warns against rejecting divine guidance.

Surah An-Nur (24): The Light
•Focuses on social ethics, modesty, and family life.
•Introduces the parable of light, symbolizing Allah’s guidance.

Surah Al-Furqan (25): The Criterion
•Highlights the Quran as the ultimate criterion for truth and falsehood.
•Warns against associating partners with Allah.

Surah Ash-Shu’ara (26): The Poets
•Chronicles the challenges faced by various prophets.
•Encourages reliance on Allah amidst opposition.

Surah An-Naml (27): The Ant
•Recounts the stories of Solomon and Sheba, emphasizing wisdom and gratitude.
•Highlights divine signs in nature.

Surah Al-Qasas (28): The Narration
•Focuses on the story of Moses, emphasizing Allah’s planning and justice.
•Encourages trust in divine wisdom.

Surah Al-Ankabut (29): The Spider
•Uses the spider’s web as a metaphor for weak reliance on false gods.
•Encourages steadfastness in faith during trials.

Surah Ar-Rum (30): The Romans
•Predicts the victory of the Romans over the Persians.
•Highlights Allah’s power in creation and resurrection.

Surah Luqman (31): Luqman
•Offers wisdom through Luqman’s advice to his son, emphasizing gratitude and monotheism.

Surah As-Sajdah (32): The Prostration
•Discusses the signs of Allah in creation and the consequences of rejecting faith.

Surah Al-Ahzab (33): The Confederates
•Chronicles the Battle of the Trench and the Prophet’s leadership.
•Emphasizes family values and the respect due to the Prophet’s household.

Surah Saba (34): Sheba
•Highlights the story of the prosperous but ungrateful people of Sheba.
•Stresses accountability for blessings.

Surah Fatir (35): The Originator
•Reflects on Allah’s creative power and mercy.
•Urges believers to rely on Allah alone.

Surah Yasin (36): Yasin
•A heart of the Quran, emphasizing the Quran’s role as a guide.
•Reassures the Prophet of divine support.

Surah As-Saffat (37): The Rangers
•Chronicles the struggles and triumphs of past prophets.
•Emphasizes monotheism and the reward for the righteous.

Surah Sad (38): Sad
•Narrates the story of David, Solomon, and Job, highlighting their faith.
•Warns against arrogance and pride.

Surah Az-Zumar (39): The Groups
•Contrasts the fate of believers and disbelievers.
•Encourages sincerity in worship.

Surah Ghafir (40): The Forgiver
•Highlights Allah’s mercy and forgiveness for those who repent.
•Narrates the story of Pharaoh’s court and the believer.

Surah Fussilat (41): Explained in Detail
•Discusses the Quran as a clear guidance.
•Urges reflection on the signs in the heavens and the earth.

Surah Ash-Shura (42): The Consultation
•Encourages mutual consultation and collective decision-making.
•Stresses unity among believers.

Surah Az-Zukhruf (43): The Gold Adornments
•Warns against materialism and pride.
•Discusses the lives of past nations.

Surah Ad-Dukhan (44): The Smoke
•Warns of a day of smoke as a sign of divine punishment.
•Encourages repentance and submission.

Surah Al-Jathiyah (45): The Kneeling
•Highlights the consequences of rejecting divine guidance.
•Encourages gratitude for Allah’s blessings.

Surah Al-Ahqaf (46): The Wind-Curved Sandhills
•Warns against rejecting the message of prophets.
•Emphasizes the fleeting nature of worldly life.

Surah Muhammad (47): Muhammad
•Discusses the duties of believers in spreading Allah’s message.
•Highlights the importance of sincerity and perseverance.

Surah Al-Fath (48): The Victory
•Celebrates the Treaty of Hudaybiyyah as a manifest victory.
•Emphasizes Allah’s promise of success for the righteous.

Surah Al-Hujurat (49): The Chambers
•Discusses etiquette and unity among believers.
•Warns against backbiting and slander.
Read 8 tweets
Dec 23
Dr. Abdus Salam, a Nobel Laureate and a devout member of the Ahmadiyya Muslim Community, has faced numerous allegations and mischaracterizations, many of which are rooted in ideological opposition or deliberate attempts at defamation. Below is a detailed response to the claims against him, structured to address the issues while contrasting them with Dr. Salam’s character, contributions, and commitment to his faith and science.

1. Claim: “Dr. Salam liked…a busy British lifestyle”
•Response:
Dr. Salam’s personal life has been exaggerated and misrepresented. He maintained a disciplined life dedicated to his work, faith, and the betterment of humanity. His second marriage to Dr. Louise Johnson was lawful under Islamic principles, as polygamy is allowed. Allegations about an un-Islamic lifestyle, such as consuming alcohol, lack credible evidence and contradict the testimonies of those who worked with him closely.
•Dr. Salam frequently expressed gratitude for the prayers and teachings of the Promised Messiah, Hazrat Mirza Ghulam Ahmad, attributing his intellectual success to divine blessings.
•His personal and professional relationships were always founded on mutual respect and dedication to his work.

2. Claim: “His Nobel Prize contributions were plagiarized and the result of schmoozing”
•Response:
Dr. Salam’s Nobel Prize in Physics (1979), awarded for his work on electroweak unification, is universally recognized as a groundbreaking scientific achievement. Allegations of plagiarism are baseless and lack support from credible sources.
•Sheldon Glashow, who shared the prize with Dr. Salam and Steven Weinberg, never accused Salam of plagiarism. Instead, he acknowledged the collaborative nature of scientific progress.
•Dr. Salam’s electroweak theory provided the mathematical framework necessary for unification, demonstrating his intellectual brilliance and originality.

3. Claim: “He neglected his family and children”
•Response:
While Dr. Salam’s global commitments meant that he traveled extensively, this is common among highly accomplished individuals. Despite his demanding schedule, he maintained strong familial bonds, as reflected in accounts from his children who described him as caring and supportive.
•He ensured his children received the best education and instilled in them the values of hard work and reliance on God.
•His eldest daughter, Dr. Aziza Salam, herself an accomplished academic, has consistently spoken of her father’s inspiring dedication to science and family.

4. Claim: “Dr. Salam abandoned Pakistan after the 1953 and 1974 anti-Ahmadiyya riots”
•Response:
The claim that Dr. Salam “abandoned” Pakistan is misleading. His departure from Pakistan was a result of systemic discrimination against Ahmadis, particularly after their declaration as non-Muslims in 1974.
•Despite these challenges, Dr. Salam continued to serve Pakistan as an advisor to its Atomic Energy Commission and played a crucial role in establishing institutions such as the Pakistan Institute of Nuclear Science and Technology (PINSTECH) and SUPARCO (Space and Upper Atmosphere Research Commission).
•His resignation after the 1974 anti-Ahmadiyya constitutional amendment was a principled stance against injustice.

5. Claim: “Dr. Salam’s contributions to science were a ploy to curry favor with the West”
•Response:
Dr. Salam’s work transcended national and ideological boundaries, focusing on the advancement of science in developing countries. His establishment of the International Centre for Theoretical Physics (ICTP) in Trieste, Italy, is a testament to his commitment to fostering scientific collaboration globally.
•He championed the cause of scientists from the developing world, providing them with opportunities and resources to contribute to global progress.
•His work was not for personal gain but aimed at empowering underprivileged nations.
6. Claim: “Dr. Salam failed to address scientific inconsistencies in Ahmadiyya beliefs”
•Response:
Dr. Salam was a scientist and a devout Ahmadi Muslim, recognizing that science and religion address different dimensions of existence. He expressed his admiration for the Promised Messiah’s writings, which emphasize harmony between science and faith.
•His scientific contributions never conflicted with his religious beliefs. Instead, he viewed them as complementary, often citing the Quran’s encouragement to explore and understand the universe.

7. Claim: “Dr. Salam was elitist and privileged”
•Response:
Dr. Salam’s success was the result of exceptional talent and relentless hard work, not privilege. Born into a modest Ahmadi family in Punjab, he overcame significant challenges, including systemic discrimination, to achieve global recognition.
•His scholarships and awards were earned through merit, and his contributions uplifted countless individuals from developing nations.

8. Claim: “Dr. Salam’s life was riddled with hypocrisy”
•Response:
Allegations of hypocrisy overlook Dr. Salam’s remarkable achievements and deep spirituality. He lived by Islamic values, maintained his faith throughout his life, listened to the Quran daily (and credited it with guiding his scientific discoveries and insights) and also credited his success to the prayers and guidance of the Promised Messiah.
•His dual role as a scientist and a believer exemplifies how faith and intellect can coexist harmoniously.

Postponement of Abdus Salam Science Festival (2024)
1.Event Overview:
•The festival at Quaid-i-Azam University (QAU) aimed to promote science and its applications among students.
•It included activities such as study visits, astronomy nights, musical concerts, and competitions.
•Intellectuals like Prof. Pervez Hoodbhoy, Ramal Raja, and Mohammad Adnan were among the invited speakers.
2.Opposition and Postponement:
•The event faced backlash from a religious group due to Dr. Abdus Salam’s faith.
•Social media campaigns intensified the pressure.
•The QAU administration postponed the festival citing upcoming exams, although insiders believe it to be effectively canceled under external influence.
3.Reactions:
•A senior academician emphasized that the festival was apolitical and solely focused on science.
•The Vice-Chancellor, Prof. Dr. Niaz Ahmed Akhtar, denied succumbing to pressure but admitted to meeting religious groups expressing reservations.

Life and Legacy of Dr. Abdus Salam
1.Scientific Contributions:
•Abdus Salam was a pioneering theoretical physicist and Pakistan’s first Nobel laureate in science (1979).
•He contributed significantly to high-energy physics, including the electroweak unification theory.
•Salam’s colleagues described his scientific intuition and ability to foresee key insights as exceptional.
2.Promotion of Science:
•Salam envisioned empowering developing countries through scientific knowledge.
•He was instrumental in establishing the International Centre for Theoretical Physics (ICTP) in Trieste, Italy, to support scientists from the global south.
3.Humanitarian Efforts:
•Known for his humility and generosity, Salam often supported students and underprivileged scientists.
•He established prizes and funds to encourage young talent, especially in developing countries.
4.Personal Challenges:
•Salam faced ostracization in Pakistan due to his Ahmadi faith, declared non-Muslim by the state in 1974.
•Despite global recognition, he experienced significant loneliness and isolation in his later years.
5.Recognition:
•Salam received numerous accolades, honorary degrees, and memberships from prestigious institutions worldwide.
•His advocacy extended to international science policy, helping shape CERN’s strategy and promoting peace through science.
6.Philosophy and Work Ethic:
•Salam equated stopping work with death, exemplifying his unrelenting pursuit of knowledge.
•Even during illness, he continued his research, embodying resilience and dedication.

Contrasts Between the Festival and Salam’s Vision
•Science vs. Religious Sensitivities: The festival’s postponement highlights ongoing tensions in Pakistan regarding science’s perceived alignment with religious orthodoxy, a challenge Salam himself faced during his lifetime.
•Legacy Under Threat: Events like the Abdus Salam Science Festival are critical in preserving and celebrating his contributions, yet societal pressures undermine such efforts.
•Global Reverence vs. Local Resistance: Salam’s international acclaim contrasts sharply with domestic hostility, a duality that persists in commemorations of his work.

Conclusion

The defamation of Dr. Abdus Salam by detractors, including platforms like “AhmadiyyaFactCheckBlog,” is largely rooted in bias and misinformation. Dr. Salam’s life was a testament to dedication, faith, and the pursuit of knowledge for the betterment of humanity. His legacy as a devout Ahmadi Muslim, a groundbreaking scientist, and a global advocate for education and peace remains untarnished by baseless accusations.
Read 4 tweets
Dec 23
Addressing allegations like those presented on the website “AhmadiyyaFactCheckBlog” requires a balanced and factual approach. Here is a structured response as an Ahmadi Muslim to the claims raised:

1. Allegations Against the Mirza Family

The allegations made about the Mirza family, including claims of immoral behavior, incest, and abuse, are unfounded and lack credible evidence. Such claims are often based on hearsay, personal vendettas, or misinterpretation of historical events. The Jamaat has a long history of transparency, and allegations of this nature have been addressed and refuted over the years.
•Regarding Musleh Maud (Mirza Bashiruddin Mahmud Ahmad): The second Caliph was an eminent religious leader who contributed extensively to the intellectual, spiritual, and organizational growth of the Ahmadiyya Muslim Community. Allegations against him, including those raised decades after his time, lack evidence and contradict the testimonies of those who worked with him closely.
•Fauzia Faizi’s Claims: While Fauzia Faizi may have shared personal opinions, they do not constitute verified facts. Her statements should be examined critically, and the absence of corroborative evidence renders them unreliable.

2. Historical Context

Many claims stem from anti-Ahmadiyya narratives propagated by individuals or groups who oppose the movement’s theological or political stances. Historically, the Ahmadiyya Muslim Community has faced intense opposition in the form of false accusations, distortion of facts, and character assassination.
•Example: Allegations like those against the second Caliph were often politically or ideologically motivated, particularly during the turbulent pre-Partition and post-Partition eras in the Indian subcontinent.

3. Internal Disputes and Personal Agendas

Some individuals with personal grievances or familial disputes have made public statements against the Jamaat. These claims often arise from misunderstandings, disagreements, or estrangement and should not be generalized to tarnish the community as a whole.
•Forced Marriages Allegations: The Jamaat has consistently emphasized the importance of consent in marriage, and no credible evidence suggests coercion as claimed in isolated incidents.

4. Handling Sensitive Issues

The Ahmadiyya Muslim Community strongly condemns any form of abuse, exploitation, or immoral conduct. Allegations of such actions are taken seriously and addressed through appropriate legal and ethical channels.
•The Jamaat encourages anyone with credible information about misconduct to come forward through legitimate forums rather than relying on unverified blogs or social media.

5. Blogs and Websites like AhmadiyyaFactCheckBlog

Websites like the one cited often mix genuine criticism with baseless allegations, often citing unverifiable sources. Readers should critically evaluate the content and seek responses from authentic Jamaat platforms or official representatives.

6. Core Values of the Ahmadiyya Muslim Community

The Ahmadiyya Muslim Community is built on the principles of truth, justice, and service to humanity. It has contributed significantly to promoting peace, interfaith harmony, and humanitarian aid globally. Such baseless allegations detract from the constructive work of the Jamaat but do not undermine its core mission.

Conclusion

Allegations without evidence do not hold merit. The community invites all critics to engage in respectful dialogue and investigation rather than resorting to slander or propaganda. Members of the Ahmadiyya Muslim Community are encouraged to respond to criticism with patience, prayer, and factual rebuttals.
1. Nature of Allegations
•Ahmadiyya Muslim Community Allegations:
The allegations against the Ahmadiyya Muslim Community, including those raised on platforms like AhmadiyyaFactCheckBlog, are primarily anecdotal, speculative, or based on personal grievances without verifiable evidence. The claims often originate from individuals or groups opposed to the community’s beliefs, and they are typically not corroborated by independent investigations or legal judgments.
•Catholic Church Allegations:
The Catholic Church has faced extensive allegations of systemic sexual abuse by clergy across many countries. These cases have been substantiated by investigative commissions, court rulings, and official admissions. The most notable scandals involve widespread abuse of minors, cover-ups by senior Church officials, and failures to address or report misconduct to authorities.

2. Scale and Scope
•Ahmadiyya Muslim Community:
The allegations against the Ahmadiyya leadership or individuals are isolated and unproven. The community’s organizational structure emphasizes transparency, moral integrity, and accountability. Allegations against its leadership are not reflective of systemic issues and remain largely unsubstantiated.
•Catholic Church:
The scandals within the Catholic Church are systemic, spanning decades and continents, and involve thousands of victims. Investigations, such as the 2018 Pennsylvania Grand Jury Report in the U.S. or inquiries in Ireland, Germany, and Australia, have revealed abuse by thousands of priests and extensive institutional efforts to conceal misconduct.

3. Institutional Response
•Ahmadiyya Muslim Community:
The community strongly condemns any immoral behavior and encourages reporting through proper channels. Its leadership emphasizes accountability, and claims against individuals are often rebutted or clarified. There is no credible evidence of institutional cover-up or complicity.
•Catholic Church:
For decades, the Catholic Church has been criticized for enabling and concealing abuse. High-ranking clergy transferred accused priests to other parishes rather than reporting them to authorities. While recent years have seen increased transparency and reforms under Pope Francis and others, historical cover-ups have significantly tarnished the Church’s credibility.

4. Cultural and Historical Context
•Ahmadiyya Muslim Community:
The allegations against the Ahmadiyya leadership are often rooted in cultural or religious opposition and are rarely backed by formal investigations. Historically, such claims have been used to delegitimize the community’s theological stance, especially in South Asia.
•Catholic Church:
The abuse scandals within the Catholic Church stem from institutional failures, including clerical celibacy, lack of accountability, and hierarchical secrecy. These issues were systemic rather than isolated and were perpetuated by long-standing institutional practices.

5. Efforts Toward Reform
•Ahmadiyya Muslim Community:
The community actively promotes moral and spiritual integrity, with its leadership consistently addressing concerns through dialogue and education. It encourages internal and external scrutiny and remains open to reform where needed.
•Catholic Church:
While reforms are ongoing, including the establishment of safeguarding protocols and commissions to investigate abuse, the legacy of past cover-ups continues to challenge the Church’s efforts to regain trust. Victims’ groups advocate for greater accountability and reparations.
6. Moral Standing and Public Perception
•Ahmadiyya Muslim Community:
The community is widely respected for its contributions to peace, interfaith dialogue, and humanitarian efforts. Allegations against it are often viewed as politically or ideologically motivated rather than credible reflections of systemic issues.
•Catholic Church:
The Catholic Church, despite its spiritual influence and humanitarian contributions, faces significant public scrutiny due to the proven scale of abuse and institutional failures. This has led to a decline in trust and membership in many regions.

Conclusion

The Catholic Church’s scandals involve systemic abuse and institutional cover-ups over decades, as revealed by formal investigations and legal proceedings.
Read 4 tweets
Dec 23
The claim that Mirza Ghulam Ahmad (MGA) denied his prophethood or was inconsistent in his statements about it is based on a misunderstanding or deliberate misrepresentation of his writings and teachings. As an Ahmadi, here is the truth based on historical records and MGA’s own explanations:

1. The Concept of Prophethood in MGA’s Claims

MGA never claimed prophethood in the sense of an independent law-bearing prophet like Prophet Muhammad (peace and blessings of Allah be upon him), the Seal of the Prophets (Khatamun Nabiyyin). His claim was always within the framework of being a subordinate prophet (ummati nabi), fully obedient to and reflective of the teachings of Islam and the Holy Prophet (saw).
•In Barahin-e-Ahmadiyya (published between 1880–1884), MGA emphasized the continuity of divine revelation and communication with Allah, which is a fundamental Islamic concept. However, he did not explicitly claim prophethood at that stage.
•By 1891, MGA clarified his role as the Promised Messiah and Mahdi, describing himself as a reflection of the prophethood of Muhammad (saw) and explicitly rejecting the notion of independent prophethood.

2. Eik Ghalti Ka Izala (1901)

In his booklet Eik Ghalti Ka Izala (“A Misconception Removed”), MGA explained the nature of his claim:
•He stated that terms like “prophet” and “messenger” (nabi and rasul) could apply to him in a subordinate sense because of his complete devotion to and reflection of the Holy Prophet Muhammad (saw).
•He clarified that this did not contradict the finality of prophethood (Khatamun Nabiyyin), as his prophethood was entirely derived from the blessings and teachings of the Holy Prophet (saw).

3. The Alleged Contradictions

Critics argue that MGA denied prophethood earlier and claimed it later. This argument ignores the nuanced development of his explanations:
•Early in his mission, MGA avoided the use of the term “prophet” because of the prevailing misunderstandings about its meaning. He preferred to use terms like “reformer” (mujaddid) or “Mahdi” to prevent confusion.
•As opposition to his claims grew, he felt the need to clarify that his role as the Promised Messiah was inherently prophetic, but not in the sense of an independent law-bearing prophet. This gradual clarification reflects his commitment to ensuring his audience understood his claim correctly.

4. Quranic Basis

MGA’s claims are rooted in the Quran:
•He frequently quoted verses such as “And those who obey Allah and the Messenger shall be among those on whom Allah has bestowed His blessings — the Prophets, the Truthful, the Martyrs, and the Righteous” (4:69). This verse emphasizes that prophethood, as a spiritual rank, is a blessing that can continue within the framework of Islam.
•MGA argued that the Quran’s message is universal and eternal, and divine communication remains open to the followers of the Holy Prophet (saw).

5. Allegations of “Denying” Prophethood

The claim that MGA denied his prophethood “50–100 times” between 1891 and 1900 is misleading:
•These statements were often taken out of context. MGA consistently clarified that he rejected independent prophethood but affirmed subordinate prophethood under the umbrella of Islam.
•Critics have cherry-picked statements where MGA disassociated himself from the title of “prophet” to argue that he contradicted himself, ignoring his consistent emphasis on the spiritual, subordinate nature of his claim.

6. The Universality of Divine Communication

MGA’s teachings reflect a core Islamic belief that divine communication and guidance are ongoing:
•He emphasized that the superiority of Islam lies in its ability to produce saints, reformers, and recipients of divine revelation.
•His claim of prophethood was a reflection of this continuity and the fulfillment of Quranic prophecies about the coming of a Messiah and Mahdi.
Conclusion

Mirza Ghulam Ahmad’s claim to prophethood is consistent with his role as the Promised Messiah and Mahdi, subordinate to the Holy Prophet Muhammad (saw). His explanations evolved to address the misunderstandings of his opponents while remaining firmly rooted in the Quran and Sunnah. Critics’ allegations of contradictions often stem from misrepresentation or selective readings of his works.

Mirza Ghulam Ahmad (MGA) of Qadian claimed to be the Promised Messiah and Mahdi based on divine revelations from Allah. These revelations affirmed his status as a divinely appointed reformer and fulfilled prophecies in the Quran and Hadith about the coming of a Messiah and Mahdi. Below are key revelations from Allah that support his claim:

1. Revelations Declaring Him the Promised Messiah

MGA received clear revelations affirming his role as the Promised Messiah foretold by the Holy Prophet Muhammad (peace and blessings of Allah be upon him):
•“He is the one who is waiting, and his time is near.”
This revelation indicated the arrival of the person awaited by Muslims, Christians, and other religious groups—the Promised Messiah.
•“I will cause thy message to reach the corners of the earth.”
This revelation underscored MGA’s role as a universal reformer whose message of truth would transcend geographical and cultural boundaries.
•“Jesus, son of Mary, has died, and you have come in his spirit, according to the promise.”
This revelation clarified that the Promised Messiah would not be Jesus Christ himself returning in bodily form, but rather someone appearing in his spiritual likeness to fulfill his mission.
•“I am the Promised Messiah, and I am from Allah.”
This direct revelation affirmed MGA’s divinely appointed role as the Messiah for this era.

2. Revelations Declaring Him the Mahdi

As the Mahdi (Guided One), MGA received revelations emphasizing his role in reviving the true teachings of Islam and uniting Muslims under the banner of one faith:
•“I shall spread thy name and honor in the world and shall shower My blessings on thee.”
This revelation highlights the divine support and guidance MGA would receive as the Mahdi, tasked with uniting the Muslim Ummah.
•“Kings shall seek blessings from thy garments.”
This prophecy signifies the widespread recognition and respect that would be accorded to MGA’s mission, even by those in positions of power.
•“The reformer of the 14th century has come.”
This revelation confirmed MGA’s role as the Mujaddid (reformer) of the 14th century in the Islamic calendar.

3. Revelations from the Quran and Hadith Fulfilled by MGA

Many of MGA’s revelations align with Quranic verses and Hadith about the advent of the Messiah and Mahdi:
•Quranic Prophecy:
“And among others from among them who have not yet joined them. He is the Mighty, the Wise.” (62:3)
MGA explained that this verse prophesied the coming of a spiritual leader among later generations, which was fulfilled in his person.
•Hadith of the Holy Prophet Muhammad (saw):
“There will arise among my followers a reformer at the head of every century.”
MGA’s claim as the Mujaddid of the 14th century aligns with this prophecy.
•Hadith About the Messiah:
“There is no Mahdi but Isa.”
MGA explained that this Hadith refers to the unity of roles between the Messiah and the Mahdi, fulfilled in him as the spiritual reformer of the age.

4. Revelations About His Success and Mission

MGA received revelations affirming the global impact and success of his mission:
•“I shall give you a large party of Islam.”
This revelation foretold the establishment and growth of the Ahmadiyya Muslim Community, which continues to expand worldwide.
•“I will help you with My presence.”
This divine assurance of Allah’s support enabled MGA to persevere against opposition and criticism.
•“I will protect all those who dwell in your house.”
This revelation demonstrated divine protection over MGA and those who aligned themselves with his mission.
5. Revelations Emphasizing the Need for a Spiritual Reform

MGA received numerous revelations highlighting the declining state of spirituality among Muslims and humanity, necessitating his role as the Messiah and Mahdi:
•“Islam is in decline, and the time for its revival is near.”
This revelation emphasizes the need for a reformer to rejuvenate the true teachings of Islam.
•“I shall cause you to triumph over all others.”
This prophecy reflects MGA’s mission to restore Islam’s spiritual and moral supremacy through peaceful means.

6. Revelation Confirming the Death of Jesus

MGA’s claim that Jesus had passed away and that his second coming would be spiritual rather than physical was based on divine revelation:
•“Jesus, son of Mary, is dead, and you have come in his likeness.”
This revelation clarified that the Promised Messiah would not be the physical return of Jesus Christ but a spiritual successor fulfilling the prophecies.

Conclusion

Mirza Ghulam Ahmad’s status as the Promised Messiah and Mahdi was rooted in divine revelations, consistent with Quranic teachings and Hadith. These revelations confirmed his role as a spiritual reformer tasked with reviving Islam and guiding humanity in the modern era. His life and mission were marked by the fulfillment of these prophecies, as evidenced by the ongoing growth and influence of the Ahmadiyya Muslim Community worldwide.
Read 5 tweets
Dec 23
The claim that Mirza Ghulam Ahmad (MGA) died of cholera rather than diarrhea, as some critics suggest, is not supported by authentic historical records. Here is a response based on the truth as presented in Ahmadi sources and verified historical accounts:

1. Official Cause of Death

Ahmadi records and eyewitness testimonies confirm that MGA passed away due to complications from diarrhea and general weakness on May 26, 1908, in Lahore. His death certificate, issued by Dr. Sutherland, stated diarrhea as the cause of death. This explanation aligns with the documented symptoms he experienced shortly before his demise.

2. No Evidence of Cholera

Critics often allege that MGA died of cholera to tarnish his character, but there is no medical or eyewitness evidence to support this claim:
•Cholera, being a highly contagious disease, would have caused a public health concern and required quarantine measures. No such events were reported.
•His body was transported to Qadian without any objections from authorities, which would not have been allowed if cholera had been the cause of death.

3. Dr. Sutherland’s Role

Dr. Sutherland, a respected physician, was among those who attended to MGA after his passing. The claim that Dr. Sutherland fabricated the death certificate to facilitate the transportation of MGA’s body is baseless and speculative. The certificate was issued in accordance with the medical standards of the time, and no evidence suggests any malfeasance on his part.

4. Alleged Statements About Cholera

The narrative that MGA declared cholera to be a divine punishment and later died of it is misrepresented:
•MGA emphasized that diseases and calamities could serve as trials or punishments, depending on the individual’s spiritual state.
•His prayers and writings consistently reflect a view of divine mercy and justice, not self-contradiction.

5. Eyewitness Testimonies

Eyewitnesses, including his family members and companions, described his final moments as peaceful, despite the physical suffering caused by his illness. No one reported symptoms or conditions indicative of cholera, such as severe dehydration or shock.

6. Context of the Claims

Critics, including blogs like “Ahmadiyya Fact Check Blog,” often present selective interpretations of historical events to discredit MGA. These narratives rely on secondary or dubious sources, often misinterpreting or distorting facts.

Conclusion

Mirza Ghulam Ahmad’s death due to diarrhea is well-documented and corroborated by reliable sources. Claims of death by cholera are speculative and lack credible evidence. As an Ahmadi, the truth lies in recognizing his life’s mission, his steadfastness in the face of adversity, and the peace with which he departed this world.
@threadreaderapp unroll
Critics who disparage the Holy Prophet Muhammad’s (peace and blessings of Allah be upon him) death due to poisoning often misinterpret or misrepresent historical facts. Here is a comprehensive response based on authentic Islamic sources and logical reasoning:

1. The Event of Poisoning

The incident of poisoning occurred after the Battle of Khaybar when a Jewish woman offered poisoned meat to the Prophet (saw). He took a morsel but immediately spit it out upon recognizing the poison. Some of his companions who consumed the meat suffered fatal consequences, but the Prophet (saw) survived, with the effects of the poison lingering in his system.

2. The Prophet’s Death Was Decreed by Allah

The Quran and Hadith emphasize that the life and death of every person are determined by Allah:
•Allah states:
“And no soul can die except by Allah’s permission — a decree determined.” (Quran 3:145)
The Prophet’s passing was a part of the divine plan, and it marked the completion of his mission, regardless of the cause.

3. The Lingering Effects of Poison

Some critics claim that the Prophet’s eventual death from the lingering effects of poison implies a lack of divine protection. However:
•The Prophet (saw) lived for several years after the incident, which itself is a sign of Allah’s protection. Despite the poisoning, he continued his mission, delivering the final and complete message of Islam.
•Death by natural causes, illness, or any physical condition does not diminish a person’s spiritual rank or divine favor. Many Prophets, such as Prophet Musa (Moses) and Prophet Isa (Jesus), endured hardships and trials that tested their physical strength.

4. Death as a Martyr

The Prophet (saw) referred to his death as martyrdom. In Islamic tradition, a martyr (shahid) is granted the highest spiritual rank in the sight of Allah. The lingering effects of poisoning, leading to his eventual passing, are seen as a form of martyrdom. This is not a source of disgrace but an honor:
•“A person who dies from abdominal illness is considered a martyr.” (Sahih al-Bukhari, 2829)

5. The Critics’ Double Standards

Critics often ignore the broader historical and spiritual context of the Prophet’s (saw) life:
•The Prophet faced immense persecution, battles, and attempts on his life, yet he fulfilled his mission to unite Arabia under Islam and left behind a complete religious framework.
•The success and impact of his life’s work far outweigh the circumstances of his passing.

6. The Purpose of His Trials

The life of the Prophet (saw) was filled with trials to serve as an example for humanity. His experience with poisoning illustrates his humanity and reinforces the lesson that even the most beloved of Allah undergo tests:
•Allah says:
“Indeed, We have tested those who were before them, and Allah will surely make evident those who are truthful, and He will surely make evident the liars.” (Quran 29:3)

7. The Prophet’s Legacy

The focus of critics on the circumstances of his death disregards his unmatched legacy:
•He transformed a divided and tribal society into a united and moral civilization.
•His teachings continue to inspire over a billion Muslims worldwide, promoting justice, compassion, and spirituality.

Conclusion

The Prophet Muhammad’s (saw) death by the lingering effects of poison does not diminish his status as Allah’s greatest Messenger. It reflects his humanity, resilience, and ultimate trust in Allah. His mission, character, and legacy remain unparalleled, and no critique of his death can overshadow the profound impact of his life.
Read 4 tweets

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