Post

More from @MessiahHas_Come

TheMessiahHasCome

@MessiahHas_Come

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

TheMessiahHasCome

@MessiahHas_Come

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

TheMessiahHasCome

@MessiahHas_Come

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

TheMessiahHasCome

@MessiahHas_Come

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

TheMessiahHasCome

@MessiahHas_Come

Dec 23

In Islamic tradition, certain individuals are considered especially beloved by Allah (God) due to their righteousness, devotion, and contributions to guiding humanity. Below is a list of such individuals based on Quranic references, Hadith (sayings of the Prophet Muhammad), and Islamic teachings:

1. Prophets and Messengers

These individuals were chosen by Allah to convey His message to humanity:
1.Prophet Muhammad (peace and blessings be upon him) – Known as the “Beloved of Allah” (Habibullah), he is considered the final and greatest prophet.
2.Prophet Ibrahim (Abraham, peace be upon him) – Called Khalilullah (Friend of Allah), a model of submission and monotheism.
3.Prophet Musa (Moses, peace be upon him) – Known as Kalimatullah (the one who spoke directly with Allah).
4.Prophet Isa (Jesus, peace be upon him) – Described as Ruhullah (Spirit of Allah) and highly honored in the Quran.
5.Prophet Nuh (Noah, peace be upon him) – Praised for his perseverance in calling people to Allah for centuries.
6.Prophet Yusuf (Joseph, peace be upon him) – Known for his beauty, piety, and patience during trials.
7.Prophet Dawud (David, peace be upon him) – Known for his devotion and beautiful recitation of praises to Allah.
8.Prophet Sulayman (Solomon, peace be upon him) – Praised for his gratitude to Allah despite immense power and wealth.

2. Companions of the Prophets
1.Hazrat Abu Bakr (may Allah be pleased with him) – The first caliph and closest companion of Prophet Muhammad.
2.Hazrat Umar ibn al-Khattab (may Allah be pleased with him) – Known for his justice and leadership as the second caliph.
3.Hazrat Uthman ibn Affan (may Allah be pleased with him) – The third caliph, known for his generosity and piety.
4.Hazrat Ali ibn Abi Talib (may Allah be pleased with him) – The cousin and son-in-law of Prophet Muhammad, renowned for his knowledge and bravery.

3. Women Recognized for Their Piety
1.Maryam (Mary, peace be upon her) – The mother of Prophet Isa (Jesus), described in the Quran as one of the most exalted women.
2.Khadijah bint Khuwaylid (may Allah be pleased with her) – The first wife of Prophet Muhammad and the first believer in Islam.
3.Fatimah az-Zahra (may Allah be pleased with her) – The daughter of Prophet Muhammad, known for her piety and closeness to him.
4.Asiyah (peace be upon her) – The wife of Pharaoh who accepted the message of Prophet Musa and is celebrated for her steadfast faith.

4. Saints and Scholars (Awliya Allah)

Certain individuals known as the Awliya (friends of Allah) are believed to be beloved due to their deep devotion and service to Islam. Examples include:
1.Imam al-Ghazali – A renowned scholar and mystic.
2.Rumi (Jalal ad-Din Muhammad Rumi) – Known for his spiritual poetry and teachings.
3.Imam Bukhari – Compiler of the most authentic Hadith collection.
4.Rabia al-Adawiyya – A mystic known for her unparalleled love of Allah.

These individuals are remembered for their unwavering dedication to Allah, their love for humanity, and their efforts to guide others on the path of truth.

Here is a broader list of the companions of Prophet Muhammad (peace and blessings be upon him) (Sahabah), all of whom are considered beloved by Allah due to their faith, sacrifices, and dedication to Islam:

The Ten Promised Paradise (Asharah Mubasharah)

These ten companions were specifically promised Paradise by the Prophet Muhammad during their lifetimes:
1.Abu Bakr as-Siddiq (may Allah be pleased with him)
2.Umar ibn al-Khattab (may Allah be pleased with him)
3.Uthman ibn Affan (may Allah be pleased with him)
4.Ali ibn Abi Talib (may Allah be pleased with him)
5.Talhah ibn Ubaydullah (may Allah be pleased with him)
6.Zubayr ibn al-Awwam (may Allah be pleased with him)
7.Abdur-Rahman ibn Awf (may Allah be pleased with him)
8.Sa’d ibn Abi Waqqas (may Allah be pleased with him)
9.Sa’id ibn Zayd (may Allah be pleased with him)
10.Abu Ubaidah ibn al-Jarrah (may Allah be pleased with him)

Other Prominent Companions
1.Bilal ibn Rabah – The first mu’adhin (caller to prayer) of Islam and a symbol of resilience against oppression.
2.Salman al-Farsi – Known for his wisdom and contributions, especially during the Battle of the Trench.
3.Abu Hurairah – Narrated the most hadiths and was deeply loved by the Prophet.
4.Ammar ibn Yasir – One of the earliest converts, who endured severe persecution for Islam.
5.Khalid ibn al-Walid – Known as “The Sword of Allah” (Saifullah) for his military leadership.
6.Muadh ibn Jabal – A scholar of the Quran and jurisprudence.
7.Abdullah ibn Abbas – A cousin of the Prophet, known for his vast knowledge of the Quran and hadith.
8.Abdullah ibn Mas’ud – A close companion renowned for his deep understanding of the Quran.
9.Hamza ibn Abdul-Muttalib – Known as the “Lion of Allah” for his bravery and martyrdom at the Battle of Uhud.
10.Zaid ibn Harithah – The Prophet’s adopted son and a loyal companion.

Female Companions (Sahabiyat)
1.Khadijah bint Khuwaylid – The first wife of the Prophet and first believer in Islam.
2.Aisha bint Abu Bakr – A prominent scholar of Islam and one of the Prophet’s wives.
3.Fatimah bint Muhammad – The beloved daughter of the Prophet and wife of Ali ibn Abi Talib.
4.Umm Salamah – Known for her wisdom and contributions as one of the Prophet’s wives.
5.Sumayyah bint Khayyat – The first martyr in Islam.
6.Asma bint Abu Bakr – Known for her courage during the migration of the Prophet.
7.Hafsa bint Umar – The wife of the Prophet and custodian of the Quran’s written compilation.

Younger Companions
1.Anas ibn Malik – Served the Prophet for 10 years and narrated many hadiths.
2.Abdullah ibn Umar – A young companion known for his piety and adherence to the Sunnah.
3.Hasan ibn Ali – The Prophet’s grandson, known for his patience and leadership.
4.Husayn ibn Ali – The Prophet’s grandson, martyred at Karbala and a symbol of standing against injustice.

Companions Who Migrated (Muhajirun)
1.Ja’far ibn Abi Talib – Led the migration to Abyssinia and was martyred at the Battle of Mu’tah.
2.Suhaib ar-Rumi – Known for his sacrifice of wealth for Islam.
3.Uthman ibn Maz’oon – Among the earliest Muslims and known for his asceticism.

Companions Who Supported in Medina (Ansar)
1.Sa’d ibn Mu’adh – A leader of the Aws tribe who embraced Islam and played a key role in the Battle of the Trench.
2.Sa’d ibn Ubadah – A leader of the Khazraj tribe who pledged loyalty to the Prophet.
3.Abu Ayyub al-Ansari – Hosted the Prophet in Medina upon his arrival.

These companions, among many others, are revered for their steadfastness, love for Allah and His Messenger, and contributions to the establishment of Islam.

The companions of the Promised Messiah, Hazrat Mirza Ghulam Ahmad of Qadian (peace be upon him), the founder of the Ahmadiyya Muslim Community, are revered for their unwavering faith, sacrifices, and devotion. They are known as the Sahaba of the Promised Messiah, and many are considered beloved of Allah for their dedication to spreading and defending Islam in the light of his teachings. Here is a list of some of the most prominent companions:

Key Companions of the Promised Messiah
1.Hazrat Maulvi Nuruddin (1841–1914)
•The first Khalifa (successor) of the Promised Messiah, known for his deep knowledge of the Quran and piety.
•A spiritual leader and physician who devoted his life to serving Islam.
2.Hazrat Hakim Maulvi Noor-ul-Hassan Khan
•Known for his scholarship and dedication to the Promised Messiah’s mission.
•Authored works supporting the claims of the Promised Messiah.
3.Hazrat Maulana Muhammad Ali
•A prominent scholar and key figure in translating the Quran into English.
•Worked tirelessly for the propagation of Islam during the lifetime of the Promised Messiah.
4.Hazrat Hafiz Roshan Ali
•Renowned for his service to the community and unwavering loyalty to the Promised Messiah.
5.Hazrat Syed Abdul Latif Shaheed
•A martyr who sacrificed his life for the truth of Ahmadiyyat in Afghanistan, demonstrating immense bravery and faith.
6.Hazrat Dr. Khalifa Rashid-ud-Din
•A devout physician who used his profession to serve the Promised Messiah and his mission.
7.Hazrat Mir Nasir Nawab
•The father-in-law of the Promised Messiah, known for his simplicity and piety.
8.Hazrat Bhai Abdul Rahman Qadiani
•A devoted servant of the community who played a significant role in spreading the message of the Promised Messiah.
9.Hazrat Mufti Muhammad Sadiq
•A missionary of Islam who spread the message of the Promised Messiah to Europe and America.
10.Hazrat Sheikh Yaqub Ali Irfani

•An influential journalist and editor of the community’s early publications, such as Al-Hakam.

Early Converts
1.Hazrat Sufi Ahmad Jan
•One of the earliest supporters of the Promised Messiah, known for his deep spiritual connection.
2.Hazrat Baba Haji Sher Ali
•An early convert who contributed significantly to the Promised Messiah’s efforts.
3.Hazrat Munshi Muhammad Arif
•A close companion who rendered financial and moral support to the Promised Messiah.
4.Hazrat Maulvi Burhanuddin Jhelmi
•Known for his steadfastness and sacrifices for the Promised Messiah’s mission.

Companions Who Wrote About Their Experiences
1.Hazrat Mirza Bashiruddin Mahmud Ahmad (1889–1965)
•The second Khalifa, son of the Promised Messiah, and author of many writings about the Promised Messiah’s life and teachings.
2.Hazrat Mirza Bashir Ahmad
•A son of the Promised Messiah who compiled Seeratul Mahdi, a biography based on eyewitness accounts of his father’s life.
3.Hazrat Munshi Zafar Ahmad of Kapurthala
•Authored accounts of his personal experiences with the Promised Messiah.

Women Companions (Sahabiyat)
1.Hazrat Nusrat Jahan Begum (Ummul Momineen)
•The wife of the Promised Messiah, known for her piety, humility, and devotion.
2.Hazrat Sayeda Mahmooda Begum
•One of the early female companions known for her sacrifices and faith.
3.Hazrat Amma Jan (Mother of Khalifa II)
•A devout and supportive figure in the Promised Messiah’s household.

Youthful Companions
1.Hazrat Mirza Bashiruddin Mahmud Ahmad (mentioned earlier)
•Became Khalifa at a young age and played a transformative role in the community’s growth.
2.Hazrat Mirza Sharif Ahmad
•Another son of the Promised Messiah, remembered for his dedication to the Jama’at.

Others Who Contributed to the Community
1.Hazrat Chaudhry Fateh Muhammad Sayal
•A pioneering missionary who spread Ahmadiyyat in the UK.
2.Hazrat Ghulam Nabi of Bhera
•Known for his sacrifices and loyalty to the Promised Messiah.

Read 5 tweets

TheMessiahHasCome

@MessiahHas_Come

Dec 23

Answering these 101 questions requires a detailed and systematic approach. Below is a summarized response to each question, emphasizing logical reasoning, biblical consistency, and the perspective of Ahmadiyya Islam, where applicable.

Answers to 101 Questions About Christianity
1.Jesus’ Mission to the Lost Sheep of Israel: Jesus’ mission was to spiritually revive the lost tribes of Israel. He started in Palestine, but evidence from the Gospels and historical records suggests he extended his mission beyond Palestine, particularly after the crucifixion, fulfilling his mission.
2.Contradiction in Preaching to Gentiles: Early in his ministry, Jesus focused on Jews to fulfill the prophecy. The post-resurrection command in Matthew 28:19 is debated; it may represent later additions by followers to expand Christianity beyond Jewish boundaries.
3.Gentiles and the Gospel: The shift in focus to Gentiles post-resurrection likely reflects Paul’s influence, rather than a direct command from Jesus, as evidenced by the debates in Acts 15.
4.Sign of Jonah: Jonah survived in the belly of the whale. The Ahmadiyya perspective holds that Jesus survived the crucifixion, fulfilling the “sign of Jonah” by emerging alive from the tomb.
5.Gentiles Excluded Initially: Jesus prioritized Jews as part of his mission. His universal message unfolded gradually as he addressed Jewish spiritual decline first.
6.Salvation and the Commandments: Jesus upheld the Torah’s teachings, including the oneness of God, aligning with Islamic teachings.
7.Jesus and the Law of Moses: Jesus emphasized continuity with Moses’ Law, rejecting the idea that he introduced the Trinity, which is a later theological construct.
8.Unfulfilled Prophecies: Jesus’ second coming refers to a metaphorical return in the form of a Messiah who revives his teachings, fulfilled by Hazrat Mirza Ghulam Ahmad, as Ahmadi Muslims believe.
9.Jesus’ Words and Name-Calling: Jesus’ harsh language aimed to expose hypocrisy among leaders but remains subject to interpretation within the context of his teachings on humility and forgiveness.
10.Ambiguous Response to Divinity: Jesus’ reply, “You say that I am,” highlights his rejection of divine status, consistent with his mission as a servant of God.
11.Son of God Term: Jesus used the term metaphorically, aligning with Old Testament usage for righteous individuals, not as a claim to literal divinity.
12.Messiah’s Suffering: Jesus was the suffering servant of Isaiah. However, his crucifixion was not a literal death but a test of his faith, as he survived, fulfilling prophecy.
13.Judas’ Betrayal: Jesus allowed Judas to fulfill his role in the divine plan, demonstrating forgiveness and divine wisdom.
14.Twelve Thrones: This statement symbolizes the spiritual authority of the disciples, with Judas replaced after his betrayal.
15.Prayer in Gethsemane: Jesus’ human nature led him to seek divine help, showing his reliance on God, not autonomy.
16.Unanswered Prayer: The prayer was heard, as God saved Jesus from death on the cross, fulfilling the divine plan.
17.Contradictions in Prayer Promises: Jesus’ teachings emphasize sincere faith, and his prayer in Gethsemane exemplified submission to God’s will.
18.Purpose of Witnessing the Prayer: The disciples witnessed Jesus’ humanity and total submission to God.
19.Differences in Gospel Accounts: The Gospels reflect varying theological interpretations, not contradictions. John’s Gospel emphasizes Jesus’ resolve.
20.Pilate’s Wife’s Dream: The dream reflects the divine attempt to show Pilate the truth, but human free will ultimately allowed injustice to prevail.
21.Timing of Crucifixion: Pilate’s decision reflects political expediency rather than religious considerations.
22.Jesus’ Cry on the Cross: This cry highlights Jesus’ moment of human vulnerability, demonstrating his reliance on God.

23.Clarity Before Death: Jesus’ strong voice reflects his survival on the cross, contrary to the assumption of death.
24.Aramaic Cry: The preservation of his words reflects the profound emotional impact of the moment.
25.Effect of Vinegar: Vinegar may have revived Jesus momentarily, supporting the theory that he did not die on the cross.
26.Death or Fainting: Darkness and haste created ambiguity. Jesus’ survival aligns with the Islamic view.
27.Blood and Water Flow: Medical evidence supports that blood flow can occur in a severely injured but living person.
28.Quicker Death: Jesus’ death appears premature, supporting the theory that he was taken down alive.
29.Saints Rising from Graves: This account is symbolic, reflecting the spiritual awakening brought by Jesus’ mission.
30.Historicity of Gospel Accounts: The Gospels include theological embellishments, emphasizing the need for critical analysis.
31.Killing of Prophets: Jesus’ survival disproves claims that he died like other prophets.
32.Accursed Death: Jesus’ survival spared him the curse of Deuteronomy 21:23.
33.Joseph’s Role: Joseph of Arimathea acted discreetly to protect Jesus, showing his faith.
34.No Direct Account: The absence of clear death confirmation aligns with Jesus’ survival.
35.Efforts by Joseph and Nicodemus: Their actions reflect loyalty to Jesus and a belief in his survival.
36.Pilate’s Sympathy: Pilate’s actions may reflect doubt about Jesus’ guilt.
37.Quick Death: Jesus’ quick removal from the cross indicates survival, not death.
38.Pilate’s Surprise: Pilate’s reaction underscores the unusual circumstances of Jesus’ crucifixion.
39.Bribed Soldiers: The bribe reflects Jewish leaders’ desperation to suppress the truth of Jesus’ survival.
40.Jews Avoiding the Tomb: Their lack of inspection reflects overconfidence in their actions.
41.Joseph and Nicodemus’ Absence: Fear of persecution likely kept them away after the burial.
42.Jewish Belief in Jesus’ Death: Guarding the tomb reflected concerns about Jesus’ disciples spreading rumors of resurrection.
43.Roman Indifference: Pilate’s disinterest highlights political motives over religious concerns.
44.Moved Stone: The moved stone indicates Jesus’ escape, not a supernatural resurrection.
45.Gardener’s Clothing: Jesus disguised himself to avoid recognition and ensure safety.
46.Terrified Women: Their fear reflects the unexpected survival of Jesus.
47.Jesus’ Fear: Fear of persecution explains his caution post-crucifixion.
48.Secrecy Post-Resurrection: Jesus’ survival required discretion to avoid Roman and Jewish authorities.
49.Closed Doors: Jesus appeared privately to maintain safety while continuing his mission.
50.Multiple Ascensions: The varied accounts symbolize spiritual ascensions rather than physical events.
51.God’s Death: Jesus’ survival negates the idea of divine death, aligning with Islamic monotheism.
52.No Eyewitness Accounts: The absence of firsthand accounts underscores the need for critical evaluation.
53.Delayed Gospel Writing: Oral transmission led to theological interpretations and embellishments.
54.Shortness of Mark’s Gospel: Mark’s Gospel emphasizes simplicity, while later Gospels expand on theology.
55.Contradictions in Gospels: Differences arise from diverse theological perspectives.
56.Confusion Over Events: Historical and theological developments shaped the Gospel narratives.
57.Ascension Account: This account likely symbolizes spiritual exaltation rather than physical ascension.
58.Disciples’ Silence: Their silence reflects the spiritual nature of their experience.
59.Star of Bethlehem: The star is symbolic rather than astronomical.
60.Trinity Left Unexplained: The Trinity is a post-biblical doctrine, not central to Jesus’ teachings.
61.Exaggeration in John: Such statements reflect theological emphasis, not literal truth.

62.Gospel Additions: Theological evolution shaped Gospel content, requiring critical interpretation.
63.Unity of God: Jesus emphasized monotheism, consistent with Old Testament teachings.
64.Messiah as Divine: This concept evolved after Jesus, diverging from his teachings.
65.Jesus as Equal: Jesus’ words emphasize submission to God, not equality.
66.Jesus Rejecting Divinity: Jesus’ humility underscores his role as a servant of God.
67.Son of God Metaphor: Jesus’ use of the term aligns with Old Testament metaphors.
68.Jesus’ Authority: Jesus’ reliance on God reflects his humanity and servanthood.
69.Jesus’ Omniscience: His limited knowledge underscores his human nature.
70.Day of Judgment: Jesus affirmed only God’s knowledge of the final hour.
71.Sent by God: Jesus’ mission aligns with the role of a prophet, not divinity.
72.Jesus Praying: Prayer demonstrates Jesus’ reliance on God.
73.Cursing the Fig Tree: This act symbolizes a lesson about faith and readiness.
74.Heavenly Seats: Jesus acknowledged God’s ultimate authority.
75.Jesus as Man: His self-identification as a man highlights his role as a prophet.
76.Tricked by Judas: Jesus allowed events to fulfill divine wisdom.
77.Quick Death: Jesus’ survival explains the unusual circumstances of the crucifixion.
78.Sent by God: Jesus affirmed his role as a messenger, not God.
79.Paradise and Hell: Jesus’ promise reflects the spiritual nature of Paradise.
80.Original Sin: Jesus emphasized the purity of children, rejecting inherited sin.
81.Forgiveness vs. Justice: Forgiveness is central but does not negate justice.
82.Focused Teaching: Jesus addressed the Jews first, later expanding his message.
83.Similarities with Buddha: Parallels reflect shared spiritual truths.
84.Son of Man Title: This term emphasizes humanity and servitude, not divinity.
85.Trinity and Prophets: Prophets taught God’s oneness, consistent with Islam.
86.Physical Death: Salvation lies in spiritual guidance, not physical sacrifice.
87.Atonement: Divine justice opposes the punishment of the innocent.
88.Forgiveness of Others: Jesus’ teachings align with Islamic views on repentance.
89.Obedience and Salvation: Good deeds reflect faith and align with divine law.
90.Blasphemy Unforgivable: Some sins are grave enough to challenge divine forgiveness.
91.Avoiding Sin: Righteousness stems from love for God, not fear of punishment.
92.Sins After Crucifixion: Personal accountability remains essential.
93.Adulteress Forgiven: Jesus emphasized God’s mercy over legalistic punishment.
94.Prayer’s Purpose: Prayer fosters a personal relationship with God.
95.No Mention of Paul: Paul’s theology diverged from Jesus’ teachings.
96.Paul’s Divergence: Paul prioritized doctrine over Jesus’ parables.
97.Jewish Practices: Jesus upheld Mosaic Law; later changes reflect Paul’s influence.
98.Atonement and Sermon: Jesus’ central message focused on deeds, not atonement.
99.Prophetic Example: Jesus’ life exemplified righteousness for all believers.
100.Messiah’s Return: Prophetic roles can be fulfilled by other individuals, as Ahmadi Muslims believe in Hazrat Mirza Ghulam Ahmad.
101.True Prophets: Jesus prophesied future prophets, fulfilled by Islamic teachings of prophethood after him.

This approach aligns with reason, scripture, and Ahmadiyya interpretations, offering cohesive responses to each question.

Read 4 tweets

Share this page!

Enter URL or ID to Unroll

TheMessiahHasCome

Try unrolling a thread yourself!

More from @MessiahHas_Come

TheMessiahHasCome

TheMessiahHasCome

TheMessiahHasCome

TheMessiahHasCome

TheMessiahHasCome

TheMessiahHasCome

Did Thread Reader help you today?

Don't want to be a Premium member but still want to support us?

Send Email!