As an Ahmadi Muslim, the closest experience to heaven on earth is a state of spiritual contentment and nearness to Allah, which mirrors the descriptions of Jannah (Paradise) in the hereafter. This state is not tied to physical luxury or external circumstances but is deeply rooted in the soul’s connection with its Creator and a life lived in harmony with divine teachings.
Key Characteristics of “Heaven on Earth”
1.Peace and Contentment (Nafs-e-Mutma’innah):
•The Qur’an describes the state of a soul at peace:
“O soul at peace! Return to your Lord, well-pleased and well-pleasing. So enter among My servants, and enter My Paradise” (Surah Al-Fajr, 89:27-30).
•This peace arises when a person’s actions align with Allah’s commandments, and their heart is filled with trust, gratitude, and submission to His will.
2.Nearness to Allah (Taqwa and Ihsan):
•Experiencing Allah’s presence in daily life through worship, reflection, and righteous deeds is a foretaste of heaven:
“And He is with you wherever you are” (Surah Al-Hadid, 57:4).
•Moments of intense spiritual connection—such as in heartfelt prayers, Tahajjud (pre-dawn worship), or recitation of the Qur’an—can make one feel enveloped by divine love and mercy.
3.Service to Humanity (Khilafat al-Ardh):
•Islam emphasizes that serving others is a pathway to attaining Allah’s pleasure. Acts of compassion, charity, and justice bring joy and fulfillment, reflecting the heavenly ideal of harmony and mutual care.
4.Moral and Spiritual Purity:
•A person who strives to cleanse their heart of arrogance, hatred, and greed experiences an inner purity that resembles the bliss of paradise. This mirrors the Qur’anic description of heaven where:
“No ill speech will they hear therein, nor any sinful speech, but only the greeting of peace” (Surah Al-Waqi’ah, 56:25-26).
5.Harmonious Relationships:
•Healthy, loving, and spiritually enriched relationships—whether with family, friends, or the broader community—reflect the companionship described in Jannah.
“And We shall remove whatever of rancor may be in their breasts. Rivers will flow beneath them. And they will say, ‘All praise belongs to Allah, Who has guided us to this’” (Surah Al-A’raf, 7:43).
6.Gratitude and Remembrance of Allah (Dhikr):
•Constant remembrance of Allah transforms ordinary moments into extraordinary ones:
“Verily, in the remembrance of Allah do hearts find comfort” (Surah Ar-Ra’d, 13:28).
•Gratitude for life’s blessings creates a sense of abundance and joy, regardless of material wealth.
7.Fulfillment of Purpose:
•Living a life dedicated to worship, self-improvement, and the service of humanity provides a profound sense of purpose. This aligns with the Qur’anic vision of paradise as a place of eternal satisfaction and joy.
Practical Ways to Achieve “Heaven on Earth”
1.Strengthening Faith (Iman):
•Regular prayer, fasting, and reflection help cultivate a deep connection with Allah.
•The Promised Messiah (as) emphasized the transformative power of Salat (prayer) when performed with sincerity and devotion.
2.Cultivating Good Character:
•Honesty, humility, patience, and forgiveness are heavenly qualities that make life peaceful and fulfilling.
•Avoiding envy, anger, and arrogance allows one to experience the spiritual purity of Jannah.
3.Fostering a Community of Love and Peace:
•The establishment of Khilafat (Caliphate) in the Ahmadiyya Community serves as a model of unity and guidance, fostering a collective experience of spiritual and moral upliftment.
4.Practicing Gratitude and Patience:
•A grateful heart transforms challenges into opportunities for growth and blessings.
•Patience in trials reflects the resilience and hope described in the heavenly state. 5.Living by the Qur’an:
•The Qur’an provides a roadmap to peace, contentment, and divine nearness. By embodying its teachings, one creates a microcosm of Jannah in their daily life.
Moments of “Heaven on Earth” in Everyday Life 1.In Worship:
•Experiencing deep spiritual connection during Salat or Dhikr can feel like entering a state of paradise, where the heart is free from worldly worries and filled with divine presence. 2.In Nature:
•The Qur’an encourages reflection on the natural world as a sign of Allah’s majesty:
“And We have made for you gardens of date-palms and vines; in them are abundant fruits for you to eat” (Surah Ya-Sin, 36:34-35).
•Walking in a serene garden or watching a sunrise can evoke feelings of awe and gratitude akin to heavenly bliss. 3.In Helping Others:
•The joy of relieving someone’s hardship or bringing happiness to another reflects the harmony and generosity of Jannah. 4.In Family and Community:
•Moments of love, unity, and mutual care—such as breaking fast during Ramadan or praying together as a family—are glimpses of the harmonious relationships promised in heaven.
Conclusion
The closest experience to heaven on earth for an Ahmadi Muslim is a life lived in the light of Allah’s guidance, filled with faith, gratitude, and service. By aligning one’s actions with divine commandments and cultivating inner peace, an individual can experience the joy and contentment that mirrors the eternal bliss of Jannah. This state is not limited to specific moments but can be achieved consistently through sincere effort, trust in Allah, and unwavering dedication to spiritual and moral excellence.
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Tha‘labah ibn Hatib al-Ansari was a companion of the Prophet Muhammad (SAW) who initially displayed great zeal and piety in his faith. Living in Medina during the rise of Islam, he belonged to the Ansar, the group of local Muslims who welcomed and supported the Prophet (SAW) and the Muhajirun (migrants from Mecca) after the Hijrah.
Tha‘labah was known for his simplicity and dedication to the teachings of Islam. Despite his limited means, he sought to serve Allah with sincerity. He would often be found in the mosque, praying and engaging in acts of worship, seeking the approval of Allah and the companionship of the Prophet (SAW). His apparent humility and devotion earned him the admiration of many, as he seemed to embody the ideal qualities of a believer.
However, Tha‘labah’s life was marked by an intense desire for material wealth. Though outwardly content, he harbored an internal struggle with poverty and the limitations it imposed on his lifestyle. He believed that wealth would allow him to contribute more generously to the Muslim community and lead a more fulfilling life. This desire would later play a pivotal role in his spiritual downfall, serving as a reminder of the trials wealth can impose on even the most devout individuals.
One day, Tha‘labah approached the Prophet Muhammad (SAW) with a heartfelt plea. He asked the Prophet (SAW) to pray for him to become wealthy, promising that if Allah blessed him with riches, he would use his wealth to support the needy, give generously in charity, and fulfill his obligations to Allah. Initially hesitant, the Prophet (SAW) warned him of the dangers of wealth and its potential to lead people away from Allah. But Tha‘labah insisted, arguing that his intentions were pure and that wealth would only enhance his devotion.
Moved by his sincerity, the Prophet (SAW) finally made a supplication for Tha‘labah, asking Allah to grant him wealth. Soon after, Tha‘labah’s circumstances began to change. He acquired a herd of sheep that multiplied rapidly, transforming his modest lifestyle into one of abundance. Yet, this newfound prosperity would test Tha‘labah in ways he had not anticipated, revealing the fragility of human resolve when faced with the temptations of the dunya (worldly life).
This introduction sets the stage for Tha‘labah’s journey—a cautionary tale of how blessings, when mismanaged, can become trials that lead even the pious astray.
Tha‘labah’s Wealth and Subsequent Neglect of Religious Obligations
As Tha‘labah’s wealth grew, he increasingly distanced himself from the congregation and eventually stopped attending Friday prayers and other gatherings entirely. When asked about Tha‘labah during one of his inquiries, the Holy Prophet Muhammad (SAW) was informed that Tha‘labah’s wealth had grown to the point that it could no longer be contained in the valley. The Holy Prophet (SAW) expressed sorrow and repeated, “Woe to you, O Tha‘labah!” multiple times.
The Revelation of Verses on Charity
When the verses on Zakat (obligatory charity) were revealed, the Prophet Muhammad (SAW) sent collectors to gather Zakat from the people, including Tha‘labah. The collectors presented the Prophet’s letter and instructions regarding Zakat thresholds, but Tha‘labah arrogantly rejected their request. He compared the obligatory Zakat to a jizya (tax levied on non-Muslims) and asked them to leave. However, other people willingly paid their Zakat, even offering their best livestock, reflecting sincerity and gratitude.
Upon completing their collection, the agents returned to Tha‘labah, who still refused to pay and dismissed them, saying he needed more time to decide. When the collectors reported back to the Holy Prophet (SAW), he once again expressed his disappointment, declaring, “Woe to Tha‘labah.”
Tha‘labah’s Realization and the Divine Condemnation
It was during this time that Allah revealed the following verses in Surah At-Tawbah:
“And among them are those who made a covenant with Allah, saying, ‘If He gives us of His bounty, we will surely give alms and be among the righteous.’ But when He gave them of His bounty, they were stingy with it and turned away in aversion.” (9:75-76)
A relative of Tha‘labah, who was present during the Prophet’s recitation of this verse, rushed to inform him. Realizing the gravity of his mistake, Tha‘labah hurried to the Prophet (SAW) to offer his Zakat and seek forgiveness. However, the Prophet (SAW) rejected his offer, saying, “Allah has forbidden me from accepting it.” Tha‘labah, overcome with regret, began throwing dust on his head and pleading for mercy. Despite this, the Prophet (SAW) maintained his refusal, emphasizing that Tha‘labah’s insincerity and procrastination had led to his downfall.
Tha‘labah’s Continued Attempts and Rejection by the Rightly Guided Caliphs
After the passing of the Holy Prophet (SAW), Tha‘labah approached Abu Bakr (RA), the first Caliph, with his Zakat offering, but Abu Bakr also refused, saying, “The Prophet did not accept it, so how can I?”
When ‘Umar (RA) became the Caliph, Tha‘labah again attempted to offer his Zakat, but he too refused for the same reasons. Tha‘labah’s regret grew deeper, but his wealth and arrogance had already consumed his sincerity.
During the Caliphate of ‘Uthman (RA), Tha‘labah once again approached with his Zakat, but his offering was rejected yet again. Tha‘labah ultimately died in a state of despair and regret during the Caliphate of ‘Uthman (RA), leaving behind a legacy of insincerity and failure to fulfill his obligations to Allah.
Lessons from the Story of Tha‘labah
1.Wealth as a Test: Wealth is not inherently good or bad; it is a test from Allah. Tha‘labah’s story illustrates how wealth can lead to ingratitude and negligence of religious duties if not managed with piety.
2.Importance of Zakat: Zakat is not just a financial obligation but a means of purifying one’s wealth and fostering social equality. Rejecting Zakat is equated with rejecting Allah’s commandments.
3.Sincerity Matters: Promises to Allah must be fulfilled with sincerity. Empty words, procrastination, and insincerity in worship or charity lead to divine displeasure.
4.Accountability: Actions have consequences, both in this world and the hereafter. Tha‘labah’s failure to heed repeated warnings led to his downfall and exclusion from the mercy of Allah and His Prophet (SAW).
5.Avoid Arrogance: Comparing Zakat to worldly taxes reflects arrogance and a lack of understanding of its spiritual significance. True believers prioritize Allah’s commandments over material possessions.
The story of Tha‘labah serves as a powerful reminder for Muslims to remain steadfast in their obligations, humble in their approach to wealth, and sincere in their relationship with Allah. It also underscores the importance of prioritizing faith over worldly gains and fulfilling one’s commitments to Allah with humility and gratitude.
Tha‘labah’s Legacy: A Story of Missed Opportunities
Tha‘labah’s tragic end is a testament to the dangers of succumbing to arrogance, greed, and insincerity despite Allah’s immense blessings. His initial piety and humility were replaced by a love of wealth that blinded him to his obligations and promises to Allah. His story, therefore, stands as a cautionary tale for believers to safeguard their hearts against the corrupting influence of materialism.
Despite being warned multiple times by the Prophet Muhammad (SAW), Tha‘labah’s failure to honor his commitment resulted in both spiritual and social isolation. His repeated rejections by the Prophet (SAW) and the Rightly Guided Caliphs reflect the seriousness of his transgressions. His refusal to prioritize Allah’s commands ultimately led to his downfall, leaving him as an example of how wealth can become a source of trial rather than a blessing.
Key Lessons from Tha‘labah’s Story
1.Fulfill Your Promises to Allah:
Tha‘labah’s story highlights the importance of sincerity and fulfilling vows made to Allah. Breaking a promise, especially one made in gratitude for Allah’s blessings, can lead to severe consequences.
2.Wealth as a Test:
Allah tests individuals differently—some with poverty and others with abundance. Wealth should not lead to arrogance, selfishness, or neglect of religious duties. Tha‘labah failed this test when his love for wealth surpassed his devotion to Allah.
3.The Obligatory Nature of Zakat:
Zakat is not merely a charitable act but an essential obligation in Islam. It purifies wealth, supports the needy, and fosters a sense of community. Refusing to pay Zakat reflects greed and ingratitude for Allah’s blessings.
4.Arrogance Leads to Downfall:
Tha‘labah’s refusal to pay Zakat and his dismissal of the Prophet’s collectors as “tax agents” demonstrated his arrogance. Such attitudes disconnect one from Allah’s mercy and the community.
5.Sincerity Over Procrastination:
Tha‘labah repeatedly delayed fulfilling his obligations, which eventually cost him divine forgiveness. Procrastination in matters of faith can result in lost opportunities for redemption.
6.Divine Accountability is Certain:
Tha‘labah’s ultimate rejection, even after the Prophet’s passing, underscores that Allah holds individuals accountable for their actions. Wealth and status cannot save one from divine justice.
Conclusion
The story of Tha‘labah serves as a powerful reminder that wealth and material blessings are fleeting and should be used in the service of Allah and His creation. Believers must remain vigilant against the temptations of greed and arrogance and ensure that their actions align with their commitments to Allah. Tha‘labah’s life underscores the importance of humility, sincerity, and prioritizing faith over worldly pursuits.
May Allah guide us all to use our blessings wisely, fulfill our obligations with sincerity, and remain steadfast in our devotion to Him. Ameen.
As an Ahmadi Muslim, the detailed accounts of the Holy Prophet Muhammad Mustafa (peace and blessings of Allah be upon him), Khatamun Nabiyyin (Seal of the Prophets), reflect his unparalleled character, physical beauty, and moral excellence, as narrated by his companions and family members. These descriptions provide insight into his personality, teachings, and mission.
Physical Attributes
The narrations vividly portray the blessed physical features of the Holy Prophet (peace and blessings of Allah be upon him):
•Appearance: He had a luminous countenance, akin to the radiance of the full moon. His stature was balanced—neither too tall nor too short—and his body was proportionate.
•Complexion: His complexion was described as a glowing white, with a hint of redness, exuding a natural radiance.
•Hair: His hair was slightly curly and thick, falling gracefully to his earlobes, and he maintained it well.
•Eyes and Face: His broad forehead and prominent eyebrows enhanced his dignified appearance, while his eyes reflected deep compassion and focus.
•Smile: His smile was gentle, revealing teeth that shone like pearls. He never laughed excessively, maintaining modesty in his expression.
Speech and Character
The Holy Prophet’s speech and conduct were marked by wisdom, clarity, and humility:
•Speech: His words were concise, eloquent, and meaningful. He neither engaged in idle talk nor spoke unnecessarily. Every word was purposeful, starting and ending with the name of Allah.
•Silence and Reflection: He often remained silent, deeply reflecting on matters, yet was approachable and interactive when needed.
•Emotional Control: He never exhibited anger for personal reasons but showed resolve and determination when justice and rights were at stake.
•Generosity: His generosity was unmatched. He gave freely, often distributing wealth and possessions without fear of poverty, transforming hearts through kindness.
Moral Excellence
Hadrat A’isha (may Allah be pleased with her) summarized his character as being the embodiment of the Holy Qur’an. Every action and decision of his life mirrored Qur’anic principles:
•Kindness and Compassion: He was deeply compassionate, treating all with respect and mercy, even those who opposed him.
•Justice and Integrity: He maintained fairness in all matters and never sought personal revenge.
•Service to Humanity: He encouraged his followers to spread peace, feed the needy, and maintain family ties.
•Forgiveness: He forgave even his fiercest enemies, fostering reconciliation and harmony.
Mission and Legacy
The narrations highlight the Prophet’s divine mission to perfect moral values:
•Completion of Prophethood: As Khatamun Nabiyyin, he brought the final and complete guidance for humanity, fulfilling the messages of previous prophets.
•Universal Mercy: His teachings and example were not limited to a specific people but extended to all of creation.
•Comprehensive Leadership: His ability to combine spiritual, social, and political leadership set him apart as an exemplar for all aspects of life.
Key Lessons from His Life
•Focus on Allah: The Prophet (peace and blessings of Allah be upon him) always attributed his success to Allah, seeking His help and guidance in all matters.
•Empathy and Patience: His ability to endure hardship with patience and respond with love teaches resilience and hope.
•Simplicity and Humility: Despite being the leader of the Ummah, he lived a simple life, prioritizing the well-being of others over his own.
Physical Attributes (Narrated by Hadrat Hasan bin Ali and Others)
Hadith from Hind bin Abi Hala (RA)
•Appearance: The Holy Prophet (peace and blessings of Allah be upon him) had a radiant face resembling the full moon.
•Height: He was of medium height, perfectly balanced—not too tall nor too short.
•Hair: Slightly curly, thick, and well-kept. When combed, a natural parting appeared.
•Complexion: A glowing, fair complexion with a hint of redness.
•Facial Features: A broad forehead, long eyebrows with a gap in between, and a vein visible when he was angry. His nose was finely shaped, slightly elevated, and shone brightly.
•Smile: His teeth were radiant and beautifully aligned.
•Body: A balanced physique, with a broad chest and evenly proportioned limbs. His body emitted a soft fragrance.
•Walk: He walked gracefully, as though descending a slope, and maintained a dignified posture.
Speech and Manners (Narrated by Hind bin Abi Hala and Hadrat A’isha)
Hadith from Hind bin Abi Hala (RA)
•Speech: The Prophet (peace and blessings of Allah be upon him) spoke with precision and clarity. His words were profound and meaningful.
•Habitual Silence: He often remained silent, reflecting deeply.
•Tone: Neither harsh nor overly soft, his speech was balanced and gentle.
•Anger and Patience: He became angry only when a right was usurped and remained calm in personal matters.
•Gestures: He pointed with his entire hand and conveyed emotions through subtle gestures.
Hadith from Hadrat A’isha (RA)
•Character: The Prophet’s (peace and blessings of Allah be upon him) character was the embodiment of the Qur’an. His conduct reflected divine teachings, and he practiced every principle he preached.
Moral Character and Compassion
Hadith from Hadrat Anas bin Malik (RA)
•Balance: The Prophet (peace and blessings of Allah be upon him) maintained balance in all aspects of life, avoiding extremes in behavior or appearance.
•Simplicity: Despite his high station, he led a simple life, focusing on service to humanity.
•Forgiveness: He forgave even his fiercest enemies and showed kindness to all, regardless of their background.
Mission to Perfect Morality
Hadith from Imam Malik (RA)
•Purpose: The Holy Prophet (peace and blessings of Allah be upon him) declared, “I have been sent to perfect moral character,” emphasizing the central role of ethics and values in Islam.
Hadith from Hadrat Abu Huraira (RA)
•Noble Morals: The Prophet (peace and blessings of Allah be upon him) was sent to establish and perfect noble morals, becoming the epitome of ethical behavior.
Generosity
Hadith from Hadrat Anas bin Malik (RA)
•Unlimited Giving: The Prophet (peace and blessings of Allah be upon him) gave generously without hesitation. For instance, he gave a man an entire valley filled with goats, inspiring the man to embrace Islam.
•Impact of Generosity: His acts of charity often led people to become devoted Muslims, valuing faith over material possessions.
Compassion and Forgiveness
Hadith from Hadrat Abdullah bin Abu Bakr (RA)
•Compensation: After unintentionally being hurt by an Arab during the Battle of Hunain, the Prophet (peace and blessings of Allah be upon him) forgave the man and compensated him with 80 goats, showing his unparalleled generosity and compassion.
Prophethood and Universal Mission
Hadith from Hadrat Jubair bin Mut’im (RA)
•Mission Statement: The Prophet (peace and blessings of Allah be upon him) described himself with titles such as Muhammad, Ahmad, Al-Mahi (the obliterator of disbelief), Al-Hashir (the gatherer), and Al-Aqib (the last law-bearing Prophet).
Hadith from Hadrat Abu Huraira (RA)
•Superiority: The Prophet (peace and blessings of Allah be upon him) was given six unique distinctions:
1.Comprehensive and eloquent speech.
2.Victory granted through awe-inspiring presence.
3.The entire earth was made a place of worship.
4.Spoils of war were made lawful for him.
5.He was sent as a messenger to all of creation.
6.Prophethood was perfected and completed with him.
Smile and Joyful Nature
Hadith from Hadrat Abdullah bin Harith (RA)
•Frequent Smiling: The Prophet (peace and blessings of Allah be upon him) smiled frequently, spreading warmth and positivity among his companions.
Hadith from Hadrat A’isha (RA)
•Controlled Laughter: He never laughed excessively but smiled gently, demonstrating his modesty and restraint.
Encouragement of Peace and Kindness
Hadith from Hadrat Abdullah bin Salam (RA)
•Message upon Arrival in Medina: The Prophet (peace and blessings of Allah be upon him) encouraged spreading peace, feeding the needy, and maintaining family ties as keys to entering paradise.
These hadiths collectively paint a detailed picture of the Holy Prophet Muhammad’s (peace and blessings of Allah be upon him) unparalleled attributes. His physical beauty, balanced demeanor, eloquent speech, and profound moral character continue to serve as a beacon of guidance and inspiration for humanity.
In conclusion, the accounts of the Holy Prophet Muhammad (peace and blessings of Allah be upon him) inspire believers to strive for spiritual and moral excellence, serving as a reminder of the beauty and universality of Islam. As Ahmadis, we uphold his teachings as the foundation of faith and the pathway to true success in this world and the Hereafter.
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)
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."
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)
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)
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.
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.
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.
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.