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Jan 2 3 tweets 3 min read Read on X
Response to Claims about Maulvi Sanaullah Amritsari and the Mubahala

As an Ahmadi Muslim, it is important to address the historical context of the Mubahala (prayer duel) between Hazrat Mirza Ghulam Ahmad (as), the Promised Messiah, and Maulvi Sanaullah Amritsari, to dispel misconceptions and provide clarity.

1. Background of the Mubahala Challenge

The Mubahala was initiated by Hazrat Mirza Ghulam Ahmad (as) in 1897 through his book Anjam-e-Atham. The purpose of this challenge was to invoke Allah’s judgment to demonstrate the truthfulness of the claimant and expose falsehood.

Key Facts About the Challenge:
•Challenge Issued by Hazrat Mirza Ghulam Ahmad (as):
The challenge was extended to several prominent scholars, including Maulvi Sanaullah Amritsari, as an open test of truth.
•Acceptance by Maulvi Sanaullah (1902):
After several years of silence, Maulvi Sanaullah acknowledged the challenge in 1902 but later avoided adhering to its terms.

2. Avoidance by Maulvi Sanaullah

Although Maulvi Sanaullah initially expressed willingness for the Mubahala, he repeatedly avoided fulfilling its conditions. This avoidance is evident in his contradictory statements:
1.Denial of Participation:
Maulvi Sanaullah explicitly stated:
“I regret, I don’t have the audacity to get into such things, and this lack of audacity is an honor for me.” (Revelations of Mirza, p. 116)
2.Rejection of Terms:
In 1907, when Hazrat Mirza Ghulam Ahmad (as) reiterated the Mubahala, Maulvi Sanaullah rejected the terms and refused to sincerely participate, writing:
“Your writing is not acceptable to me, and neither can any sane person accept it.” (Akhbar Ahl-e-Hadees, April 26, 1907)

3. Truth of the Mubahala Outcome

The Promised Messiah’s Passing

Hazrat Mirza Ghulam Ahmad (as) passed away in 1908 due to natural causes (gastroenteritis), not cholera, as falsely claimed by opponents. The transportation of his body from Lahore to Qadian—strictly prohibited for cholera cases—proves this.

The Fate of Maulvi Sanaullah

Maulvi Sanaullah claimed “victory” after the passing of Hazrat Mirza Ghulam Ahmad (as), but his life ended tragically, fulfilling the prophecy of Allah’s judgment:
1.Personal Tragedies:
•His only son, Ataullah, was killed during riots in 1947.
•His house was looted, and his precious collection of books was burned, leaving him devastated.
•These events led to his demise shortly thereafter, described as a death in “frustration and despair.”
2.His Own Words Fulfilled:
Maulvi Sanaullah himself had written:
“God gives long lives to those who are liars, deceitful, mischievous, and disobedient so that during the time given to them, they can do more of their evil deeds.” (Akhbar Ahl-e-Hadees, 1907)

4. Comparison: Legacy and Progeny

Hazrat Mirza Ghulam Ahmad (as):
1.Legacy:
•Hazrat Mirza Ghulam Ahmad (as) established the Ahmadiyya Muslim Community, which has grown exponentially, spreading Islam’s message of peace and service to over 200 countries.
2.Progeny:
•His descendants and followers continue to lead under the system of Khilafat, guiding millions with unity, spiritual progress, and humanitarian efforts.

Maulvi Sanaullah:
1.Legacy:
•Despite his prominence during his lifetime, Maulvi Sanaullah’s influence waned after his death. His name is primarily remembered in the context of his opposition to the Promised Messiah (as).
2.Progeny:
•Limited documentation exists about his progeny, and there is no evidence of enduring contributions or leadership akin to the Ahmadiyya Khilafat.
5. Conclusion

The Mubahala with Maulvi Sanaullah Amritsari serves as a testament to the truthfulness of Hazrat Mirza Ghulam Ahmad (as). Despite opposition and false claims, the Promised Messiah’s legacy thrives through the growth and unity of the Ahmadiyya Muslim Community, while Maulvi Sanaullah’s tragic end reflects Allah’s ultimate judgment.

Allah’s decree manifests over time, and history affirms the truth of the Promised Messiah (as) as the divinely appointed reformer of the latter days.
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More from @MessiahHas_Come

Jan 3
The Qur’an often employs metaphoric language, emphasizes spiritual connections, and addresses broader spiritual truths.

1.The Qur’an’s Reference to Imran:
The Qur’an refers to the “family of Imran” (Aal-e-Imran) in Surah 3:33-36 as a lineage of piety and dedication to God. The name “Imran” here is symbolic of a righteous spiritual lineage, not necessarily the same “Imran” (Amram) known in Biblical accounts as the father of Moses, Aaron, and Miriam. This reflects the Qur’anic focus on spiritual heritage over literal ancestry.
2.The Name ‘Imran’ and Its Symbolism:
Just as the term “children of Israel” encompasses multiple generations and spiritual successors, the name “Imran” in the Qur’an signifies a family or lineage blessed by Allah. Mary (Maryam) is included in this lineage because of her extraordinary piety and her role in fulfilling divine prophecy, not because of a direct biological connection to the Biblical Imran.
3.Historical Context and Joachim:
While Christian tradition holds Joachim (Yahyaqim) as Mary’s father, the Qur’an does not contradict this fact. The “wife of Imran” mentioned in the Qur’an is the mother of Mary, metaphorically connected to the lineage of Imran. This language emphasizes Mary’s spiritual heritage rather than a literal connection to the Biblical figure Imran, who lived centuries earlier.
4.Addressing the Allegation of ‘Plagiarism’:
The Qur’an is not a “plagiarized” text but rather a divinely revealed scripture that corrects, confirms, and fulfills earlier revelations. It does not repeat historical details merely for narrative purposes but draws out lessons and spiritual truths relevant for all humanity. Its reference to Imran reflects its own thematic and theological framework, not a misunderstanding of history.
5.Consistency with the Qur’anic Style:
The Qur’an frequently uses familial and symbolic terms to highlight moral and spiritual connections. For example, in Surah 66:11, the wife of Pharaoh is described as a model believer, despite her husband being an enemy of God. Similarly, the Qur’an describes Mary as part of the “family of Imran” to signify her exalted status and spiritual purity.

In Conclusion:

The Qur’an’s reference to Mary as connected to the family of Imran is not a historical error but a spiritual metaphor. It signifies her place in a lineage of righteousness chosen by Allah, emphasizing spiritual bonds over chronological or genealogical constraints. Logic and reason support this understanding when one considers the Qur’an’s literary style and theological intent.

Rather than dismissing this as an error, deeper study reveals the profound coherence of the Qur’anic message.
The use of familial terms like “Son of God” or “Family of Imran” in religious texts often has symbolic, metaphorical, or spiritual meanings rather than strictly literal ones. Such language is common in the Torah, Bible, and Qur’an to convey deeper theological or moral lessons. Here are examples across the three scriptures where familial terms are used metaphorically or spiritually:

Torah (Hebrew Bible)
1.Israel as God’s Firstborn Son
•Exodus 4:22: “Then you shall say to Pharaoh, ‘Thus says the Lord, Israel is My firstborn son.’”
•Here, “Israel” (the nation) is metaphorically called God’s “firstborn son,” emphasizing the special covenantal relationship between God and the Israelites.
2.Children of God
•Deuteronomy 14:1: “You are the children of the Lord your God.”
•This signifies the Israelites’ spiritual relationship with God as His followers, not a biological connection.
3.David as God’s Son
•Psalm 2:7: “You are my son; today I have become your father.”
•This refers to King David and later the Messianic king, highlighting divine appointment and favor, not a literal father-son relationship.

Bible (New Testament)
1.Jesus as the Son of God
•John 3:16: “For God so loved the world that he gave his one and only Son…”
•The term “Son of God” here is understood by Christians as a unique, divine relationship. However, some interpret it metaphorically as a designation of spiritual closeness or role rather than literal sonship.
2.Believers as Sons of God
•Romans 8:14: “For all who are led by the Spirit of God are sons of God.”
•This refers to the spiritual status of believers as “adopted” children of God, not biological offspring.
3.Bride of Christ
•Ephesians 5:25–27: ”…Christ loved the church and gave himself up for her…to present her to himself as a radiant church.”
•The Church is metaphorically described as the “Bride” of Christ, signifying an intimate, covenantal relationship.
4.Adam as the Son of God
•Luke 3:38: “Adam, the son of God.”
•Adam is referred to as the “son of God” to signify his creation by God, not a biological relationship.

Qur’an
1.Family of Imran
•Surah 3:33–34: “Indeed, Allah chose Adam and Noah and the family of Abraham and the family of Imran over the worlds.”
•The “Family of Imran” refers to a spiritually chosen lineage, emphasizing righteousness and divine favor rather than a strictly genealogical connection.
2.Servants as Children of God (Rejected)
•Surah 5:18: “The Jews and Christians say, ‘We are the children of God and His beloved.’ Say, ‘Why then does He punish you for your sins?’”
•The Qur’an rejects the literal interpretation of “children of God,” emphasizing servitude to God over familial metaphors.
3.Jesus as a Servant of God, Not Son
•Surah 19:30: ”[Jesus] said, ‘Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.’”
•The Qur’an refutes the idea of Jesus as the literal “Son of God,” instead affirming his role as a prophet.
4.Abraham as a Friend of God
•Surah 4:125: “And Allah took Abraham as an intimate friend.”
•This familial or relational term emphasizes Abraham’s closeness to God, not literal friendship.
5.Metaphorical Parenthood
•Surah 112:3: “He neither begets nor is born.”
•The Qur’an firmly denies any literal familial relationship between God and His creation, emphasizing His transcendence.

Common Themes Across Scriptures
1.Spiritual Parenthood
•Across all texts, “Son of God,” “Children of God,” and similar terms signify a spiritual, covenantal, or divinely favored relationship rather than biological parenthood.
2.Symbolic Lineages
•The “Family of Imran” in the Qur’an and “Israel as God’s firstborn” in the Torah reflect chosen spiritual lineages to convey God’s favor and the responsibility of moral leadership.
3.Bride as a Metaphor
•The Church as the “Bride of Christ” and similar terms in the Bible emphasize covenantal unity, not literal familial ties.

These examples illustrate that the use of familial terms is a common way to convey deep spiritual truths, transcending literal biological relationships. Each scripture employs these metaphors to highlight spiritual closeness, divine favor, or the moral responsibilities of a chosen group.
Read 4 tweets
Jan 3
Future Advances Such as Robotics-Driven Productivity and Their Role in Khidmat-e-Khalq

Khidmat-e-Khalq (Service to Humanity) can be greatly enhanced by future technological advances, particularly robotics-driven productivity and other emerging innovations. These advancements have the potential, InSha’Allah, to revolutionize how humanity addresses social and economic challenges, aligning with the principles of justice, equity, and service foundational to Islamic teachings.

Key Future Advances and Their Impact

1. Robotics-Driven Productivity
•24/7 Efficiency: Advanced humanoid robots capable of working continuously without fatigue can triple global productivity.
•Universal Service: Robots can perform tasks across various sectors, from manufacturing and construction to healthcare and education, ensuring essential services are universally accessible.
•Economic Revolution: Robotics-driven productivity, when integrated with Khidmat-e-Khalq, can generate wealth that is distributed equitably, eradicating poverty, InSha’Allah.

2. Artificial Intelligence (AI)
•Optimized Resource Allocation: AI can analyze global data to ensure food, healthcare, and energy are distributed efficiently to every region.
•Personalized Education: AI tutors can provide tailored education to individuals, bridging the gap in learning opportunities worldwide.
•Healthcare Advancements: AI-powered diagnostics and treatment plans can make advanced healthcare accessible even in remote areas.

3. Renewable Energy Technologies
•Sustainable Power for All: Innovations in solar, wind, and fusion energy can power robotics and communities, ensuring sustainable development.
•Environmental Restoration: Robotics and AI can work together to combat climate change, reverse deforestation, and clean oceans, ensuring a balanced ecosystem as part of the trust (Amanah) given by Allah.

4. Biotechnology and Genetic Advancements
•Eradicating Diseases: Genetic engineering and advanced medicine can eliminate life-threatening diseases, improving global health.
•Food Security: Biotechnology can revolutionize agriculture, ensuring abundant food production for all.

5. Space Exploration and Colonization
•Expanding Resources: Space technology can harness extraterrestrial resources to support humanity’s growing needs.
•Global Collaboration: Space exploration fosters international unity, reflecting the spirit of brotherhood central to Khidmat-e-Khalq.

6. Quantum Computing and Communication
•Accelerated Problem-Solving: Quantum computing can solve complex problems related to logistics, resource distribution, and healthcare.
•Global Connectivity: Secure, instantaneous communication can enable seamless collaboration for humanitarian initiatives.

Integration with Khidmat-e-Khalq

1. Moral and Ethical Use of Technology
•Future advances must align with the Quranic principles of justice, compassion, and stewardship. Khidmat-e-Khalq provides an ethical framework to ensure technology serves humanity and does not harm or exploit.

2. Universal Distribution of Benefits
•Wealth and resources generated by technological advancements can, InSha’Allah, be distributed equitably, ensuring no one is left behind.
•This aligns with the Quranic command to ensure wealth does not circulate solely among the rich (Quran 59:7).

3. Focus on Human Flourishing
•With routine tasks automated, humans can focus on moral, spiritual, and intellectual growth. This fulfills the vision of Khidmat-e-Khalq by enabling individuals to contribute to society in meaningful ways.
Future Vision: A Khidmat-e-Khalq-Driven World
1.Economic Prosperity for All
•Robotics-driven productivity, guided by the principles of Khidmat-e-Khalq, can create a world where every household has access to basic needs and opportunities for growth, InSha’Allah.
2.Environmental Sustainability
•Technologies can work in harmony with nature to preserve Allah’s creation, fulfilling the responsibility of stewardship (Khilafah) entrusted to humanity.
3.Global Peace and Unity
•Advances in communication and resource distribution can, InSha’Allah, bridge divides, fostering unity and reducing conflict.
4.A World Free of Poverty
•The prophetic vision of a world without need, where charity is no longer required, can become a reality through Khidmat-e-Khalq, powered by future advances.

Conclusion

Future advances such as robotics-driven productivity, AI, renewable energy, and biotechnology hold the potential, InSha’Allah, to transform the world. When guided by the principles of Khidmat-e-Khalq, these technologies can ensure universal justice, equity, and dignity. This vision embodies the teachings of the Quran, Hadith, and the Promised Messiah (peace be upon him), providing a pathway to a harmonious and prosperous future for all of humanity.
Khidmat-e-Khalq (Service to Humanity) is a system reflecting justice, equity, and economic dignity for all humanity. InSha’Allah, this approach has the potential to reshape global prosperity. Here’s a concise synthesis based on the Quran, Hadith, and the writings of the Promised Messiah (peace be upon him):

Foundations in the Quran and Hadith
1.Economic Justice
•The Quran envisions a society where wealth circulates equitably:
”…so that it will not circulate solely among the rich among you” (Quran 59:7).
•Khidmat-e-Khalq aligns with this principle by distributing resources generated from advanced robotics and other future advances, ensuring every household has access to basic needs and dignity.
2.Eradication of Poverty
•The Holy Prophet Muhammad (peace be upon him) prophesied an era of such abundance and justice that no one would accept charity:
“A man will come with his Zakat and not find anyone to accept it” (Sahih al-Bukhari).
•By ensuring economic security through Khidmat-e-Khalq, this vision can potentially materialize, reducing dependence on traditional charity systems.
3.Technological Blessings as Divine Mercy
•The Quran celebrates the advancement of human knowledge and mastery over creation:
“And He has subjected to you whatever is in the heavens and whatever is in the earth—all from Him” (Quran 45:13).
•A global fleet of robots and other advances in telecommunications and medicine can be seen as part of Allah’s blessings, entrusted to humanity to foster universal prosperity and harmony through Khidmat-e-Khalq.

Insights from the Promised Messiah (Peace Be Upon Him)
1.Harmony Between Faith and Progress
•The Promised Messiah emphasized that Islam embraces scientific progress when used for the betterment of humanity. Khidmat-e-Khalq, driven by robotics and automation, reflects this harmony by eliminating poverty and fostering societal peace, InSha’Allah.
2.Global Brotherhood
•The writings highlight that true prosperity is not just material but also moral and spiritual, requiring systems that uplift all of humanity. Khidmat-e-Khalq ensures no one is left behind, fostering global unity and cooperation.

The Role of Khidmat-e-Khalq
1.Economic Framework
•Khidmat-e-Khalq distributes resources generated by robotic productivity into every household, InSha’Allah, providing the means for:
•Basic needs (food, shelter, healthcare, education).
•Opportunities for creative and entrepreneurial pursuits.
2.Moral and Ethical Oversight
•A Khidmat-e-Khalq system prioritizes ethical governance, ensuring that wealth distribution is fair and sustainable.
•It fosters gratitude and spiritual growth, reflecting the Quranic principle of wealth as a trust (Quran 67:15).

Historical Significance and International Potential
1.History of Khidmat-e-Khalq in the Ahmadiyya Community
•Established as a formal department of the Ahmadiyya Muslim Community, Khidmat-e-Khalq has a long tradition of selflessly serving humanity.
•From disaster relief to education and healthcare, the movement has demonstrated that service transcends race, religion, and nationality, embodying Islam’s universal principles.
2.Global Potential
•Khidmat-e-Khalq can expand its reach by integrating technology, InSha’Allah, enabling a robotics-driven economy and other scientific advances to uplift the global population.
•As a system, it fosters international collaboration, reduces inequality, and promotes peace by addressing fundamental human needs with justice and compassion.

Practical Benefits
1.Eradication of Poverty
•With Khidmat-e-Khalq, poverty becomes a relic of the past, fulfilling the prophetic vision of economic equity, InSha’Allah.
2.Global Unity
•By sharing the fruits of automation, nations collaborate rather than compete, promoting peace.
3.Spiritual Growth
•Freed from survival struggles, humanity can focus on moral, intellectual, and spiritual advancement.
Read 5 tweets
Jan 2
Here is a detailed response addressing common criticisms of Islam raised by atheists, Marxists, and communists, rooted in the Holy Qur’an, Hadith, and the teachings of the Ahmadiyya Muslim Community. The responses tackle misconceptions and demonstrate Islam’s relevance and harmony with rational thought and justice.

1. Criticism: “Religion, Including Islam, Is the Opium of the Masses”

Response:

This Marxist critique, based on Karl Marx’s view that religion distracts people from worldly injustices, does not apply to Islam. Islam promotes active engagement in improving society and establishing justice.

Qur’anic Evidence:
1.Justice as a Divine Command:
•Surah An-Nisa (4:135):
“O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives.”

•Islam commands Muslims to uphold justice, even at personal cost.
2.Accountability in Society:
•Surah Al-Ma’idah (5:8):
“O you who have believed, be steadfast for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just.”

•Islam fosters accountability and fairness in all social dealings.
3.Prohibition of Exploitation:
•Surah Al-Baqarah (2:279):
“If you do not desist [from usury], then be informed of a war [against you] from Allah and His Messenger.”

•Islam explicitly prohibits economic exploitation, countering the inequality criticized by Marxists.

Prophetic Teachings:
1.The Holy Prophet Muhammad (sa) said:
“The leader of a people is their servant.” (Sunan Abu Dawood, Hadith 2858)

•This teaching emphasizes that governance is a responsibility of service, not a tool for exploitation.
2.He also stated:
“None of you truly believes until he loves for his brother what he loves for himself.” (Sahih al-Bukhari, Hadith 13)

•This reflects Islam’s commitment to equality and social justice.

Ahmadiyya Perspective:

Islam seeks to eradicate oppression and establish justice. Hazrat Mirza Ghulam Ahmad (as) stated:

“The purpose of religion is not to enslave humanity but to liberate it by instilling true morality and service to humanity.” (Barahin-e-Ahmadiyya, Part 5)

2. Criticism: “Islam Is Anti-Science and Anti-Progress”

Response:

Islam promotes scientific inquiry and intellectual progress as forms of worship. The Qur’an repeatedly encourages reflection on the natural world.

Qur’anic Evidence:
1.Encouragement of Exploration:
•Surah Al-Ghashiyah (88:17-20):
“Do they not look at the camels, how they are created? And the sky, how it is raised?”

•The Qur’an invites humans to study the natural world and discover its wonders.
2.Compatibility with Science:
•Surah Al-Anbiya (21:30):
“Do not the disbelievers see that the heavens and the earth were a joined entity, and We separated them?”

•This verse aligns with the Big Bang theory, showcasing the Qur’an’s harmony with scientific discoveries.
3.Scientific Methodology:
•Surah Yunus (10:101):
“Say, ‘Observe what is in the heavens and the earth.’”

•Islam encourages observation, experimentation, and evidence-based understanding.

Prophetic Teachings:
1.The Holy Prophet Muhammad (sa) said:
“Seek knowledge even if you have to go to China.” (Musnad Ahmad, Hadith 8639)

•This teaching underscores the importance of education and the pursuit of knowledge.
2.He emphasized medicine and healthcare:
“For every disease, Allah has created a cure.” (Sahih al-Bukhari, Hadith 5678)

•This supports scientific research and medical advancements.

Ahmadiyya Perspective:

Hazrat Mirza Ghulam Ahmad (as) wrote:

“True religion and true science are not at odds but complement one another. The study of nature reveals the Creator.” (Philosophy of the Teachings of Islam, pg. 10)

3. Criticism: “Islam Promotes Inequality and Hierarchy”
Response:

Islam establishes the fundamental equality of all humans, regardless of race, gender, or social status. The Qur’an condemns oppression and emphasizes fairness.

Qur’anic Evidence:
1.Equality of Humanity:
•Surah Al-Hujurat (49:13):
“O mankind, We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you.”

•This verse highlights equality and rejects racism and social stratification.
2.Fair Treatment of Workers:
•Surah An-Nahl (16:90):
“Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression.”

Prophetic Teachings:
1.The Holy Prophet Muhammad (sa) said:
“Pay the laborer his due before his sweat dries.” (Sunan Ibn Majah, Hadith 2443)

•This teaching ensures economic justice and fair wages.
2.On equality:
“A white person is not superior to a black person, nor is a black person superior to a white person.” (Musnad Ahmad, Hadith 22978)

Ahmadiyya Perspective:

The Ahmadiyya Muslim Community actively works to promote equality and social justice. Hazrat Mirza Masroor Ahmad (aba), the current Caliph, states:

“True equality can only be achieved through recognizing the dignity of all human beings as creations of Allah.”

4. Criticism: “Islam Is Based on Myths and Superstition”

Response:

Islam is deeply rooted in rationality and logic. The Qur’an repeatedly challenges humanity to think critically and reflect on evidence.

Qur’anic Evidence:
1.Invitation to Reflect:
•Surah Sad (38:29):
“A Book We have revealed to you, full of blessings, that they may ponder over its verses and that those of understanding would be reminded.”
2.Rejection of Blind Faith:
•Surah Al-Isra (17:36):
“Do not follow that of which you have no knowledge.”

•Islam discourages blind belief, demanding evidence and understanding.

Prophetic Teachings:
1.The Holy Prophet Muhammad (sa) rejected superstition, teaching instead reliance on Allah and personal effort:
“If you hear of a plague in a land, do not enter it; if it occurs where you are, do not leave it.” (Sahih al-Bukhari, Hadith 5728)

•This demonstrates early understanding of quarantine principles.

Ahmadiyya Perspective:

Hazrat Mirza Ghulam Ahmad (as) wrote:

“True faith is built on evidence and rationality. Blind belief is contrary to Islam’s teachings.” (The Philosophy of the Teachings of Islam, pg. 25)

5. Criticism: “Islam Prevents Social and Economic Freedom”

Response:

Islam provides a balanced framework for social and economic justice, ensuring freedom while safeguarding collective welfare.

Qur’anic Evidence:
1.Prohibition of Exploitation:
•Surah Al-Baqarah (2:275):
“Allah has permitted trade and prohibited usury.”

•This ensures fair economic practices and prevents exploitation.
2.Social Welfare:
•Surah Al-Hashr (59:7):
“So that wealth does not merely circulate among the rich.”

•Islam promotes equitable distribution of wealth.

Prophetic Teachings:
1.The Holy Prophet Muhammad (sa) established the first welfare system in Medina, ensuring care for the poor, widows, and orphans.
2.He said:
“The best of people are those who bring the most benefit to others.” (Sunan Al-Kubra, Hadith 6061)

Ahmadiyya Perspective:

The Ahmadiyya Community runs humanitarian programs worldwide, emphasizing social justice and economic fairness.

Conclusion

The criticisms of Islam by atheists, Marxists, and communists are often based on misconceptions or misrepresentations. Using the Qur’an, Hadith, and the teachings of the Ahmadiyya Muslim Community, it is evident that:
1.Islam promotes justice, equality, and rationality.
2.It encourages scientific progress, social welfare, and freedom from exploitation.
3.It provides a balanced framework for both spiritual and material well-being.
Islam’s teachings, as interpreted by the Ahmadiyya Muslim Community, present a harmonious integration of faith, reason, and humanity, offering solutions to the world’s most pressing challenges.
Read 4 tweets
Jan 2
The passage from the Promised Messiah, Hazrat Mirza Ghulam Ahmad (as), strongly supports the Ahmadiyya interpretation of the Quranic verses and Hadith regarding Jesus (‘Isa) and the events surrounding his crucifixion. It highlights the human nature of Jesus, emphasizes the consistency of Allah’s laws for all prophets, and refutes the exaggerated beliefs surrounding Jesus’s status. Here’s how the passage connects with and reinforces the earlier responses:

1. Jesus Was Injured but Did Not Die on the Cross

The Promised Messiah (as) compares Jesus’s injuries on the cross to the wounds suffered by the Holy Prophet Muhammad (sa) in the Battle of Uhud. This comparison underscores the following:
•Human Vulnerability of Prophets:
•Like other prophets, Jesus was not immune to human suffering. He endured physical injuries but survived, just as the Holy Prophet (sa) survived his injuries at Uhud.
•This directly supports the Ahmadi understanding that Jesus was placed on the cross but did not die as a result of crucifixion, aligning with the Qur’an’s statement in Surah An-Nisa (4:157):
“They killed him not, nor did they crucify him, but it was made to appear so to them.”
•Natural Laws Apply Equally:
•The passage refutes the idea that Jesus was given unique immunity from suffering or death. If the Holy Prophet (sa), the greatest of all prophets, was not spared from injury, why would Jesus be given special privileges?

2. Refuting the Exaggerated Status of Jesus

The Promised Messiah (as) critiques the exaggerated claims made about Jesus’s supposed ascension and long life, such as:
1.Jesus being uniquely raised to heaven.
2.Jesus having an exceptionally long life of over 2,000 years.

•Rejection of Unique Privileges:
•The passage points out that Jesus was a normal human being who had siblings, unlike the Holy Prophet (sa), who was an only child. This reinforces the argument that Jesus’s survival was natural and not miraculous in a way that contradicts Allah’s laws.
•Allah’s Consistency in His Laws:
•The Promised Messiah (as) emphasizes that Allah’s natural laws apply to all humans, including prophets. This supports the Quranic principle of mortality for all prophets:
•“And We did not grant to any man before you eternity; so if you die, would they be eternal?” (Surah Al-Anbiya 21:34)

3. Addressing “They Killed Him Not”

The passage indirectly reinforces the Qur’anic refutation of the Jews’ claims in Surah An-Nisa (4:157):
•The Jews boasted that they had successfully crucified Jesus. The Qur’an denies this, and the Promised Messiah (as) elaborates that:
•Jesus suffered injuries on the cross but did not die, as death by crucifixion was their ultimate aim.
•This aligns with the Ahmadi interpretation that “maa salabuhu” (nor did they crucify him) means that the process of crucifixion did not result in Jesus’s death.

4. Consistency with Islamic Teachings

The passage reiterates Islamic teachings that:
1.Jesus Was a Prophet, Not Divine:
•The exaggerated claims about Jesus, such as his ascension and return, elevate him above other prophets, contradicting Islamic monotheism and equality among prophets.
•This supports the Hadith:
“If Moses and Jesus were alive, they would have no choice but to follow me.” (Musnad Ahmad)
2.Natural Death of Prophets:
•Jesus, like all prophets, was subject to the laws of nature and eventually died a natural death. This aligns with:
•“Messengers before him have passed away.” (Surah Al-Ma’idah 5:75)
5. Critique of False Doctrines

The Promised Messiah (as) directly challenges the Christian and traditional Muslim views that elevate Jesus to a status beyond human limitations:
•Christian Doctrine: The belief in Jesus’s divinity and physical resurrection is refuted by pointing out his human vulnerabilities and natural familial relationships.
•Traditional Muslim Beliefs: The idea that Jesus is physically alive and will return challenges the Qur’anic principles of mortality and Allah’s consistent laws.

This critique aligns with the Ahmadi understanding that the prophecy of Jesus’s return is metaphorical, fulfilled by Hazrat Mirza Ghulam Ahmad (as).

Conclusion

This passage from the Promised Messiah (as) reinforces the earlier responses by:
1.Demonstrating Jesus’s Humanity: Jesus, like all prophets, was vulnerable to injuries and eventually died a natural death.
2.Refuting Exaggerated Claims: The passage dismantles the notions of Jesus’s ascension and long life, showing they contradict the Qur’an and Allah’s natural laws.
3.Aligning with Qur’anic Teachings: The passage supports the Ahmadi understanding of Surah An-Nisa (4:157), affirming that Jesus survived the crucifixion and later passed away naturally.

This argument is rooted in the Qur’an, Hadith, and rational interpretation, emphasizing Allah’s consistent and universal laws for all prophets.
Image
Read 4 tweets
Jan 2
As an Ahmadi Muslim, I will respectfully address your claims using the Qur’an, Hadith, and linguistic principles. The verse in question is Surah An-Nisa (4:157):

The Verse

“And for their saying, ‘We killed the Messiah, Jesus, the son of Mary, the Messenger of Allah.’ But they killed him not, nor did they crucify him; but it was made to appear so to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain.” (Surah An-Nisa 4:157)

1. Addressing “They Killed Him Not” (Maa Qataluhu)

You claim this denies every kind of killing. However, qatal in Arabic specifically refers to an intentional and successful act of killing. The Qur’an states that the Jews’ claim of killing Jesus was false:
•Context:
The Jews boasted that they killed Jesus. The Qur’an refutes this boast, stating that they did not kill him. This does not mean Jesus never died but clarifies that the Jews were not responsible for his death.
•Qur’anic Parallel Usage:
•In Surah Al-Imran (3:144):
“Muhammad is but a messenger. Messengers before him have passed away (qad khalat).”

•The Qur’an acknowledges the mortality of all prophets. Jesus’s death is affirmed in the same way, denying the claim of violent killing by the Jews.

2. Addressing “Nor Did They Crucify Him” (Wamaa Salabuhu)

You argue that this phrase means Jesus was not crucified in any form. Let’s examine the meaning of salab in the Qur’anic context:
•Literal Meaning of Salab:
The word salab means to cause death by crucifixion. It does not deny that Jesus was placed on the cross; rather, it denies that he died as a result of crucifixion.
•Support from Other Verses:
The Qur’an affirms that Allah saved Jesus from the plot of his enemies:
•Surah Al-Imran (3:55):
“O Jesus, I will cause you to die (mutawaffika) and raise you to Myself.”

•Here, mutawaffika refers to Allah causing Jesus’s natural death later, not death on the cross.

3. The Order of Maa Salabuhu and Maa Qataluhu

You claim that if Jesus’s survival were true, the order of the phrases would have been reversed. However, the Qur’anic structure emphasizes the claim of the Jews and refutes it step by step:
•Reason for the Order:
•The Jews first claimed they killed Jesus. The Qur’an denies this with “Maa Qataluhu.”
•They then claimed they crucified him to death. The Qur’an denies this with “Wamaa Salabuhu.”
The Qur’anic order directly addresses their boasts, refuting both claims sequentially.

4. The Ahmadiyya Interpretation

The Ahmadiyya understanding aligns with the Qur’an and Hadith:
•Natural Death of Jesus:
•The Qur’an repeatedly emphasizes the mortality of all prophets:
•“Messengers before him have passed away.” (Surah Al-Ma’idah 5:75)
•This affirms Jesus’s natural death, as Allah does not grant immortality to anyone (Surah Al-Anbiya 21:34).
•Jesus’s Survival from Crucifixion:
•The phrase “it was made to appear so to them” in Surah An-Nisa (4:157) refers to the fact that the Jews believed Jesus died on the cross, but in reality, Allah saved him from death at that time.
•Mutawaffika and Raising:
•The term mutawaffika in Surah Al-Imran (3:55) refers to Jesus’s natural death, which occurred after his mission. The “raising” refers to Allah’s spiritual exaltation of Jesus.

5. Logical and Linguistic Consistency

The Qur’anic account is consistent with natural laws and linguistic principles:
1.Mortality of Prophets: Jesus’s death is consistent with the universal law of human mortality.
2.Refutation of Claims: The Qur’an refutes both the Jews’ claim of killing and crucifixion while affirming that Allah saved Jesus and caused his death later.
Conclusion

The Qur’anic account of Jesus’s death is clear:
1.The Jews neither killed nor caused Jesus’s death through crucifixion.
2.Jesus was saved by Allah and later died a natural death, as affirmed in Surah Al-Imran (3:55) and Surah Al-Ma’idah (5:75).
3.The Qur’an uses precise language and order to refute the false claims of the Jews and clarify the reality of Jesus’s mission.

This understanding aligns with both the Qur’an and Hadith, emphasizing Allah’s power and the truth of natural law. Let us reflect on the Qur’anic message with sincerity and humility.
@Level3Hyper @TheTrueIslamUK @MrAdnanRashid Image
Read 4 tweets
Jan 1
@thincrustcookie @MrAdnanRashid files.alislam.cloud/pdf/Testimony-…
The document “Testimony of the Holy Quran” by Hazrat Mirza Ghulam Ahmad (the Promised Messiah and Mahdi) addresses the advent of the Promised Messiah, as prophesied in Islamic teachings. Below is a summarized outline:

Key Points:

1. Reliability of Ahadith Regarding the Promised Messiah
•The document discusses the authenticity of the Hadith that foretell the coming of the Promised Messiah.
•It argues that despite individual Hadith being ahad (single-narrator), their collective and recurring mention across various Islamic texts and traditions proves their reliability.
•The prophecy of the Messiah is deeply embedded in Islamic literature, including Bukhari, Muslim, and other collections.

2. The Holy Quran’s Evidence
•The Quran contains implicit references to the advent of a reformer, aligning with the signs and conditions of the latter days.
•Verses highlighting societal changes, dominance of Christian nations, and advancements in technology (e.g., abandonment of camels, railways, spread of canals) are linked to the Messiah’s time.

3. Fulfillment of Prophecies
•Hazrat Mirza Ghulam Ahmad (as) presents evidence that he fulfills the criteria of the Promised Messiah through:
•Prophetic signs such as societal transformation, dominance of Christianity, and technological advancements.
•The Quranic description of a reformer appearing during the decadence of faith and morality.

4. Response to Critics
•The document addresses objections to the authenticity of Hadith and challenges claims that the Messiah and Mahdi are separate entities.
•It emphasizes the importance of interpreting religious prophecies metaphorically rather than literally, aligning them with historical and current realities.

5. Islamic Practices and Continuity
•The author highlights the importance of Hadith in preserving Islamic practices such as prayer and fasting, which are not detailed in the Quran.
•Denying the reliability of Hadith undermines the authenticity of Islamic rituals and history.

6. Signs of the Latter Days
•The Quranic verses about societal and natural changes (e.g., spread of knowledge, abandonment of camels, use of advanced transportation) are interpreted as signs of the Promised Messiah’s advent.
•The role of Christian dominance and the rise of materialism are central themes linked to the age of the Messiah.

Conclusion

The document argues that Hazrat Mirza Ghulam Ahmad (as) fulfills the prophecies of the Quran and Hadith as the Promised Messiah and Mahdi. It calls on readers to evaluate the evidence with an open mind, recognizing the spiritual and practical transformations of the age as foretold in Islamic scripture.
The document, “Testimony of the Holy Quran” by Hazrat Mirza Ghulam Ahmad, provides a comprehensive explanation of the advent of the Promised Messiah and Mahdi, as prophesied in Islamic teachings. It integrates evidence from the Quran, Hadith, and historical context to support the claim that Hazrat Mirza Ghulam Ahmad (as) fulfills these prophecies. Below is a concise outline of the key arguments presented, including reference to Surah As-Saff (61:6) where the name “Ahmad” is mentioned.

Key Points

1. The Prophecies in the Quran
•The Quran predicts the coming of a reformer in the latter days, a time characterized by moral decay, societal upheaval, and the dominance of false ideologies.
•Surah As-Saff (61:6):
“And remember when Jesus, son of Mary, said: ‘O Children of Israel! Surely, I am a messenger of Allah to you, fulfilling that which is before me of the Torah and giving glad tidings of a messenger who will come after me, whose name shall be Ahmad.’”

•The name “Ahmad” here is seen as both a reference to Prophet Muhammad (sa) and as an indication of future reformers bearing similar spiritual qualities. Hazrat Mirza Ghulam Ahmad (as) interpreted this as including the prophesied reformer for the latter days, embodying the spiritual qualities foretold in this verse.

2. Authenticity of Prophecies in the Hadith
•The Hadith mentioning the Promised Messiah and Mahdi, while often singular in narration, collectively form a consistent body of evidence.
•The document argues that denying the validity of these Ahadith undermines Islamic practices, as Hadith are crucial in defining rituals like prayer and fasting, which are not fully detailed in the Quran.

3. Unity of the Mahdi and Messiah
•Contrary to interpretations that separate the Mahdi and Messiah, the Quran and Hadith point to the unity of their roles.
•The Promised Messiah would lead the ummah in the latter days, combating false doctrines (e.g., the divinity of Jesus) and reviving Islamic teachings. Hazrat Mirza Ghulam Ahmad (as) fulfills these criteria, bringing a spiritual revival rather than physical warfare.

4. Fulfillment of Quranic Signs
•The Quran describes the signs of the latter days, many of which align with historical events during Hazrat Mirza Ghulam Ahmad’s time:
•Surah Al-Takwir (81:4-5) mentions societal shifts and advancements in transportation, which are seen in the rise of railways and industrial technology.
•The dominance of Christianity and the spread of materialism align with the Quranic warnings and Hadith about the Promised Messiah’s time.

5. Response to Critics
•The document refutes objections by emphasizing the metaphorical nature of prophecies. For instance:
•The “descent” of Jesus (as) from the heavens symbolizes the coming of a reformer with the spiritual qualities of Jesus, not a literal physical return.
•The claim of Hazrat Mirza Ghulam Ahmad (as) is supported by the fulfillment of divine signs and his alignment with the Quran and Hadith.

6. The Name “Ahmad” and Spiritual Legacy
•The Quranic mention of “Ahmad” in Surah As-Saff (61:6) foretells not only the coming of Prophet Muhammad (sa) but also reformers who would continue his spiritual legacy.
•Hazrat Mirza Ghulam Ahmad (as), whose name means “Servant of Ahmad,” exemplifies this fulfillment, bringing a revival of faith and guiding the ummah during the prophesied period of the latter days.
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