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TheMessiahHasCome

@MessiahHas_Come

Mar 9

Summary and Analysis of Jesus in India by Hazrat Mirza Ghulam Ahmad

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Summary:

Hazrat Mirza Ghulam Ahmad’s Jesus in India (originally Masih Hindustan Mein) is a theological and historical work that challenges conventional Christian and Muslim narratives regarding Jesus’ crucifixion, resurrection, and second coming. The book presents the following key arguments:
1.Jesus Survived the Crucifixion:
•Ahmad argues, based on biblical, historical, and medical evidence, that Jesus did not die on the cross but merely fell unconscious (swoon theory).
•Pilate was reluctant to crucify Jesus and secretly helped him survive.
•Jesus’ side was pierced, but blood and water flowed, indicating that he was alive.
•He was taken down from the cross quickly and treated with “Marham-i-Isa” (Ointment of Jesus), which was a well-known remedy for wounds.
2.Jesus’ Journey to India:
•Jesus left Palestine to search for the “Lost Tribes of Israel,” who had migrated eastward after being exiled by Assyrian and Babylonian rulers.
•He traveled through Nasibus, Iran, and Afghanistan, eventually settling in Kashmir, where he preached his message to Jewish and Buddhist communities.
•Ahmad claims that Jesus’ teachings influenced Buddhist thought, suggesting that Buddhist scriptures contain traces of Jesus’ teachings.
3.Jesus’ Death and Burial in Kashmir:
•Jesus lived to the age of 120 in Kashmir and was buried in Srinagar at the Roza Bal shrine.
•Ahmad cites historical texts, oral traditions, and Islamic literature as evidence that Jesus continued his mission in the East until his natural death.
4.Refutation of Christian and Mainstream Muslim Beliefs:
•Christianity wrongly attributes divinity to Jesus and misinterprets his crucifixion as an atonement for humanity’s sins.
•Mainstream Islamic belief in Jesus’ bodily ascent to heaven and his return as a warrior Messiah is false.
•Ahmad presents himself as the true “Promised Messiah” and the spiritual second coming of Jesus.
5.Moral and Theological Implications:
•Ahmad critiques the violence associated with the popular Muslim belief in a bloodthirsty Mahdi and Messiah.
•He emphasizes that Jesus’ true message was one of peace, humility, and righteousness, which aligns with Islam’s teachings.
•He argues that Christian belief in the crucifixion as an atonement contradicts divine justice and logic.

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Analysis:
1.Theological Reinterpretation:
Ahmad’s thesis fundamentally challenges both Christian and Islamic eschatology. By arguing that Jesus survived the crucifixion and traveled to India, he negates the Christian doctrine of resurrection and atonement. Additionally, by denying the bodily ascent and return of Jesus, he contradicts the mainstream Sunni and Shia views of Jesus’ second coming.
2.Use of Biblical Evidence:
•Ahmad skillfully uses biblical verses to support his argument, particularly drawing from Jesus’ prophecy about “the sign of Jonah” (Matthew 12:40), which he interprets as proof that Jesus survived the cross.
•He also cites post-crucifixion events, such as Jesus eating food and showing his wounds, as evidence that Jesus had not resurrected in a divine, spiritual body but was physically alive.
3.Historical and Medical References:
•Ahmad references medical literature on “Marham-i-Isa,” claiming that it was a known treatment for wounds and was specifically used on Jesus.
•He also draws on historical accounts from Buddhist and Islamic traditions that suggest the presence of a prophet-like figure in Kashmir, linking these to Jesus.
4.Comparison with Buddhist Teachings:
•Ahmad suggests that Jesus’ presence in India explains the similarities between Christian and Buddhist teachings.
•He argues against the Western theory that Christianity was influenced by Buddhism and instead posits that Buddhism was influenced by Jesus.
5.Ahmadiyya Perspective and Messianic Claim:
•The book is a foundational text for the Ahmadiyya Muslim movement, as Ahmad uses it to justify his claim as the Promised Messiah.
•He presents himself as fulfilling Jesus’ second coming in a spiritual sense, much like how John the Baptist was considered the return of Elijah.
6.Critique of Extremism in Islamic Thought:
•Ahmad condemns the belief in a militant Mahdi who would spread Islam through violence, arguing that such an idea is contrary to Quranic teachings.
•He presents Islam as a peaceful religion, emphasizing moral reform and intellectual discourse over coercion.

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Conclusion:

Hazrat Mirza Ghulam Ahmad’s Jesus in India presents a bold revision of Jesus’ life, arguing that he survived the crucifixion and migrated to Kashmir, where he lived until a natural death. The book challenges fundamental Christian and mainstream Islamic beliefs, using a combination of scriptural interpretation, historical references, and theological reasoning. Ahmad’s arguments laid the foundation for the Ahmadiyya Muslim Community’s distinct view of Jesus and also served as a critique of religious extremism. While controversial, his claims have sparked ongoing theological debate and historical inquiry into Jesus’ possible travels beyond the Middle East.

Summary and Analysis of Chapter Two from “Jesus in India”

Summary:

This chapter presents evidence from the Holy Quran and Hadith supporting the claim that Jesus (as) survived the crucifixion and traveled eastward. The author argues that modern research has confirmed what the Holy Quran and Prophet Muhammad (sa) had already revealed—namely, that Jesus did not die on the cross.
1.Quranic Evidence:
•The Quran states that Jesus was not killed nor crucified (Surah An-Nisa 4:157). The Jews mistakenly believed they had killed him, but in reality, he was saved by divine intervention.
•It further states that Jesus was blessed in this world and the hereafter (Surah Aal-e-Imran 3:46), meaning he did not suffer a humiliating death on the cross.
•God promised to clear Jesus of the false accusations of the Jews and Christians (Surah Aal-e-Imran 3:56), which suggests his innocence and survival.
2.Historical Context:
•The author highlights the miraculous events surrounding Jesus’ supposed crucifixion: darkness, an earthquake, and Pilate’s wife’s troubling dream, which led Pilate to facilitate Jesus’ release.
•The Sabbath laws required that Jesus’ body be taken down quickly, and this, along with his coma-like state, led people to believe he had died.
3.Jesus’ Travels Post-Crucifixion:
•The Quran states that Jesus was blessed wherever he went (Surah Maryam 19:32), indicating he traveled widely after surviving the crucifixion.
•The author argues that Jesus migrated eastward, traveling through Afghanistan and ultimately settling in Kashmir, where he was honored and revered.
4.Archaeological & Coin Evidence:
•A coin discovered in Punjab bearing Jesus’ name in Pali script is presented as proof of his travels to the region.
•Ancient coins from the region depict an Israelite figure, possibly Jesus, indicating that he was recognized as a prominent figure there.
5.Hadith and Islamic Traditions:
•Islamic traditions describe Jesus as a long-lived prophet, reportedly living up to 125 years.
•He was called the “Traveling Prophet” in Islamic literature, further supporting the claim that he migrated eastward.
•Various Hadith collections, including Kanz-ul-Ummal, record accounts of Jesus moving from one place to another.

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Chapter Three: Evidence from Medical Literature

Summary:

This chapter presents medical and pharmacological evidence that Jesus survived the crucifixion and was treated with a special ointment.
1.The “Ointment of Jesus” (Marham-i-Isa):
•Found in hundreds of ancient medical books, this herbal ointment was reportedly used to heal Jesus’ wounds after the crucifixion.
•The ointment is said to have antiseptic, anti-inflammatory, and wound-healing properties.
•It is mentioned in Greek, Christian, Persian, Muslim, and Jewish medical texts.
2.Documentation in Ancient Medical Texts:
•Numerous medical books, including Qaanun of Avicenna, Kaamil-us-Sana’ah, and Tuhfat-ul-Mo’mineen, contain references to this ointment.
•The author provides an extensive list of over 30 books, written by scholars from different religious backgrounds, demonstrating that Marham-i-Isa was widely known.
3.The Logical Argument:
•If Jesus had died on the cross, why was an ointment specifically prepared to heal his wounds?
•The existence of this ancient medical remedy is presented as proof that Jesus survived the crucifixion.
•The author refutes counterarguments that Jesus may have sustained wounds before the crucifixion, emphasizing that history records no other such injury.

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TheMessiahHasCome

@MessiahHas_Come

Mar 7

Analysis of excerpts from Ruhani Khaza’in (Spiritual Treasures) Volume 11, specifically from the appendices related to Hazrat Mirza Ghulam Ahmad (as), the Promised Messiah and Mahdi. Below is a summary and analysis from an Ahmadi perspective, synthesizing the core message and importance of these appendices.

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Summary (Ahmadi Perspective)

These appendices, drawn from Aina-e-Kamalat-e-Islam (The Mirror of the Excellences of Islam) and other works of Hazrat Mirza Ghulam Ahmad (as), focus on a prophetic fulfillment regarding the Promised Mahdi and his companions. The Holy Prophet Muhammad (sa) foretold that the Mahdi would gather a community of 313 companions, mirroring the 313 companions who participated in the Battle of Badr. This number symbolizes a divinely ordained, spiritually purified community, selected by Allah to assist the Mahdi in his divine mission.

Hazrat Mirza Ghulam Ahmad (as) presents detailed lists of names—the early followers of the Ahmadiyya Muslim Community. These individuals, drawn from various backgrounds, professions, and regions (India, Hyderabad Deccan, Punjab, Kashmir, etc.), represent the spiritual warriors who stood by the Promised Messiah (as) at the inception of the Ahmadiyya Jama’at.

The lists are systematically recorded across multiple appendices (325 to 328), identifying each companion’s name, location, and occasionally their family background or profession. These are preserved not only as historical records but as spiritual evidence—fulfilling the divine prophecy regarding the Mahdi’s followers.

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Key Prophetic Fulfillment
•313 Companions: Directly mirrors the prophecy of the Holy Prophet Muhammad (sa) regarding the Mahdi.
•Printed Register: The prophecy mentions that the Mahdi would have a written record listing the names of his companions, which was unheard of before. Hazrat Mirza Ghulam Ahmad (as) fulfilled this by publishing these lists in his books, particularly Aina-e-Kamalat-e-Islam.
•Geographical Diversity: Companions came from cities like Qadian, Lahore, Amritsar, Hyderabad Deccan, and even Baghdad and Arabia, fulfilling the prophecy that the Mahdi’s companions would be gathered from far and wide.
•Spiritual Attributes: These companions are not listed just for their names, but because of their sincerity, love for Allah, devotion to the Promised Messiah (as), and commitment to spreading the message of Islam.

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Analysis (Ahmadi Lens)

From an Ahmadi perspective, these lists are not just historical rosters; they are living proof of divine support. The very fact that the Promised Messiah (as) could gather 313 sincere followers in the hostile environment of late 19th-century India—where clerics, political opponents, and colonial powers were all suspicious of his claim—is a manifest sign of divine help.
•Spiritual Legacy: Every Ahmadi today sees these companions as spiritual forebears, whose sacrifices laid the foundation for what is now a global community.
•Divine Proof: These records bolster the claim that Hazrat Mirza Ghulam Ahmad (as) is indeed the Mahdi and Messiah, as the specific prophecy about the Mahdi’s companions and their recorded names was fulfilled in his lifetime.
•Collective Identity: For Ahmadis, these lists foster a sense of belonging—knowing that the Jama’at is built on the shoulders of righteous individuals whose sincerity and loyalty were recognized by the Promised Messiah (as) himself.

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Conclusion

As an Ahmadi, these appendices serve as:
•A living sign of the truth of the Promised Messiah (as).
•A historical record of faith, sincerity, and divine acceptance.
•A reminder that divine communities are built not on numbers alone, but on quality, sincerity, and personal sacrifices.

Ahmadis view these lists as both a source of pride and a spiritual inheritance, urging every generation to emulate the dedication of these early companions. The prophecy fulfilled through them is a continuous argument in favor of the truth of Ahmadiyyat

Excellent! Let’s break this down further into a summary of the companions’ list, their backgrounds, and the spiritual and historical significance for modern Ahmadis.

Who Were These Companions?

The lists (from appendices 325 to 328) record the names of over 300 early companions of Hazrat Mirza Ghulam Ahmad (as), fulfilling the prophecy that the Mahdi would gather 313 faithful followers, mirroring the 313 Companions of Badr.

These companions were not random followers; they were:
•Sincere believers who accepted the Promised Messiah (as) at a time when doing so meant facing persecution, mockery, and even social isolation.
•Drawn from diverse backgrounds, including:
•Religious scholars (Ulema and Huffaz)
•Teachers, clerks, and accountants
•Landowners and farmers
•Doctors, Hakims (traditional physicians), and lawyers
•Government officials, soldiers, and traders
•Ordinary villagers and townspeople from Punjab, Sindh, Hyderabad Deccan, Kashmir, and even further afield

Geographical Spread

This list reflects the early expansion of Ahmadiyyat:
•Punjab: Lahore, Qadian, Amritsar, Sialkot, Gujranwala, Jhelum
•Kashmir: Srinagar and surrounding areas
•India beyond Punjab: Delhi, Hyderabad Deccan, Patiala, Aligarh, Lucknow
•Even outside India: Baghdad, Taif (Arabia)

This early geographic spread, long before modern communication and travel, highlights the magnetic spiritual pull of the Promised Messiah (as).

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Examples of Notable Names

Here are a few examples from the lists you provided, showing the diversity of the companions:
1.Maulvi Abdul Karim Sahib of Sialkot – One of the first prominent scholars to accept Hazrat Mirza Ghulam Ahmad (as) and a key writer and speaker.
2.Syed Nasir Nawab Sahib of Delhi – A devoted companion, closely involved in the early administration of the Jama’at.
3.Hakeem Noor-ud-Din Sahib (later Khalifatul Masih I) – A physician and scholar of great repute, who later became the first Khalifa of the Ahmadiyya Muslim Community.
4.Sheikh Yaqub Ali Irfani Sahib – An early chronicler of the Jama’at’s history, editor of Al-Hakam, and a devoted companion.
5.Mian Abdullah Sahib of Thatta Shera – A companion representing the rural faithful, showing that not just elites but common villagers stood by the Promised Messiah (as).

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Spiritual and Historical Significance for Modern Ahmadis

1. Prophetic Fulfillment
•The presence of exactly 313 prominent names was foretold by the Holy Prophet Muhammad (sa).
•This is not just a historical coincidence but seen as divine evidence that Hazrat Mirza Ghulam Ahmad (as) is indeed the Mahdi and Messiah.

2. Role Models for Today
•These individuals exemplify:
•Unwavering faith under persecution
•Sacrifice of wealth, status, and comfort for truth
•Absolute obedience to Khilafat and Nizam-e-Jama’at
•Modern Ahmadis are encouraged to emulate their sincerity, humility, and devotion to the cause of Islam Ahmadiyyat.

3. Spiritual Lineage
•Many present-day Ahmadi families proudly trace their ancestry back to these blessed companions.
•This spiritual lineage fosters a deep sense of responsibility and honor, as today’s Ahmadis are heirs to the faith, courage, and sacrifices of these early pioneers.

4. Continuity of Divine Support
•Just as Allah raised these blessed souls to support the Promised Messiah (as), Ahmadis believe Allah continues to raise sincere servants in every generation to protect and spread Islam Ahmadiyyat.
•Every Ahmadi, regardless of whether they have such ancestry, is spiritually connected to these companions through their shared commitment to the mission of the Promised Messiah (as).

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Why This Matters Today

For today’s Ahmadi Muslims, these lists are not just names — they are:
•Proof that Allah’s promises are always fulfilled.
•A reminder that Allah chooses helpers from all walks of life — rich and poor, educated and simple, urban and rural.

•A challenge to each Ahmadi to ask: ‘Would I have stood with the Promised Messiah (as) if I lived in his time?’
•A motivation to follow in their footsteps by dedicating their time, wealth, and abilities for the service of Islam Ahmadiyyat.

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Conclusion

These appendices, while appearing as simple lists, are in fact:
•A living miracle of Islam Ahmadiyyat.
•A spiritual inheritance for every Ahmadi.
•A reminder that truth does not spread through worldly power, but through the sincere sacrifices of ordinary, faithful souls.

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TheMessiahHasCome

@MessiahHas_Come

Mar 5

Below are some of the key Hadith (sayings of the Holy Prophet Muhammad ﷺ) that foretold the coming of a Messiah in the latter days, who would be a Muslim, a follower of the Holy Prophet Muhammad ﷺ, and who would work to revive Islam and spread peace and justice.

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1. The Messiah Will Be From Among the Ummah (Muslims)

“There is no Mahdi except Isa (the Messiah).”
— (Ibn Majah, Kitab al-Fitan, Hadith 4039)

This Hadith, and others like it, link the role of the Mahdi (the rightly guided one) to Isa ibn Maryam (Jesus). Islamic scholars understand this to mean that the Messiah in the latter days would not be the same Jesus who lived 2,000 years ago, but someone coming in his spirit and role, from within the Muslim Ummah.

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2. The Messiah Will Be a Follower of the Holy Prophet ﷺ

“How will you be when the son of Mary descends among you and he will lead you in prayer?”
— (Sahih al-Bukhari, Kitab Ahadith al-Anbiya, Hadith 3449)

This Hadith is significant because it confirms that the Messiah would:
•Be part of the Muslim community (“among you”).
•Lead the Muslims in prayer, meaning he would follow the Shariah of Muhammad ﷺ and not bring a new law.
•This makes it clear that the Promised Messiah would be a Muslim, not a follower of another faith.

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3. The Messiah Will Appear in the Latter Days

“A group of my Ummah will continue to fight in defense of truth and remain triumphant till the Day of Judgment. Jesus, son of Mary, will then descend, and the leader of the Muslims will invite him to come forward and lead the prayer, but he will decline, saying: ‘No, some among you are leaders over others, as Allah’s honor for this Ummah.’”
— (Sahih Muslim, Kitab al-Iman, Hadith 156)

This Hadith shows that the Messiah will come at a time when the Muslim Ummah will be present, and the Messiah will defer leadership to the existing Muslim leadership, further emphasizing that:
•The Messiah will not be a prophet with a new law.
•The Messiah will be a follower of Muhammad ﷺ and part of the Muslim Ummah.

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4. The Messiah Will Come to Revive Islam

“There will always remain a group from my Ummah who will be manifest on the truth, until Allah’s command comes, and Isa ibn Maryam will descend and the leader of the Muslims will say to him, ‘Come, lead us in prayer.’”
— (Sahih Muslim, Hadith 156)

This shows that the Messiah’s mission will be to assist the Muslim Ummah, not to start a new faith or religion.

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5. The Messiah’s Role in Fighting False Doctrines

“The son of Mary will soon descend among you as a just judge. He will break the cross and kill the swine and abolish Jizyah.”
— (Sahih al-Bukhari, Hadith 2222)

This Hadith highlights that the Messiah’s role will include:
•Refuting false doctrines (like the worship of the cross).
•Restoring Islam’s spiritual and moral teachings.
•Bringing an end to religious compulsion, focusing instead on peaceful spiritual reform.

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6. The Messiah Will Be Recognizable By His Mission

“Allah will raise for this Ummah at the beginning of every century someone who will renew its religion.”
— (Sunan Abu Dawood, Hadith 4291)

While not specifically about the Messiah, this Hadith provides the broader framework for reformers (Mujaddids), among whom the Promised Messiah would be the greatest in the latter days.

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Summary of Prophecies Fulfilled by a Muslim Messiah

ProphecyFulfilled by Hazrat Mirza Ghulam Ahmad (as)?
Will be from the Muslim Ummah✅ Yes
Will follow the Shariah of Muhammad ﷺ✅ Yes
Will not bring new law or book✅ Yes
Will appear in the latter days✅ Yes (19th century)
Will break the cross (refute false beliefs)✅ Yes
Will be a spiritual reformer✅ Yes

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Why This Excludes Others Like Sun Myung Moon, Jose Luis de Jesus Miranda, etc.
•None of those figures claimed to be part of the Muslim Ummah.
•None of them followed the Shariah of Muhammad ﷺ.
•None of them fulfilled the prophecy to restore Islam from within Islam.

•Therefore, only Hazrat Mirza Ghulam Ahmad (as) fits the complete set of Islamic prophecies about the Promised Messiah and Mahdi.

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Final Answer

The only person from your previous list who matches the criteria given by the Holy Prophet Muhammad (ﷺ) for the Muslim Messiah is:

✅ Hazrat Mirza Ghulam Ahmad (as).

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TheMessiahHasCome

@MessiahHas_Come

Jan 21

The book “Allah the Exalted”, published by the Nazarat Nashro Isha’at, Sadr Anjuman Ahmadiyya, Qadian, is a meticulously curated collection of extracts from the writings, speeches, and discourses of Hadrat Mirza Ghulam Ahmad (as) of Qadian, the Promised Messiah and Founder of the Ahmadiyya Muslim Community. This English rendering, originally compiled by Sayyed Mir Dawud Ahmad Sahib, encapsulates the Promised Messiah’s exposition of the essence, attributes, and unparalleled nature of Allah (God). Here is a comprehensive summary of its key themes and messages:

Foreword and Objective

The book aims to present the Promised Messiah’s profound teachings about Allah, the Exalted, in a summarized format, encouraging readers to study the original texts for a deeper understanding. This effort reflects the Committee’s intent to showcase Hadrat Ahmad’s exposition on Allah’s essence and attributes in its authentic beauty.

Core Themes

1. Personal Experience with God

Hadrat Mirza Ghulam Ahmad affirms that God is a Living, Eternal, and Active Being, Who has manifested Himself to all Prophets, including Moses, Jesus, and Muhammad (peace be upon them). The Promised Messiah emphasizes his personal connection with God, asserting that divine communion is the highest achievement of human life.

Key Points:
•True recognition of God is attained through revelation and experience.
•God’s existence is confirmed not only by philosophy or logic but through personal interaction and His manifest signs.

2. The Grace of God

Allah’s grace pervades all existence, sustaining and nurturing the universe. His general grace is evident in creation, which He brought into existence without precondition, while His special grace rewards human effort and piety.

Key Points:
•Every light and life form is a manifestation of His grace.
•Allah’s grace is universal, encompassing all animate and inanimate entities.

3. The God of Islam

Islam presents a God who is both transcendent and immanent, discernible in nature and deeply experienced in the human heart. Allah is not a distant deity but one intimately involved in the lives of His creation.

Key Points:
•God’s knowledge and control encompass everything.
•His beauty, beneficence, and unity are unmatched and eternal.

4. Attributes of Allah

Allah’s attributes are categorized into immanent (similar to human qualities in description, e.g., mercy, love) and transcendental (entirely unique to Him, e.g., His eternal power and omniscience).

Key Attributes:
•Rububiyyat (Lordship): Sustains and nurtures all creation.
•Rahmaniyyat (Universal Mercy): Grants provisions unconditionally to all.
•Rahimiyyat (Special Mercy): Rewards those who strive in righteousness.
•Malikiyyat (Mastership of the Day of Judgment): Ensures ultimate justice.

Hadrat Ahmad stresses that Allah is free from all defects and limitations. His love, wrath, and nearness are distinct from human emotions or proximity.

5. Creation and God’s Sustenance

God’s act of creation is not accidental but intentional and purposeful. The Holy Qur’an emphasizes Allah’s role as the Creator, Sustainer, and ultimate source of all life.

Key Points:
•God’s creative power operates without limitation.
•He governs both the physical and spiritual realms.

6. Unity of God

True belief in the Unity of God (Tawhid) can only be established through Prophethood, particularly through the teachings of the Holy Prophet Muhammad (peace be upon him). The Promised Messiah underscores that certainty in God’s existence is vital to overcoming doubts and achieving salvation.

Key Points:
•The Holy Prophet demonstrated God’s existence through miraculous signs.
•Faith in the Unity of God leads to inner peace and harmony.

7. Defective Concepts of God in Other Religions

The Promised Messiah critiques erroneous beliefs about God in other religions, including:
•Hinduism: Polytheistic views and anthropomorphic depictions of God diminish His majesty.
•Christianity: The concept of the Trinity and the divinity of Jesus is incompatible with God’s Unity and Perfection.
•Arya Samajists: Their denial of God’s creative power contradicts reason and divine wisdom.

He asserts that Islam alone presents a perfect and comprehensive understanding of Allah.

8. Divine Mercy and Justice

Allah’s mercy manifests in two forms:
•Rahmaniyyat: Pre-existing grace that sustains all creation, independent of actions.
•Rahimiyyat: Conditional grace, rewarding human effort and obedience.

Justice is integral to God’s governance. On the Day of Judgment, His perfect justice will manifest, with rewards and punishments reflecting His mercy and wisdom.

9. God’s Perfection and Human Relationship

Allah is the epitome of perfection, free from any flaw or imperfection. His actions and attributes inspire love, awe, and submission. The Promised Messiah emphasizes:
•Devotion: True worship entails total reliance on and submission to Allah.
•Prayer: Sincere supplications connect humans to divine grace.
•Love: God’s love is the ultimate goal of human existence.

Conclusion: The Four Principal Attributes

Hadrat Ahmad summarizes the essence of Allah’s attributes in Surah Al-Fatihah, which encapsulates:
1.Rububiyyat: God’s nurturing lordship.
2.Rahmaniyyat: His universal mercy.
3.Rahimiyyat: His rewarding mercy.
4.Malikiyyat: His ultimate justice and mastership on the Day of Judgment.

This natural progression from creation to sustenance, to mercy, and finally to justice reflects Allah’s comprehensive role as the Master of all existence.

Impact and Relevance

The book emphasizes that true success lies in recognizing Allah as the sole Creator, Sustainer, and Judge. Through worship, love, and devotion, believers can achieve closeness to Him and experience the ultimate grace both in this world and the hereafter.

This text is a profound call to humanity to return to the path of Tawhid, righteousness, and devotion, highlighting Allah’s infinite majesty, mercy, and justice as taught by the Promised Messiah, Hadrat Mirza Ghulam Ahmad (as).

Summary of “Allah the Exalted” by Hazrat Mirza Ghulam Ahmad(as)

This profound treatise by Hazrat Mirza Ghulam Ahmad(as) explores the attributes of Allah as expounded in the Holy Qur’an. It presents a detailed understanding of God’s Rububiyyat (Sustaining Attribute), Rahmaniyyat (All-Encompassing Mercy), Rahimiyyat (Rewarding Mercy), and Malikiyyat (Mastership of the Day of Judgment), among other divine attributes.

1. The Perfection of Rububiyyat
•Rububiyyat refers to Allah’s ongoing governance and nurturing of every particle in the universe. It is not limited to creation but extends to the perpetual sustenance and evolution of all things. Unlike a mechanical craftsman who disengages after creating a machine, Allah is continuously involved in His creation.
•The universe depends on Allah’s Rububiyyat for its existence and sustenance at every moment. Without His constant grace, life would cease to exist.
•This nurturing extends to every living being, both physical and spiritual, emphasizing that no excellence or benefit can be attained without Allah’s determination.

2. The Mercy of Rahmaniyyat and Rahimiyyat
•Rahmaniyyat encompasses Allah’s mercy, which provides for all creatures without precondition, irrespective of their actions. It is evident in the universal blessings such as air, water, and sustenance.
•Rahimiyyat operates in response to human efforts, supplications, and righteousness. This attribute rewards sincere effort, forgives those who repent, and bestows blessings on those who seek them.

3. Malikiyyat: Mastery of the Day of Judgment
•Allah’s Malikiyyat emphasizes His absolute authority to administer perfect justice on the Day of Judgment. This includes rewards for righteousness and penalties for disobedience.
•Unlike the flawed justice seen in the temporal world, divine recompense is free from imperfection, uncertainty, or human influence.
•The concept of recompense underlines that true success lies in spiritual fulfillment and divine proximity, while true misfortune stems from separation from Allah.

4. The Oneness and Uniqueness of Allah
•Allah is free from any form of association or partnership, whether in number, rank, descent, or action. His singularity is unparalleled, as emphasized in Surah Al-Ikhlas.
•The harmonious operation of the universe is cited as evidence of Allah’s Oneness. If multiple deities existed, their conflicting wills would lead to chaos.

5. Divine Justice and Mercy
•Allah’s justice and mercy coexist harmoniously. Divine justice ensures accountability and order, while mercy provides forgiveness and grace.
•Misfortunes in life are not necessarily indicators of divine wrath; they often serve as trials to test human patience and faith.

6. Manifestation of Divine Power
•Allah’s creation is a testament to His unparalleled power and wisdom. The precise regulation of celestial bodies, natural laws, and human life reflects His perfect Rububiyyat.
•The intricate design of creation, from microscopic organisms to cosmic systems, demonstrates the purposeful orchestration of an all-knowing Creator.

7. The Relationship Between Creator and Creation
•The relationship between Allah and His creation is intimate, akin to the soul’s connection with the body. Every particle of the universe operates in accordance with His will.
•Allah is the sustainer of all life, and nothing exists independently of Him.

8. Allah’s Words and Creation
•Allah’s words, when expressed through His will, become the foundation of creation. The universe itself is a reflection of His divine utterance.
•The intricate and diverse forms of life exemplify Allah’s infinite wisdom and ability to manifest His attributes through creation.

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TheMessiahHasCome

@MessiahHas_Come

Jan 18

For the majority of humanity to embrace Islamic principles of justice, ethical business practices, intellectual property protection, and service to humanity—as emphasized by the Ahmadiyya Muslim Community—by the year 2100, several interconnected social, economic, technological, and moral shifts must occur. This transformation would likely unfold gradually through the convergence of global crises, cultural evolution, and the compelling universality of these principles.

1. Global Discontent with Current Systems

Humanity is increasingly recognizing the flaws in existing economic and social systems, particularly those driven by unchecked capitalism and materialism. Wealth inequality, corporate monopolies, exploitation of resources, environmental degradation, and social injustice are fueling widespread dissatisfaction.
•Economic Inequality: A growing divide between the wealthy elite and the impoverished majority has destabilized societies. As middle classes shrink and poverty expands, more people are demanding systems rooted in fairness and equity.
•Environmental Crisis: The unsustainable exploitation of the Earth’s resources for profit is causing irreversible climate change, pushing humanity toward ecological collapse. People are beginning to recognize the need for responsible stewardship of resources—an Islamic value embedded in the concept of Khilafah (trusteeship).
•Failures of Global Governance: Existing political and economic structures have struggled to manage global challenges, such as pandemics, climate change, and economic crises. This failure may drive people to seek alternative governance models based on justice and collective welfare.

The Ahmadiyya Muslim Community advocates solutions rooted in justice (Adl), service to humanity (Khidmat-e-Khalq), and environmental stewardship, providing a compelling framework for sustainable living.

2. The Universality and Rationality of Islamic Principles

Islamic economic and social principles are inherently universal, rational, and practical. Their foundation in fairness, accountability, and ethical conduct makes them adaptable to diverse societies.
•Justice and Fair Trade: Principles like fair market competition and prohibition of exploitation align with emerging global economic reforms. Concepts such as wealth redistribution through Zakat (charity) and the prohibition of exploitative interest (Riba) offer solutions to economic inequality.
•Ethical Business Practices: Increasing public demand for corporate social responsibility (CSR) and ethical sourcing resonates with Islamic teachings on honesty (Sidq) and trustworthiness (Amanah) in commerce.
•Protection of Rights: The growing awareness of intellectual property and workers’ rights reflects Islamic injunctions against theft, fraud, and exploitation.

As people search for fairer systems, the rationality of these Islamic values may naturally appeal to a broader audience.

3. Globalization of Communication and Information

Advancements in technology and communication are rapidly shrinking the world, facilitating the exchange of ideas across cultures and religions.
•Digital Connectivity: By 2100, technology will further integrate global populations, enabling the dissemination of Islamic values and the teachings of the Ahmadiyya Muslim Community.
•Interfaith Dialogue: Increased interaction between different cultures and religions will encourage understanding and acceptance of common ethical and moral principles.
•Access to Knowledge: Digital platforms will continue to democratize access to religious and philosophical teachings, allowing people to explore and embrace values aligned with justice and equity.

The Ahmadiyya Community’s global media outreach, through platforms like MTA International and online literature, effectively shares peaceful Islamic teachings, making these values accessible worldwide.

4. Rise of Ethical Consumerism and Corporate Accountability

Consumers are becoming more socially conscious, demanding ethical practices from corporations. This shift is a natural alignment with Islamic business ethics.
•Demand for Ethical Practices: Global movements for sustainable products, fair labor practices, and corporate transparency align with Islamic rules against exploitation and fraud.
•Socially Responsible Investment: Ethical investment strategies (Shariah-compliant finance) that avoid harmful industries (e.g., alcohol, gambling, weapons) are gaining global traction.

Islamic financial principles, emphasizing ethical investment, profit-sharing (Mudarabah), and risk-sharing (Musharakah), offer sustainable alternatives to interest-based systems that have contributed to global economic crises.

5. Increasing Global Crises Will Prompt Reflection and Reform

History shows that humanity often reforms after major crises. The convergence of economic, environmental, and social crises may lead people to reevaluate current systems and seek alternatives.
•Economic Collapse: Repeated financial crises due to speculative markets and debt-based economies may drive the world toward interest-free, risk-sharing financial models.
•Environmental Disasters: As environmental destruction worsens, global leaders may adopt Islamic-inspired stewardship policies emphasizing balance (Mizan) and sustainability.
•Social Unrest: Widespread injustice and inequality could fuel demand for governance systems rooted in equity and social welfare.

The Ahmadiyya Muslim Community’s advocacy for global peace and justice, including its campaigns for nuclear disarmament and economic fairness, will position it as a leading voice in shaping post-crisis reforms.

6. Rise of Spiritual Awakening and Moral Reorientation

As materialism and secularism fail to provide inner peace and societal balance, a global spiritual awakening is likely.
•Disillusionment with Materialism: People may grow weary of consumerism and individualism, seeking meaning in spiritual and moral values.
•Return to Ethical Living: A global movement toward simplicity, community, and ethical responsibility will make Islamic principles more appealing.
•Search for Universal Truths: The peaceful and rational approach of the Ahmadiyya Muslim Community can attract seekers of truth, who are looking for a faith that aligns with both spirituality and reason.

The Ahmadiyya teachings emphasize that Islam is a religion of both spiritual enlightenment and practical guidance, providing a balanced approach to personal and societal well-being.

7. Influence of Ahmadiyya Muslim Community’s Global Outreach

The Ahmadiyya Muslim Community is uniquely positioned to lead this transformation through its peaceful propagation of Islam and humanitarian efforts.
•Global Humanitarian Work: The community’s projects in education, healthcare, disaster relief, and poverty alleviation exemplify Islamic service to humanity.
•Peace Advocacy: The Ahmadiyya Khalifa’s ongoing dialogues with world leaders and calls for justice and global peace resonate across political and religious divides.
•Intellectual Leadership: The community’s emphasis on the harmony of religion and science appeals to intellectuals and innovators seeking faith-based ethical frameworks.

As the only Islamic movement with a divinely guided spiritual leadership, the Ahmadiyya Muslim Community is well-placed to influence global ethics and policies positively.

8. Demographic and Cultural Shifts

Global demographics are shifting, with Muslim populations growing and increasing integration of diverse cultures.
•Population Growth: By 2100, Muslims are projected to be a significant portion of the global population, spreading Islamic ethical values globally.
•Cultural Exchange: Intercultural marriages, migration, and globalization will foster mutual respect and understanding of Islamic principles.
•Youth Engagement: Younger generations, seeking justice, equality, and sustainability, will naturally gravitate toward systems aligned with these values.

Conclusion: A Gradual Embrace of Universal Values

By 2100, the majority of humanity could embrace Islamic principles of justice, fairness, and service to humanity, not through force or imposition, but through recognition of their universal truth and practical relevance. As humanity confronts existential challenges, it will seek systems that promote balance, accountability, and compassion.

The Ahmadiyya Muslim Community, through its peaceful propagation of Islamic teachings, humanitarian service, and intellectual engagement, will continue to present these values as solutions to the world’s crises. This gradual shift will lead to the widespread acceptance of principles that align human progress with justice, morality, and global peace InSha’Allah.

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TheMessiahHasCome

@MessiahHas_Come

Jan 17

As an Ahmadi Muslim, reflecting on state of some legal cases in the current day through the lens of the Holy Qur’an, the Bible, the Hadith, and the writings of the Promised Messiah, Hazrat Mirza Ghulam Ahmad (as), it becomes clear that the pursuit of truth and justice is a divine mandate. Some recent legal cases highlight issues of trust, betrayal, and injustice—matters that are deeply addressed in these sacred texts.

1. Betrayal of Trust and Fiduciary Duty

The allegations in many recent legal cases and scandals involve attorneys or board of directors or executives who may have betrayed their fiduciary duty, causing harm to their clients and/or shareholders. Betrayal of trust is condemned in Islam, Christianity, and other faith traditions.

The Qur’an:

“Verily, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice.”
(Surah An-Nisa 4:58)

The Bible:

“A faithful person will be richly blessed, but one eager to get rich will not go unpunished.”
(Proverbs 28:20)

Hadith:

“Every one of you is a shepherd, and every one of you is responsible for his flock.”
(Sahih al-Bukhari, Hadith 893)

In the context of these recent cases, attorneys and executives have a sacred trust to act in their client’s best interests. Violating this duty for personal or conflicting interests is not only unethical but also spiritually condemnable.

2. Justice and Accountability

Islam teaches that justice must be upheld even when it is difficult or against personal interest.

The Qur’an:

“O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, your parents, or your kin.”
(Surah An-Nisa 4:135)

The Bible:

“Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow.”
(Isaiah 1:17)

The Promised Messiah (as):

“True righteousness demands that one speaks the truth and upholds justice, even if it leads to one’s own loss.”
(Noah’s Ark, p. 32)

The legal system must ensure justice prevails, particularly when fiduciary relationships are exploited. Upholding justice strengthens societal trust and prevents the powerful from oppressing the vulnerable.

3. Concealment of Truth and Deception

In many instances it becomes clear that critical information was withheld and concealed, which harmed an individual’s legal rights. This is directly condemned in Islam.

The Qur’an:

“And do not conceal testimony, for whoever conceals it—his heart is indeed sinful.”
(Surah Al-Baqarah 2:283)

The Bible:

“Have nothing to do with the fruitless deeds of darkness, but rather expose them.”
(Ephesians 5:11)

Hadith:

“Whoever cheats us is not one of us.”
(Sahih Muslim, Hadith 101)

Deliberate deception, especially by those entrusted with legal counsel, is a grave injustice. Transparency and honesty are the pillars of professional conduct.

4. The Importance of Advocacy for the Oppressed

Standing up for one’s rights is encouraged when harm or injustice is suffered.

The Qur’an:

“And what is wrong with you that you fight not in the cause of Allah and for those who are weak, ill-treated, and oppressed?”
(Surah An-Nisa 4:75)

The Promised Messiah (as):

“Defend the rights of the weak and stand firm in the cause of truth and justice.”
(Malfoozat, Vol. 2, p. 52)

The pursuit of justice is not merely personal; it is an act of defending truth and fairness, and it is righteous to seek redress for wrongs suffered.

5. Prayer for Justice

In Islam, it is encouraged to seek divine help when pursuing justice.

The Qur’an:

“Our Lord, decide between us and our people in truth, and You are the best of those who give decision.”
(Surah Al-A’raf 7:89)

Prayer:
O Allah, the Most Just and the Most Merciful, grant justice to all those who have been wronged by injustice and corruption. Expose the truth and hold accountable those who have acted unjustly. Bless the hearts of the judges with fairness and guide all involved to uphold integrity. Let truth prevail and let the oppressed find relief. Ameen.

In conclusion, as an Ahmadi Muslim reflecting on the principles of justice and righteousness, it is clear that now more than ever the pursuit of legal accountability aligns with divine commandments to uphold truth, justice, and trustworthiness. May the courts recognize the truth and deliver Universal Justice InSha’Allah.

Ameen.

May Allah (God) grant justice to all those who have been wronged and guide everyone involved to uphold truth, integrity, and fairness. May He strengthen the oppressed, expose deceit, and allow truth to prevail. May all of these current and future matters be resolved in a manner that reflects the highest standards of justice and righteousness. Ameen.

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