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The Prophet صلى الله عليه و سلم in his own words

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بسم الله الحمد لله و صلاة و سلام على رسول الله و على آله و سلم تسليما

No fancy arguments, no eloquent write-up – just the simple statements of the Prophet Muhammad صلى الله عليه و سلم. As you read them, notice that there is no exceptions for “zilli”, “buroozi”, “non-law-bearing” or “law-bearing” prophethood.

In other words, the following statements are unconditional.

Salawat

The Hadith:

‏ ‏حدثني ‏ ‏محمد بن بشار ‏ ‏حدثنا ‏ ‏محمد بن جعفر ‏ ‏حدثنا ‏ ‏شعبة ‏ ‏عن ‏ ‏فرات القزاز ‏ ‏قال سمعت ‏ ‏أبا حازم ‏ ‏قال قاعدت ‏ ‏أبا هريرة ‏ ‏خمس سنين ‏ ‏فسمعته يحدث ‏
‏عن النبي ‏ ‏صلى الله عليه وسلم ‏ ‏قال ‏ ‏كانت ‏ ‏بنو إسرائيل ‏ ‏تسوسهم الأنبياء كلما هلك نبي خلفه نبي وإنه لا نبي بعدي وسيكون خلفاء فيكثرون قالوا فما تأمرنا قال فوا ببيعة الأول فالأول أعطوهم حقهم فإن الله سائلهم عما استرعاهم ‏

Sahih Bukhārī, Volume 4, Book 56, Number 661
Narrated Abū Huraira:
The Prophet said, “The Israelites used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number.” The people asked, “O Allah’s Apostle! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfill their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.”

حدثنا ‏ ‏مسدد ‏ ‏حدثنا ‏ ‏يحيى ‏ ‏عن ‏ ‏شعبة ‏ ‏عن ‏ ‏الحكم ‏ ‏عن ‏ ‏مصعب بن سعد ‏ ‏عن ‏ ‏أبيه ‏
‏أن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏خرج إلى ‏ ‏تبوك ‏ ‏واستخلف ‏ ‏عليا ‏ ‏فقال أتخلفني في الصبيان والنساء قال ‏ ‏ألا ترضى أن تكون مني بمنزلة ‏ ‏هارون ‏ ‏من ‏ ‏موسى ‏ ‏إلا أنه ليس نبي بعدي

Sahih Bukhārī, Volume 5, Book 59, Number 700
The Messenger of Allah went out for Tabūk, appointing ‘Ali as his deputy (in Medina). ‘Ali said, “Do you want to leave me with the children and women?” The Prophet said, “Will you not be pleased that you will be to me like Aaron to Moses? But there will be no prophet after me.”

‏حدثني ‏ ‏زهير بن حرب ‏ ‏وإسحق بن إبراهيم ‏ ‏وابن أبي عمر ‏ ‏واللفظ ‏ ‏لزهير ‏ ‏قال ‏ ‏إسحق ‏ ‏أخبرنا ‏ ‏و قال ‏ ‏الآخران ‏ ‏حدثنا ‏ ‏سفيان بن عيينة ‏ ‏عن ‏ ‏الزهري ‏ ‏سمع ‏ ‏محمد بن جبير بن مطعم ‏ ‏عن ‏ ‏أبيه ‏

‏أن النبي ‏ ‏صلى الله عليه وسلم ‏ ‏قال ‏ ‏أنا ‏ ‏محمد ‏ ‏وأنا ‏ ‏أحمد ‏ ‏وأنا ‏ ‏الماحي ‏ ‏الذي ‏ ‏يمحى ‏ ‏بي الكفر وأنا ‏ ‏الحاشر ‏ ‏الذي يحشر الناس ‏ ‏على عقبي ‏ ‏وأنا ‏ ‏العاقب ‏ ‏والعاقب ‏ ‏الذي ليس بعده نبي ‏

Sahīh Muslim, Chapter 30, Chapter 31, Book 30, Number 5810:
Jubair ibn Mut’im reported on the authority of his father that he heard Allah’s Messenger (may peace be upon him) saying, “I am Muhammad and I am Ahmad, and I am al-Mahi (the obliterator) by whom unbelief would be obliterated, and I am Hashir (the gatherer) at whose feet mankind will be gathered, and I am ‘Aqib (the last to come) after whom there will be no Prophet.”

حدثني ‏حرملة بن يحيى ‏أخبرنا ‏ابن وهب ‏أخبرني ‏يونس ‏عن ‏ابن شهاب ‏عن ‏محمد بن جبير بن مطعم ‏عن ‏أبيه ‏
‏أن رسول الله ‏صلى الله عليه وسلم ‏قال ‏إن لي أسماء أنا ‏محمد ‏وأنا ‏أحمد ‏وأنا ‏الماحي ‏الذي يمحو الله ‏بي الكفر وأنا ‏الحاشر ‏الذي يحشر الناس على قدمي وأنا ‏العاقب ‏الذي ليس بعده أحد ‏وقد سماه الله ‏رءوفا ‏رحيما

Sahīh Muslim, Chapter 30, Chapter 31, Book 30, Number 5811:
Jubair b. Mut’im reported on the authority of his father that he heard Allah’s Messenger (may peace be upon him) as saying: I have many names: I am Muhammad, I am Ahmad, I am al-Mahi through whom Allah obliterates unbelief, and I am Hashir (the gatherer) at whose feet people will be gathered, and I am ‘Aqib (after whom there would be none), and Allah has named him as compassionate and merciful.

و حدثنا ‏إسحق بن إبراهيم الحنظلي ‏أخبرنا ‏جرير ‏عن ‏الأعمش ‏عن ‏عمرو بن مرة ‏عن ‏أبي عبيدة ‏عن ‏أبي موسى الأشعري ‏قال ‏
‏كان رسول الله ‏صلى الله عليه وسلم ‏يسمي لنا نفسه أسماء فقال ‏أنا ‏محمد ‏وأحمد ‏والمقفي ‏والحاشر ‏ونبي التوبة ‏ونبي الرحمة ‏

Explaining the word ‘Aqib, in the commentary of this narration, Sahīh Muslim reads:

حديث ‏شعيب ‏ومعمر ‏سمعت رسول الله ‏صلى الله عليه وسلم ‏وفي حديث ‏عقيل ‏قال قلت ‏للزهري ‏وما ‏العاقب ‏قال الذي ليس بعده نبي ‏وفي حديث ‏معمر ‏وعقيل ‏الكفرة ‏وفي حديث ‏شعيب ‏الكفر

This hadīth has been transmitted on the authority of Ma’mar (and the words are): I said to Zuhri: What does (the word) al-’Aqib imply? He said: One after whom there is no Prophet, and in the hadīth transmitted on the authority of Ma’mar and ‘Uqail there is a slight variation of wording.

Sahīh Muslim, Chapter 30, Chapter 31, Book 30, Number 5813:
Abu Mūsā Ash’ari reported that Allah’s Messenger (may peace be upon him) mentioned many names of his and said: I am Muhammad, Ahmad. Muqaffi (the last in succession), Hashir, the Prophet of repentance, and the Prophet of Mercy.

أخبرني أحمد بن محمد بن عمرو الأخمسي حدثنا الحسن بن حميد حدثنا موسى بن إسماعيل حدثنا حماد بن سلمة عن جعفر بن أبي وحشية عن نافع بن جبير بن مطعم عن أبيه قال سمعت رسول الله صلى الله عليه وسلم يقول أنا محمد وأحمد والمقفى والحاشر والخاتم والعاقب
هذا حديث صحيح على شرط مسلم ولم يخرجاه

In the Mustadrak of al-Hākim, Volume 2, Hadīth number 4186:
From Nafi` ibn Jubair ibn Mut`am from his father, said, “I heard the Messanger of Allāh may Allāh bless him and give him peace say, ‘I am Muhammad (The praised one), Ahmad (The praiseworthy), Al-Muqaffā (The last in succession), Al-hāshir (the gatherer), Al-Khātim (The Last), and Al-’Aqib (The last).

وأخرج ابن مردويه عن ثوبان رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم إنه سيكون في أمتي كذابون ثلاثون كلهم يزعم أنه نبي، وأنا خاتم النبيين لا نبي بعدي

Ibn Mardawī narrated that Thawban, may Allah be pleased with him, said, “The Messenger of Allah, may Allah bless him and give him peace, said that there will be in my nation thirty arch-liars, each of them claims that he is a prophet, and I am the seal of the prophets; there is no prophet after me.”

أخرج أحمد عن حذيفة رضي الله عنه عن النبي صلى الله عليه وسلم قال في أمتي كذابون ودجالون سبعة وعشرون، منهم أربع نسوة وإني خاتم النبيين لا نبي بعدي

And Ahmad narrated that Hudhayfah, may Allah be pleased with him, said that the Prophet, may Allah bless him and give him peace, said, “In my nation, [there are] twenty-seven arch-liars and deceivers, among them are four women, and I am the seal of the prophets; there is no prophet after me.”

‏ ‏حدثنا ‏ ‏ابن نمير ‏ ‏حدثنا ‏ ‏محمد بن بشر ‏ ‏حدثنا ‏ ‏إسماعيل ‏ ‏قلت ‏ ‏لابن أبي أوفى ‏
‏رأيت ‏ ‏إبراهيم ‏ ‏ابن النبي ‏ ‏صلى الله عليه وسلم ‏ ‏قال مات صغيرا ولو قضي أن يكون بعد ‏ ‏محمد ‏ ‏صلى الله عليه وسلم ‏ ‏نبي عاش ابنه ولكن لا نبي بعده ‏

Narrated by Isma’īl:
I asked Abi Aufa, “Did you see Ibrahim, the son of the Prophet?” He said, “Yes, but he died in his early childhood. Had there been a Prophet after Muhammad, then his son would have lived, but there is no Prophet after him.“

Our Prophet صلى الله عليه و سلم said he is the last in multiple different ways. If you still do not believe that any of these statements actually mean that Muhammad is the unexceptionally the last and final prophet, do you even believe such a thought is effable in Arabic?

The meaning of what our Prophet said is clear and requires little explanation. But in order to accept Mirza Ghulam’s religion, one is required to distort what the Prophet صلى الله عليه و سلم said and come up with new interpretations that he did not intend.

No, the Prophet Muhammad صلى الله عليه و سلم did not speak in riddles, he was forward and unambiguous. We call upon Ahmadis to leave the false teachings of Mirza Ghulam and return to the main community of Islam, upon the way of the Prophet Muhammad صلى الله عليه و سلم – You are our brothers in Islam. Mirza stole you from us. We want you back!

و صلى الله على سيدنا محمد و على آله و سلم

That’s a Fabricated Hadith!! : A Primer on Hadith Authentication

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بسم الله الحمد لله و صلاة و سلام على رسول الله و على آله و سلم تسليما

We have all heard the statement, “Seek knowledge even if you have to go to China“. While the meaning is true, did you know that this is a fake hadith? The Prophet صلى الله عليه و سلم never said this!

Br. Waqar’s recent posts here at TheCult argue that Ahmadiyya religious authorities frequently resort to citing weak or fabricated hadith. This draws their arguments into question. Why are they using questionable narrations instead of authentic ones?

However, from the perspective of the layman, both Muslim and Ahmadi, this approach might come off mere sophistry, a convenient “cop out” to escape what is an otherwise decisive Ahmadiyya argument; that we Muslims just call their hadith “weak” or “fabricated” just to run away from the argument without having to accept the point. While it may seem that way, nothing could be further from the truth.

In this essay, I hope to explain to our readers what it means for a hadith to be classified as Authentic, Sound, Weak or Fabricated. This article is not intended to be”juicy” and theatric, with arguments left and right. Instead, it is a very basic introduction to an area of Islamic sciences that, while crucial, is far too seldom studied in our modern times. I should also mention that this article will raise more questions than answers, as this subject is very in depth and cannot be covered in a single blog post. But, at the least it should provide you with enough to understand why Br. Waqar’s criticism of Ahmadiyya source material as “weak” and “fabricated” is absolutely valid.

Contrary to popular belief, the hadith are not a mix-mash of unreliable hearsay reports, each contradicting the next, that were only written down 200~ years after the death of the Prophet صلى الله عليه و سلم. This is far from accurate. For example, few know that the companion Abu Hurayrah رضى الله عنه was writing hadith during the lifetime of the Prophet صلى الله عليه و سلم!But after the initial pure generations of the Muslims, the authenticity of these recorded and memorized statements became subject to question. How do you know if a hadith is real or fake? How do you know if it was distorted? Many factors brought about suspicion, including:

  • Peoples’ memory of the exact wordings of a hadith began to falter;
  • So some would narrate false traditions to gain money or prominence;
  • The first break-away sects and political movements arose, many of whom felt that they could advance their agenda by inventing hadith in their favor;
  • And some even narrated fake hadith to sell their merchandise (ie, a tomato seller might fabricate that the Prophet صلى الله عليه و سلم said tomatoes are beloved by Allah).

In response to this new phenomena, Muslim scholars of the time began to authenticate the integrity of hadith. They wanted to ensure that any particular narration really was uttered by the Prophet Muhammad صلى الله عليه و سلم exactly as it was reported. The Muslim scholars set out to accomplish this momentous task. Over time, a processes developed to validate and classify the authenticity of prophetic traditions. This area of Islamic Sciences is titled Mustalah al-Hadith, the Classification of the Hadith.

In brief, I hope to explain four main concepts:

  1. How narrations are classified;
  2. The Levels of Authenticity;
  3. How to approach the books of Hadith; and
  4. Why is this relevant to the discussion on traditional Islam vs Ahmadiyya.

To repeat, this is a very basic introduction to this subject. After reading this, I guarantee you will have more questions than answers. But, I hope to establish an appreciation for what it means when Muslims object that the Ahmadiyya arguments rest upon known weak, distorted or fabricated hadith.

How Hadith are Classified

The classification of hadith is a thorough and rigorous process. There are dozens of factors involved in the methodology.


When you read from a hadith book, before every narration you will see “It is reported on the authority of so-and-so that so-and-so heard from so-and-so who saw the Prophet Muhammad صلى الله عليه و سلم …”. This initial part of a hadith is called the sanad (سند), the chain of narration. A sanad is the documented list of people who transmitted the hadith, from person to person.

A major part of authentication is to validate each individual narrator in the chain of transmission. It would be asked of each person in the chain:

  • Who was he?
  • Was he known to be a liar? Even just once?
  • Did he openly commit sins?
  • Was he known for following innovations in faith (bid’ah or following a sect)?
  • Was he known to make mistakes in detailed matters?
  • Was his memory good? Was he ever known to be forgetful?
  • Was he known as careless or alert?
  • Did his mental faculties deteriorate at any point in his life? If so, when?
  • What was his line of work?
  • Was he well-known or a person of obscurity?
  • Where did he reside?
  • What was his relationship with the government?

All of these questions and more were meant to verify the integrity of a person. You might be thinking, would this not require a complete biography of each person mentioned in the Sanad? Yes! There are volumes of books that are nothing but biographies of Muslims of the past, documenting this detailed information. This area of Islamic studies is titled ‘Ilm al-Rijal (علم الرجال), or the Biographies of Muslims who transmitted the hadith. As part of this process, people who narrated hadith were themselves classified into categories, ranging between most trustworthy with an impeccable memory to frequent liar or possessing a weak memory.

Further, on the chain of transmission, it would be asked if there are gaps between narrators where people are omitted. For example, was there a 5 year period before the birth and death of two adjacent reporters? Did two adjacent narrators ever meet? If so, when and where? For what purpose? For how long? Can this be proven?

Then to the matan (متن), or text of the narration: A narration might be compared with similar known narrations to see if there are any discrepancies around the same incident. Does the narration contradict established principles in Islam (ie, deny the existence of angels)? Was the narration said in the right time, for example, not speaking about the Battle of Badr during the Makkan era. A hadith authenticator might look for “hidden defects” or irregularities, an insight with hadith that can only be gained after memorizing literally millions of hadith.

There are dozens of other small checks, a complete list of details would be beyond the scope of this article. Suffice to say, the methodology of authenticating hadith is very very thorough.

And after exhausting their physical means, hadith critics put their trust in Allah. It is said that Imam al-Bukhari رضى الله عنه never added a hadith to his famous Sahih al-Bukhari without making fresh wudhu’, sending salah upon the Prophet صلى الله عليه و سلم (durood shareef), performing two rakahs of nafl prayer, and making du’a istikhaara. He once saw the Prophet صلى الله عليه و سلم in a dream urging him to continue writing. Other hadith critics reached a point where they would see a light coming out of a person’s mouth who recited a correct hadith the way we see a person’s breathe on a cold day.

Levels of Classification

This aforementioned methodology classified hadith into four brought categories:

  1. Saheeh (صحيح), Authentic – This means that a narration is reliable and authentic, that we know without any doubt that the Prophet Muhammad صلى الله عليه و سلم made this statement or action. This is the absolute highest level of authentication.
  2. Hasan (حسن), Sound - This level means that we know without any reasonable doubt that a hadith is valid. There may be small issues with individuals in the chain of narration. However, a hasan hadith is not questionable or suspicious, in fact it might even be without dispute. Hasan only means that it is just a step below passing the rigorous tests of Saheeh.
  3. Dha’eef (ضعيف), Weak – This level means that the authenticity of a narration is subject to question. Entire meanings may have changed, reporters of the hadith are unknown or contain questionable individuals, etc. Dha’eef hadith are only used as inspirational statements or as a backup to support a point, but never to prove a point in belief or practice on their own. Many rejected them outright.
  4. Mawdu’ (موضوع), Fabricated – This is the lowest level of classification. In simple terms, it is a fake hadith, merely invented by someone. Examples include strange and offensive statements such as “consult women, and do the opposite”.

These are the four primary classifications, with many sub-divisions. For example, a dha’eef hadith can be further subdivided into categories, such as very weak (الضعيف جدًا), baseless (الواهي) and contradictory to other authentic hadith (منكر). A hasan hadith can be raised to saheeh because a matching saheeh narration exists, confirming the hasan one. This is called al-Hasan li-Ghayrihi (الحسن لغيره).

The absolute highest level of Saheeh is called Mutawatir (متواتر), which means that so many concurring sources narrated the same incident that it is inconceivable that it is false. This is akin to the reports of 9/11. It was reported to us by so many people that it is inconceivable that all sources conspired together to merely concoct the terrible events of that day.

Approach to the Books of Hadith

The arrogance of modern academia has led many to approach books of hadith as we would read a newspaper, as something we can pick up and independently study, analyze and make personal conclusions on without the aid of a guide. Nothing could be further from the truth. Books of hadith were written by scholars for scholars. It was never intended that the layman would directly read them. There are subtleties in their language that only a scholar would pick up, such as the difference between ‘On the authority of so-and-so’ vs ‘I heard from so-and-so‘. Sometimes, scholars thought the classifications of a hadith was so obvious they did not feel the need to write it down. Many times clearly fabricated hadith were left in the compilations only for the sake of completion. Historically, none of these convoluting factors were problems because students learned prophetic narrations in a class with a teacher who is a master in each hadith he is conveying.

But with the advent of wide-scale print media and the internet, now the average person can get a copy of Sahih al-Bukhari, complete with the Muhsin Khan English translation. While this is a positive development, it is a double-edged sword that opens the door for misinterpretations and misunderstandings.

Consider if someone compiled anecdotal events from your life. Imagine how easy an incident could be misconstrued. This is exactly what happens with many of the hadith. They are misinterpreted or misunderstood. To truly understand a hadith, you do not pick up a book of hadith and just read, you must know:

  • When it was said;
  • Why it was said;
  • Where was it said;
  • To whom it was said;
  • What were the surrounding circumstances;
  • Are there any other related hadith to the incident;
  • Are there any cultural norms or customs that affect its meaning but are not obvious from the text; etc

Books of Hadith generally do not contain this information in a simple manor. Some questions are answered in books of Sharh (شرح), explanation. But ultimately, the best way to gain this knowledge is to study with a scholar of hadith who himself learned from a scholar of hadith, who learned from a scholar of hadith all the way back to the actual compilation of the book or the Prophet صلى الله عليه و سلم himself. This is a safeguard that your understanding of the hadith is not merely someone’s personal interpretation, but what the Prophet صلى الله عليه و سلم actually intended, through a direct chain of correct understandings.

The Relevance to Ahmadiyya?

So, what is the point of all of this? Why am I even taking the time to talk about Mustalah al-Hadith.

In short, because if you analyze the Ahmadiyya arguments, you will find that the vast majority of them use weak, problematic or outright fabricated hadith. For example, it is an established fact that Al-Maseeh عليه السلام and Imam Mahdi عليه السلام are two different people: Al-Maseeh is and only is ‘Esa bin Maryam عليه السلام, and Imam Mahdi is named Muhammad, his father is named ‘Abdullah, he is from the noble family of the prophet from the tribe of al-Qahtan. In some narrations, the two interact and exchange dialogue, clearly indicating two different people. However, Mirza Ghulam claimed to be both at the same time. In order to justify this position, he cited the narration “لا مهدى إلا عسى” (There is no Mahdi except ‘Esa). What they do not disclose to the laymen Ahmadi is that this narration was known for centuries that this was a fake hadith- a complete fabrication. Yet they continue to cite it for proof.

Likewise, the Ahmadiyya religious leaders will cite known fake hadith to prove that ‘Esa bin Maryam عليه السلام died. Br. Waqar’s articles demonstrate this thematic problem in their arguments.

Mirza Ghulam said he rejects any hadith that contradicts the Qur’an. While this principle is true, it is no accident that Ahmadiyya appeals to this principle more than others. It is not that there are just so many fake hadith floating around that were incorrectly deemed authentic. It is that their Ahmadi-specific interpretation of the Qur’an is so erroneous that they radically conflict with authentic and valid prophetic traditions. Both the Qur’an and hadith are correct, but their interpretation of the former and subsequent rejection of the latter is erroneous.

When I was doing my undergraduate studies, someone left the book “Invitation to Ahmadiyyat” in the Muslims’ prayer room. I read the book, and strongly considered accepting Ahmadiyya. But because I had foundational knowledge on this topic, I double-checked the sources that the author used. I found problem after problem, citing questionable hadith, half-truths, and other issues. I ultimately decided to remain Muslim. But I am concerned that the average Ahmadi does not possess this knowledge. So, I hope this article was a sufficient primer into the topic.

If you want to do additional research, I suggest a few sources:

May Allah reveal to the common Ahmadi the erroneous nature of the Ahmadiyya arguments. May Allah continue to guide Ahmadis away from the false religion of Mirza Ghulam and to the true path of our noble Prophet Muhammad صلى الله عليه و سلم, and may he reward us for our da’wah efforts.

و صلى الله على سيدنا محمد و على آله و سلم تسلما

Questions about Pigott for Ataul Mujib Rashid

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Ahmadiyya as a whole has been speechless on John Hugh Smyth-Pigott for the last 18 months or so. Whatever they have said has been from our sources, including the three-page document that the Qadianis published in Ahmadiyya Gazette Canada.

Last week on Rah-e-Huda, their senior-most Maulvi, Ataul Mujib Rashid, ducked a question from a German caller asking about Pigott, saying something about ‘historical context’ and about devoting a full programme to this issue. Is it that complicated? However, we welcome the Ahmadiyya opening up to their followers.

Since the issue is so complicated (!), can we please request our readers to to pose some questions for Ataul Mujib. After the Qadianis do a show on Pigott as they have promised, we will follow it up with a video insha Allah to see if the answers were in good faith so that Ahmadis can make up their minds.

http://thecult.info/blog/2010/03/27/john-hugh-smyth-pigott/
http://www.qarchives.com/confluence/display/qarchives/John+Hugh+Smyth-Pigott

Ahmadi Girls Told to Boycott Muslims?

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We received this message from a contributor to the forum today. We’d very much like to hear from the Ahmadiyya whether this is authentic or not. If it is authentic, and we have no reason to doubt its authenticity, then the level of fear-mongering contained in the email speaks volumes about the status of Ahmadiyya as a cult.

Dear Sadr Sahiba

Assalamo alaikum wa Rehmatullah wa Barakatohu

May Allahtallah grant you and your family a long life in good health and happiness. Amen. In the wake of recent opposition by non Ahmadi Muslims, in the UK, against our Jama’at, this is just a reminder for all of us to be aware of the circumstances and to take extreme caution, especially the youth who can be easily targeted by the opposition. Hence, Ahmadi girls, especially those in universities, should not join any Islamic unions or groups on campus, as such groups can also begin to spread hatred against our Jamaat. Young girls should be extremely cautious when making new friends at colleges and universities. They should also not be over confident and trusting with friends they have known for longer. As we all know, the internet can have positive points but we should also keep in our mind the dangers then can arise. A girl’s honour, respect and dignity, is very precious and difficult to get back once lost. Girls should be strongly discouraged from uploading their pictures on the Internet or giving them away otherwise, for example as part of a group picture. Girls should be discouraged from joining any social online network, as anyone can pose as an Ahmadi in order to try and befriend Ahmadi girls with the sole purpose of influencing them negatively against the Jama’at. Please continue to pray that Allah may protect all of us against harm, Ameen. Jazakallah. Wassalam,

p.p.

Shmaila Nagi

Sadr Lajna Imaillah UK

TheCult member accepts prophecies about Mirza Ghulam Ahmad

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بسم الله الحمد لله و صلاة و سلام على رسول الله و على آله و سلم

In some ways, this is a very difficult post for me to write. Acknowledging that I have been wrong in the past and dealing with it is no easy matter. But, as Al-Hajj Malik al-Shabazz (Malcolm X) said, “I am for Truth no matter who says it”. So with a heavy heart and deep contemplation, I must admit the error of my ways and come clean in this public manor.

Yes, its true. A prolific writer against Ahmadiyya has accepted the truth in the prophecies about Mirza Sahib. I truly believe that he was prophecized by the Prophet Muhammad صلى الله عليه و سلم in several hadith. I truly believe that our Prophet صلى الله عليه و سلم foretold of others who would come after him.

Many of you may disagree with my sudden change in stance. Others may get upset, some even angry. How could someone who has done so much work in favor of traditional Islam suddenly change his position? To that, I say I am following the way of the Prophet صلى الله عليه و سلم and the Muslims who came before. For indeed, if our beloved Muhammad al-Mustafa صلى الله عليه و سلم said something, we must follow it. We must not attempt to reinterpret it, reject it, or find alternative explanations in the light of our pre-conceived notions. I repeat! We must not attempt to reinterpret it, reject it, or find an alternative explanation.

Before you draw your scorn on me for my change, please listen to my reason. While my change in heart was partially spiritual, partially intellectual, the main reason was a single hadith which, once I read, implanted itself in me like a splinter in the back of my mind. I could not reconcile my previous positions in the light of this hadith. I had to follow the truth of this hadith to its logical conclusion. And while there are many other supporting proofs and evidences, this hadith alone was the pivotal reason why I truly believe that Mirza Sahib was prophecized by our master Muhammad al-Mustafa صلى الله عليه و سلم. I want both parties to read this hadith with an honest heart and an honest mind. For a third time, without our reinterpretations, rejections or alternate explanations:

وأخرج ابن مردويه عن ثوبان رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم إنه سيكون في أمتي كذابون ثلاثون كلهم يزعم أنه نبي، وأنا خاتم النبيين لا نبي بعدي

Thawban, may Allah be pleased with him, said, “The Messenger of Allah, may Allah bless him and give him peace, said that there will be in my nation thirty arch-liars, each of them claims that he is a prophet, and I am the seal of the prophets, there is no prophet after me.“

Mirza Ghulam was prophecized as one of the arch-liars who will come in this nation and will claim to be a prophet. But, as the hadith continues, the Prophet Muhammad صلى الله عليه و سلم is the Seal of the Prophets, there is no prophet after him.

To our Ahmadi readers, these are the words of our Prophet Muhammad صلى الله عليه و سلم, explicitly denying the false prophets after him. Do not attempt to reinterpret it, reject it, or find an alternative explanation. Be with truth no matter where it stands. May Allah honor you as you rightfully deserve to be honored!

…What? Didn’t see that coming, did you? Smile. Its the Sunnah!

(Inspired by Shaykh Yasir Qadhi’s article)

Happy Birthday To Me

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Six years ago today I reverted to Islam. Not a single day goes by when I am not grateful to my Creator for this gift.

It all started with a Fracture in Belief. Islam has since given me so much. And all it asked of me was to extricate myself from the clutches of a cult obsessed with negativity, death prophecies and money.

Alhamdulillah for this beautiful gift of the deen-ul-haqq.

I invite Ahmadis to join me. Come back to Islam. It is your birthright.

Mirza Ghulam Ahmad and Misappropriation of Funds –Vol. 1

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This short article will highlight a significant attempt my Mirza Ghulam Ahmad in terms of misappropriation of funds. It is clear as day that Mirza Ghulam Ahmad totally defrauded all of his followers and created a family business called Ahmadiyyat. I will highlight the “Langhar Khana” or free kitchen that Mirza Ghulam Ahmad himself operated and the circumstances therein.

It is my conclusion that the funds that were allocated for the Langhar Khana were used by the family of Mirza Ghulam Ahmad in a variety of ways. I will present cogent data that will allow the reader to draw the same conclusion.

In 1898, Mirza Ghulam Ahmad gave the British govt. a brief layout of his economic position in connection with his newly formed religion:

“The income from my followers during the year assessed is about Rs. 5,200. The average annual income is about Rs. 4,000. I say this from memory. There is no written record… The income from my followers is spent under different heads. The chief of them is Langar Khana.” (see Dard, Life of Ahmad, page 596)

Mirza Ghulam Ahmad was compelled to admit that the management of his “free kitchen” was the highest expenditure for which he allocated funds. Subsequent events will allow the reader to come to the realization that the excess monies from this “free kitchen” were used to support Mirza Ghulam Ahmad’s growing family as well as other private expenses.

In 1906, Mirza Ghulam Ahmad created the Sadr Anjuman which was poised to control all the economic affairs of the community..except the Langhar Khana. In 1908, Mirza Ghulam Ahmad went to Lahore for preaching and other related matters. In his absence, Maulana Muhammad Ali was placed as “in-charge” of the free kitchen. This was the first time that Mirza Ghulam Ahmad allowed any other person to peek into the economic operation of the free kitchen. I will present some references that prove that Mirza Ghulam Ahmad and his family misappropriated funds.

Just 12 hours before the death of Mirza Ghulam Ahmad he was found to have misappropriated funds by one of his chief followers, that was Maulana Muhammad Ali. Mirza Mahmud Ahmad claims to have witnessed this entire controversy. After the death of Mirza Ghulam Ahmad, the 1st Khalifa (Noorudin) managed the free kitchen, in 1911-12 he turned over the control of the free kitchen to the Sadr Anjuman, this enraged the family of Mirza Ghulam Ahmad, particularly Mirza Mahmud Ahmad who was the main representative of the family and in a private letter that was written from Mirza Mahmud Ahmad to Maulvi Noorudin (the Khalifa at the time) he wrote:

“….And the Promised Messiah on the last day of his life, just a short while before his death occurred, said: The Khwaja Sahib and Maulvi Muhammad Ali mistrust me and say that I misuse and misappropriate the funds of the jamaat. This they should not have done, for the result thereof would not be good. He further added: Today the Khwaja Sahib came to me with a letter from Maulvi Muhammad Ali and said: Maulvi Muhammad Ali writes that the expenditure of the free kitchen is not much, and what then becomes of all the money that is received? And when the Promised Messiah returned home, he gave expression to his resentment, saying, These people suspect that I am dishonest and deceitful. What concern have they with this money? And if I were to cut off all connection and separate, all this income will automatically stop and cease…….” (see True Facts about the Split by Maulana Muhammad Ali, page 21, 22)

http://www.aaiil.org/text/books/mali/truefactssplit/truefactssplit.pdf

This is proof that there was conflict in terms of the financial matters of the community. This reference proves that one of the top followers of Mirza Ghulam Ahmad observed that the funds that were allocated for the free kitchen were much more than was needed. And the excess monies were not returned for re-distribution. In conclusion, Mirza Ghulam Ahmad willfully misappropriated all funds that he received from all of his blind followers, but he took special exception to the free kitchen. He kept his hands firmly on this income stream and tried to keep the management of it with his family. Here is what he wrote:

http://www.alislam.org/library/books/Tadhkirah.pdf

Page 1055

“The Promised Messiah said: God has told me that so long as the management of the public kitchen is in my hands it would continue to run. But that if I were to commit it into their hands, it would be closed down within a few days.1267 [Friday Sermon delivered by Hadrat Khalifatul Masih II on February 12, 1915, al-Fadl, vol. 2, no. 109, February 25, 1915, p. 6]”

“1267– Note by Maulana Abdul Latif Bahawalpuri: The reference is to the people who criticized the expenses of the public kitchen. Hadrat Khalifatul Masih II said: When the Promised Messiah was in Lahore, one of the critics wrote a letter to his friend saying that actual expenditure of the public kitchen was much less than its income, and some of the money was spent on the family and friends of the Promised Messiah. …The letter was sent to Lahore a few days before he passed away, and the Promised Messiah was greatly grieved upon hearing about it. (al-Fadl, volume 1, number 50, May 27, 1914, page 21). He said: ‘The writer is totally senseless and un-informed. He should realize that the guests are coming here [in Lahore]. Very few people are visiting Qadian at this time. He should have added the expenses made in Qadian and Lahore.’ [al-Fadl, vol. 2, no. 109, February 25, 1915, p. 6]”

In 1914, Mirza Mahmud Ahmad became khalifa and the first thing that he did was taken control of all the financial affairs of the Sadr Anjuman. This was the method that Mirza Mahmud Ahmad employed as he snatched the control of the monies of this religion. Mirza Mahmud Ahmad continued to follow in the footsteps of this father as he totally defrauded the blind followers that remained stuck in this hideous religion. I leave with one final reference that should allow all readers to understand why Ahmadiyyat is nothing more than a pseudo ponzi scheme:

Mirza Mahmud Ahmad reports that some top ahmadis had this to say about Mirza Ghulam Ahmad:

“Himself the Promised Messiah lives in ease and comfort, but unto us the sermon that we should cut short and curtail our expenses, and come to his aid and contribute.” (see True Facts about the Split by Maulana Muhammad Ali, page 21, 22)

The Path Forward: Some Predictions

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بسم الله الحمد لله و صلاة و سلام على رسول الله و على آله و سلم

With literature explicitly geared towards Muslims, it is no secret that the Ahmadi faith is primarily interested in spreading its beliefs amongst Muslims. However, it is unlikely that their beliefs will spread in the North American context. This is for many reasons. Here is a short analysis of why not and my prediction of the direction their community will take.

Ibn Khaldun, the 8th century-Hijri social scientist, observed that when the socio-economic status of an area is depressed, Islamic intellectual thought tends to suffer. While only 28% of Americans have post-high school degrees, roughly 60% of American-Muslims have college or masters degrees, making American Muslims one of the most educated communities in the country. And following Ibn Khaldun’s observation, this has led to the rise of effective Islamic institutions in the US (which I commented on here). These programs tend to be energetic, enriching and serve both the intellectual and spiritual needs of Muslims.

This has a strong effect on Ahmadi youth. First, those raised in the US are disconnected from the day-to-day struggles of Pakistan. The stock hatred levied by their leadership against the ‘mullahs’ for their ignorance (and I do not deny that there is much ignorance) fails to characterize the Islamic authorities they encounter in the West. As a result, rhetoric that otherwise works so effectively falls upon deaf ears. When Western Ahmadis experience Islamic scholarship for the first time, many question what they have been taught about Muslim leaders, some question Ahmadi-specific doctrines, and yet others the legitimacy of Ahmadiyya all together.

Ahmadiyya is largely stagnant in the US. Yes, from time to time individuals convert, but there is no exodus from Islam to Ahmadiyya, relegating Ahmadis to live as a minority within a minority.

Islamic institutions have essentially crowded out Ahmadi-based ones. Muslim Students’ Associations across the country are dominated by mainstream Muslims and the scattered Shi’a populations tend to conform to Sunni norms. Major events, such as lectures, social activities, and Jumu’ah prayers, and iftars are entirely Islamic, not Ahmadi. National Islamic spokesmen tend to be from CAIR, or MAS (Muslim American Society). Both Congressman Keith Ellison and Congressman Andre Carson (may Allah bless them both) are within the fold of mainstream Islam. And key social figures representing Islam in popular culture, such as Shaquille O’Neal, Siraj Wahhaj, Tariq Ramadan, Malcolm X and others, adhere to mainstream Islam, not Ahmadiyya.

So where does this leave Ahmadiyya? A few predictions:

I predict that it will exist as a faith largely in antagonism to a Muslim community. For example, despite the fact that CAIR has managed an anti-terrorism campaign for over a decade and even released a 68-page document highlighting 10 years of fatawa (religious edicts) and condemnation of terrorism, an Ahmadi spokesman appeared on Fox News to say that CAIR was “appeasing the terrorists” and that only Ahmadis were “taking the lead” in the effort against terrorism. In more recent weeks, the entire Muslim community joined together to financially and morally support the Cordoba Initiative’s plan to build an Islamic Community center in New York City. But, an Ahmadi spokesman has condemned the project, while highlighting his own faith.

Secondly, I predict that their members will slowly but surely be re-absorbed back into the fold of Islam. Undeniably there are many who are theologically convinced of Ahmadi-specific beliefs. But even historically, the vast majority of members of any faith, including Islam, have only concentrated on the essentials. The logical gymnastics required to justify key Ahmadi beliefs are all but apparent without social conditioning. And the lack of an ominous campaign of oppression against them, will allow them to get comfortable with their Muslim neighbors, colleagues and friends. Therefore, with time Ahmadis will only culturally maintain their Ahmadi identity, while their beliefs will entirely conform to Islam. With marriages, education and time, they will re-assimilate back into the Muslim community.

The last prediction runs contrary to the second. I predict that they will take an Ismaili-approach. Historically, the Batiniyya, a now defunct sub-sect of Ismaili Shi’ism, were so active that they conquered Makkah and spread their faith in the Muslim lands. It took Salah al-Din al-Ayubi to expel them from Egypt and Imam al-Ghazali to refute their theological positions. Nowadays, Ismailism exists as a highly organized and wealthy but inviable religious order that is isolated, inclusive and unable to propagate its beliefs – and guess what, they still think they’re the “True Muslims”! This is precisely what many break-away sects have become, and I predict that Ahmadiyya will follow the sunnah of the ones that came before it.

Again, merely my predictions. Allah knows best.

In this Holy month of Ramadan, we ask Allah to continue to guide Ahmadis from the false beliefs of Mirza Ghulam to the true beliefs of the Prophet Muhammad صلى الله عليه و سلم.

و صلى الله على سيدنا محمد و على آله و سلم