Naskh in the Holy Quran – Part I
The Promised Messiah’sas stance on the abrogation of Quranic verses
It has recently come to light that certain opponents of the Jamaat are of the view that Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Imam Mahdi believed in the concept of naskh (abrogation) of verses of the Holy Quran as did early Muslim scholars, but after his demise, the Jamaat declared naskh as improper and against the grandeur of the Quran.
To such people it should be made clear that in order to do so, they should firstly produce the text where such words have ever been used by the Promised Messiahas.
Non-Ahmadi scholars believe that there are some verses in the Holy Quran that conflict with other verses. Upon seeing contradictions and their inability to reconcile the meanings of verses, such scholars suggest that the verse that was revealed to the Holy Prophetsa earlier should be considered abrogated and the one revealed to him later should be considered its replacement.
Scholars use the following verse to support their belief:
مَا نَنْسَخْ مِنْ آيَةٍ اَوْ نُنْسِهَا نَاْتِ بِخَيْرٍ مِّنْهَا اَوْ مِثْلِهَا
“Whatever sign We abrogate or cause to be forgotten, We bring one better than that or the like thereof.” (Surah al-Baqarah, Ch.2: V.107)
Non-Ahmadi scholars suggest that the word “ayah” [sign] here means verse of the Quran. In other words, God says here, according to non-Ahmadi scholars, that when a verse of the Quran is abrogated, a better verse is brought forth.
No such scholar ever suggests which of two apparently conflicting verses should be considered abrogated and which should be regarded as the replacement. No such scholar ever brings forward a Hadith in which the Holy Prophetsa talked about the abrogation of a particular verse and that nobody should act upon it. All such beliefs are merely views and opinions.
Any verse not understood by a Muslim scholar was considered abrogated and whoever understood that particular verse declared it unabrogated. It is for this reason that scholars are not unanimous on the amount of abrogated verses and accordingly, the total abrogated verses range from 5 to 1,100.
The founder of the Ahmadiyya Muslim Jamaat, Hazrat Mirza Ghulam Ahmadas proved from two verses that the verses of the Holy Quran cannot conflict with one another. Now, whoever is against contradictions in the Holy Quran cannot possibly believe in naskh – abrogation in the Quran. The concepts of contradictions in the Quran and abrogation therein are both intertwined.
The very first criterion, as mentioned by the Promised Messiahas, for interpreting meanings of the Holy Quran was:
“So, when we interpret a verse of the Holy Quran in a certain way, we should try to find out whether or not there are other testimonies present in the Holy Quran which support this interpretation. If there are no other testimonies, and the interpretation is found to be clearly opposed to some other verses, then we should conclude that this interpretation is false, for there is no possibility of contradiction in the Holy Quran.” (Blessings of Prayer, p. 28)
In this extract Hazrat Mirza Ghulam Ahmadas has clearly shunned the notion of conflict among Quranic verses and in doing so, his belief in the abrogation of verses becomes an improbability.
اَللّٰهُ نَزَّلَ اَحْسَنَ الْحَدِيْثِ كِتَابًا مُّتَشَابِهًا
“Allah has sent down the best Message [in the form] of a Book, [whose verses are] mutually supporting.” (Surah al-Zumar, Ch.39: V.24)
Regarding the above verse, Hazrat Ahmadas says in his book, Al-Haq Mubahisa Ludhiana (The Ludhiana Debate):
يعني ذالك الكتاب كتاب متشابه يشبه بعضه بعضا ليس فيه تناقض و لا اختلاف مثني فيه كل ذكر ليكون بعض الذكر تفسير البعضه
“This book’s verses and subjects are mutually supporting and similar. There is no contradiction or conflict in it. Every guidance and advice has been presented repeatedly, the purpose of which is that one verse may explain another.” (Al-Haq Mubahisa Ludhiana, Ruhani Khazain, Vol. 4, pp. 37-38)
Here, the Promised Messiahas explicitly says that by calling it “kitaban-mutashabihan” (a book with mutually supporting verses and subjects), God Almighty declares that “there is no contradiction or conflict in it” and that the verses all support one another rather than conflict.
At another place, Hazrat Ahmadas explains the aforementioned verse in the following words:
“The special feature of this book is that it is mutashabih, that is, its teachings do not conflict with one another, nor do they contradict God’s law of nature; the teachings of this book are perfectly apt for man according to the excellences required for his nature and physical state.” (Karamatus-Sadiqin, Ruhani Khazain, Vol. 7, p. 57)
If there is no contradiction in the Holy Quran, according to Hazrat Ahmadas, then there can be no abrogation in the Quran. If verses of the Quran have been abrogated, it is necessary for verses to contradict in meaning.
Hazrat Ahmadas says in one of his writings:
“The Quran is pure of any contradiction and conflict. God Almighty says in the Holy Quran, ‘Had it been from anyone other than Allah, they would surely have found therein much disagreement’ (Surah al-Nisa, Ch.4: V.83). Through this, God Almighty shows that conflicts cannot be found in the Quran for it is the Book of God and its status is far exalted than that. When it is proven that the Book of God [the Holy Quran] is pure from any conflict, then it becomes incumbent on us to not choose a method in its tafsir [interpretation] that proves conflicts and contradictions.”
Through these two verses, Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Imam Mahdi proved that there can be no conflict between verses of the Quran without going against these verses.
Hazrat Mirza Bashiruddin Mahmud Ahmadra, Khalifatul Masih II, Musleh-e-Maud, says:
“The Promised Messiahas came and told us that the Quran must be followed to the letter – from beginning to end; from the ‘b’ of bismillah to the ‘s’ of ‘al-nas’. The Holy Quran is a standing instruction for us all and it must be followed till the Day of Judgement. I vividly remember Huzooras saying, ‘If someone believes that there is a chance that certain verses of the Quran have been abrogated, then what need is there for such a person to reflect and ponder over the meanings of the Holy Quran and try to act upon them? Such a one would say, “If there are such verses in here that are abrogated, then why waste my time by trying to fathom them? It is possible that the verse I reflect on may eventually turn out to be abrogated.” But whoever says that the entirety of its text is pure from abrogation and every iota must be obeyed, they will try to understand it and in this manner the Quran will become a means of enhancing his awareness.’” (Tafsir-e-Kabir, Vol. 2, p. 97)
In light of the above-mentioned stance of the Promised Messiahas, the Ahmadiyya Jamaat rejected the notion of naskh (abrogation) in the Quran.
During Hazrat Ahmad’sas life, the Review of Religions (Urdu), which was published under his supervision, published a series of articles against the concept of naskh in 1907.
(Research by a panel of scholars at the Research Cell, Rabwah)
22-28 March
22 March 1897: The Promised Messiahas wrote a detailed announcement which bore principle guidelines for the loyalty of citizens towards their government. This piece can be seen as an efficient outreach effort.
23 March 1889: The Promised Messiahas accepted the first Bai‘at in Ludhiana, at the house of Hazrat Sufi Ahmad Jan in Muhalla Jadid on 20 Rajab, 1306 AH. The building in which the foundation of the Ahmadiyya Jamaat was laid was a small, unpretentious one. Hazrat Ahmadas sat in a corner of the room, Hazrat Sheikh Hamid Alira was posted at the door and the Companionsra were called in as Huzooras desired. Hazrat Maulvi Nuruddinra was called in first. Then were called Hazrat Mir Abbas Alira, Hazrat Mian Muhammad Husain Moradabadira and Hazrat Mian Abdullah Sanaurira. One or two more were thus called in as named by Huzooras, after which Hazrat Sheikh Hamid Alira was told to admit them one by one. At the beginning, the Bai‘at was taken of each person in private, but afterwards people entered the Bai‘at even in groups.
The ceremony was very simple. Huzooras sat on the covered floor, stretched out his right hand and held the right hand of the disciple who repeated after Huzooras. The words of the Bai‘at were as follows:
“I repent today, at the hand of Ahmad, of all the sins and bad habits to which I was addicted, and most truthfully and solemnly do I promise that, to the last day of my life, I shall eschew, to the best of my ability, all manner of sin. I will hold my faith above all worldly considerations. I shall try as far as I can to observe the ten conditions of Bai‘at laid down in the leaflet dated 12 January 1889. I seek forgiveness of God for my past sins.”
These words were repeated in Urdu; and after this, the following words were repeated in Arabic:
اَسْتَغْفِرُاللّٰهَ رَبِّيْ ، اَسْتَغْفِرُاللّٰهَ رَبِّيْ ، اَسْتَغْفِرُاللّٰهَ رَبِّيْ مِنْ كُلِّ ذَنْبٍ وَّ اَتُوْبُ اِلَيْهِ۔ اَشْهَدُ اَنْ لَّا اِلٰهَ اِلَّا اللّٰهُ وَحْدَهُ لَا شَرِيْكَ لَهُ، وَاَشْهَدُ اَنَّ مُحَمَّدًا عَبْدُهُ وَ رَسُوْلُهُ۔ رَبِّ اِنِّي ظَلَمْتُ نَفْسِيْ وَاعْتَرَفْتُ بِذَنْبِيْ فَاغْفِرْلِيْ ذُنُوْبِيْ فَاِنَّهُ لَا يَغْفِرُ الذُّنُوْبَ اِلَّا اَنْتَ۔
“I seek pardon from Allah, my Lord; I seek pardon from Allah, my Lord; I seek pardon from Allah, my Lord, for all my sins, and turn to Him. I bear witness that there is none worthy of worship except Allah; He is One and has no partner. And I bear witness that Muhammad is His servant and messenger. O my Lord, I have wronged my soul and I confess all my sins. Pray forgive me my sins as there is none other who can forgive.”
The Promised Messiahas then lifted up both his hands in prayer. The disciple also did the same. When the prayer was finished, the ceremony was completed.
25 March 1895: A solar eclipse occurred in the Western world. This eclipse was not visible from Qadian, but when the eclipse occurred, the date in Qadian was 28 Ramadan 1312 AH.
25 March 1898: The Promised Messiahas wrote a letter to Hazrat Seith Allah Rakha Abdur Rahmanra, which shows that Huzooras was experiencing ill health in those days. Moreover, on 28 March, in another letter, Hazrat Ahmadas mentioned the same condition of his health persisting.
26 March 1891: The Promised Messiahas challenged the scholars of the age to have a written debate.
28 March 1884: The Promised Messiahas had a close relationship with Hazrat Sufi Ahmad Jan. It is reported that the righteous people of Huzoor’sas era had already requested him to accept Bai‘at (spiritual allegiance) before 1889. Hazrat Sufi Sahib was one of those who requested this. The Promised Messiahas sent him a letter and added that after he had written the letter, the following Persian couplet of an eminent personage came to him as a revelation:
هرگز نميرد آنكه دلش زنده شدبعشق
ثبت است بر جريده عالم دوام ما
“Never dies the one whose heart has come alive with love. Our permanence is inscribed on the pages of the universe.”
Remarkable works of the Promised Messiah a.s.
The tasks achieved by Hazrat Mirza Ghulam Ahmad, the Promised Messiahas, as explained by Hazrat Musleh-e-Maudra, are as follows (all these are explained in detail in the Remarkable Works of the Promised Messiahas):
1. Prove the existence of God
2. Form a Jamaat
3. Remove all forms of Shirk
4. Explain true nature of divine revelation
5. Describe works of angels
6. Debunk false notions about works of prophets
7. Explain divine miracles
8. Restore the splendour of Islamic Shariah
9. Reform concepts of worship and prayer
10. Rebut contradictions in Islamic Jurisprudence
11. Re-establish rights of women
12. Reformation of human actions
13. Provide means for progress of Islam
14. Explain ways of attaining social peace
15. Present reasonable explanation of life after death
Observing the need of reminding and enlightening humanity regarding the significant works of the Promised Messiahas, Hazrat Khalifatul Masih IIra delivered an awe-inspiring lecture at Jalsa Salana Qadian on 28 December 1927, later published in the form of a book by the title Hazrat Masih-e-Maud Ke Karnamey (Remarkable Works of the Promised Messiahas).
Hazrat Musleh-e-Maudra stated that the subject of this discourse was so closely associated with the Jamaat that it could be considered a question of life and death. Moreover, he emphasised the need of focusing on the works of the Promised Messiahas so that the world could realise the truth and start believing in the Promised Reformer. An outline of the incredible works highlighted in this book is given below.
The primary work of the Promised Messiahas – that is carried out by every prophet of God Almighty – was that he proved the existence of a Living God and manifested every attribute of God by signs and miracles. At the time of his advent, God was hidden from the eyes of the world.
The Promised Messiahas unveiled God Almighty to the world through His attributes and showed signs bestowed upon him by God Himself. For instance, he received a revelation which states:
“A warner came unto the world, but the world accepted him not; yet God shall manifest His favour and demonstrate his truth with powerful assaults.”
These prophetic words were revealed to him before he was divinely commissioned and assigned the task of reforming those who had gone astray in the latter days. Nobody at that time would have imagined the grandeur of the fulfillment of this prophecy.
There were, in fact, five prophecies within this divine revelation. Firstly, it was prophesied that the Promised Messiahas would live and claim that he was appointed by God Almighty; secondly, that the world would reject his claim; thirdly, that the world would not show ordinary opposition, but in fact it would carry out all kinds of assaults; fourthly, that God Almighty would Himself turn down every attack executed against him and lastly, that the truth of the Promised Messiahas would be established. Against all odds, every word of this divine revelation was fulfilled.
The second work which was performed by the Promised Messiahas was that he created a flourishing Jamaat. One can assess the magnitude of incredible works of his Jamaat by just comparing its resources with its achievements. Even those newspapers which were not associated with the Jamaat used to write that Jamaat-e-Ahmadiyya was the only Jamaat which was working (for humanity). Jamaat-e-Ahmadiyya spread the message of Islam in Russia, France, Holland, Australia and England.
The services rendered by the Jamaat when the Muslims of Malkana were being converted into Hindus by the efforts of whole Hindu community are worth recalling. The conversion movement came to a dead stop and the Ahmadiyya Jamaat proved victorious.
Thirdly, the Promised Messiahas removed all those misconceptions that had become rampant among mankind with regard to the attributes of God Almighty. Apart from the followers of other religions, the beliefs of Muslims were full of misunderstandings about God. Many were indulged in idolatry, deification and some were of the view that God was the primary cause of this world, but after that, everything carries on automatically, denying His attribute of creation.
Certain people believed that the world came into existence by itself and God is only responsible for connecting the dots. Several individuals believed that God’s attribute of mercy had been suspended and His omnipotence was misinterpreted as well. There were those who believed that everything is in fact God in itself.
The Promised Messiahas presented the solution to all these delusional concepts by pointing out that God is لیس کمثلہ شیء explaining that it is beyond the bounds of possibility to perceive God Almighty by equating Him with His creation. We can only understand His Supreme Being by His own attributes. God Almighty still speaks to His chosen ones as He did in the past. He still hears their prayers as He used to hear them in old times. He manifests Himself through His signs as He did previously. Hence, the Promised Messiahas through divine help gave satisfactory explanations to remove all those misunderstandings that had become part of the society.
Fourthly, the Promised Messiahas revealed the true nature of divine revelation. There were several serious misconceptions which prevailed at his time, one of which was that revelation was either heavenly or satanic, and that the only person worthy of receiving divine revelation is a prophet of God.
Additionally, some were of the view that revelation was simply an inspiration of the mind and that God could not speak in words, ultimately believing in the cessation of revelation.
The Promised Messiahas explained that there are primarily two kinds of revelations: true revelation and false revelations.
True revelation is received by prophets, saints, mystics and momineen, whereas false revelations include satanic predictions and dreams that carry personal interests, which are experienced out of inner desires and at times through lunatic inspirations.
The Promised Messiahas highlighted the fact (through his personal experience) that divine revelation is conveyed in words, rendering it free from any doubt of uncertainty and personal inspiration. God Almighty is not dependent on material tongue to express His message, as He has created the whole universe without material hands, so He can speak without material means.
Furthermore, the Promised Messiahas eradicated the misunderstandings regarding the final word of God, the Holy Quran which was the purest of all divine revelations. He expounded that the Holy Quran bears all the necessary teachings suitable for mankind of every age and time.
Presenting unique and comprehendible interpretations of those verses of the Holy Quran which were once declared null and void, the Promised Messiahas restored the glory and grandeur of the Holy Quran. Thus, eliminating all doubts regarding the nature of revelation, the Promised Messiahas removed all hurdles between man and God.
Fifthly, the Promised Messiahas erased those wrong perceptions that had taken root in the minds of the people regarding the divine beings known as angels.
The term angel was given to the faculties of man by certain schools of thought, considering them as illusive beings. Other misconceptions were that angels perform different tasks, practically moving from place to place, and that they can also sin. Some even considered their existence worthless.
The Promised Messiahas clarified that the presence of angels is vital for mankind as they are responsible for generating virtuous ideas, and essential for the development of physical and mental abilities. Moreover, Huzooras elucidated the fact that angels perform their tasks through divine influence and that angels are responsible for the smooth running of the universe.
The sixth task performed by the Promised Messiahas was that he removed those misunderstandings which were widespread regarding the prophets of God Almighty. People used to attribute certain immoral deeds to the prophets, like lying and stealing. What’s more is that they started finding faults in the character of the Holy Prophetsa.
Many believed that it was impossible for a prophet to make any kind of mistake in the interpretation of a divine revelation, while some held the belief of prophetic intercession to the degree that all their sins would be pardoned by means of it.
There were huge misconceptions about the Jesusas. His birth was considered unique in the sense that he was above all other prophets and in fact, the son of God. His miracles were exaggerated, and his teachings were considered absolute and complete.
The Promised Messiahas restored the status of all prophets by removing general misconceptions, expressing that prophethood was awarded to those who had purified their souls through divine light and that prophets were appointed to reform humanity, thus their character was of the highest quality. He stated that intercession would be carried under the command of God Almighty and only those would be preferred who made extreme efforts to save themselves from sin.
Hazrat Ahmadas explained that the birth of Jesusas was pure and his mother was chaste. Moreover, Huzooras elucidated the fact that he was a prophet like other messengers of God Almighty and not a son of God, thereby presenting the vivid picture of the prophets of God.
The seventh work of the Promised Messiahas was that he eradicated those generally acknowledged false beliefs regarding the miracles of God Almighty. At the time, some were of the view that miracles could not happen.
The Promised Messiahas clarified that miracles could be accepted if they were present in the Holy Books provided they are not against the laws of nature. He explained that there must be a purpose to show miracles and, to some extent, there should remain some ambiguity. Hence, the Promised Messiahas removed all sorts of confusions regarding the miracles of God.
Eighthly, the Promised Messiahas restored the splendour and glory of the Islamic Shariah (Divine Law). Several groups, at the time of the Promised Messiahas and even today, consider Shariah as a burden and believe that Jesus Christas descended to relieve mankind from the shackles of Shariah. Saints had stopped practicing Shariah as they felt no need for it when they had already attained nearness to God Almighty.
There were disputes among people whether every act of the Holy Prophetsa was Shariah or if only the word of God was Shariah, neglecting the sunnah of the Holy Prophetsa altogether.
The Promised Messiahas presented it as a blessing from God Almighty and an essential source for the continuous elevation of man’s spiritual status. He clarified that Shariah can be fully understood through the practice and traditions of the Holy Prophetsa and every messenger enlightens mankind with the word of God.
The ninth work of the Promised Messiahas was that he reformed the concepts of worship and prayers. Many people considered worship related only to the soul and inferred that the body had nothing to do with it. Some stopped praying during Salat, while others were satisfied with ordinary acts of worship.
Hazrat Mirza Ghulam Ahmadas expounded that prayer and worship deeply affect both the soul and the body. Huzooras emphasised on praying during Salat because in this state a person is closest to God Almighty.
The tenth work achieved by the Promised Messiahas was to rebut those contradictions that had, with the passage of time, become part of Islamic Jurisprudence. Huzooras introduced decisive principles and stated that the foundation of Shariah was on the following:
a. The Holy Quran
b. Sunnah of the Holy Prophetsa
c. Those Ahadith which are not against the Holy Quran, Sunnah and reason
d. Thorough knowledge of Islamic Law
e. Exceptions of nature and circumstances
The prominent work of the Promised Messiahas in this respect was that he placed Sunnah and Hadith separately. Also, he made room for exceptions of nature and circumstances which are in most cases the root of certain conflicts.
The eleventh work of the Promised Messiahas was that he established the rights of women that had been confiscated before his advent. He stressed on the rights of inheritance and education for women. He showed kindness and compassion with respect to the obligation of purda because women of that time were forced to cover each and every part of their body, leaving them in extreme discomfort and difficulty.
He made the consent of women compulsory in the condition of legitimate marriage once again and emphasised on giving every right due to them on every level. The Promised Messiahas reinstated the position of women in the society, which had been taken away from them regardless of the beautiful teachings of Islam.
The twelfth work of the Promised Messiahas was the reformation of human actions, vital for salvation and deliverance from sin. Hazrat Ahmadas clarified through the blessed teachings of the Holy Quran that man by nature is good and virtuous, thereby rejecting the claims of Christianity that original sin was inherited in every human. Huzooras denied the concept of reincarnation, explaining that salvation is attainable within this world, and that God Almighty, through the instinct of love and fear, assisted mankind to save themselves from sin, eventually attaining the life of eternal happiness. Thus, the Promised Messiahas laid down golden principles, taking into account the teachings of Islam to help reform man’s soul and spirit.
The thirteenth work of the Promised Messiahas was that he provided the ways and means for the progress of Islam and Muslims. He restarted the propagation and promulgation of Islam which had for a long time come to a halt. He presented a true and vivid picture of Jihad and reminded people about the Jihad of wealth, pen and time.
The Promised Messiahas gave birth to modern ‘Ilm al-Kalam (discipline which studies the doctrines of Islam and defends them). Along with the establishment of many new theories, Huzooras proved that Arabic is the mother of all languages.
The fourteenth work performed by the Promised Messiahas was the establishment of social peace. Hazrat Ahmadas presented certain strategies that he felt were vital for the restoration of peace in the world. He emphasised that the followers of one religion should not abuse the holy and sacred entities or persons of other religions and considered intolerance the root of all conflict and disorder. Moreover, he stressed on presenting the good teachings of one’s own religion rather than criticising others. The Promised Messiahas laid emphasis on achieving progress through peaceful cooperation with the government of the country, not through rebellious and factitious behaviour.
The fifteenth work of the Promised Messiahas was that he presented a reasonable explanation of the life after death and the day of reckoning which could conceivably be offered to satisfy mankind. He explained that the ultimate objective of man is not salvation, but eternal success. He expounded that the material body of this world would stay here and decay, while the spirit or the soul would be resurrected. The soul would be given a new spiritual body that would be capable of experiencing extreme spiritual joys and spiritual pains.
Thus, the Promised Messiahas portrayed a satisfactory image of the hereafter and the Day of Judgment.
The above-mentioned works of the Promised Messiahas are akin to a droplet in the ocean; what he did for the betterment of mankind and revival of Islam is limitless and inexhaustible, and to this day is becoming manifest.
Comparison of religions in the works of the Promised Messiah a.s. – Part I
Hafiz Ijaz Ahmad Tahir
Lecturer, Jamia Ahmadiyya UK
We are passing through precarious times in which mankind is moving speedily away from religion, and atheistic ideologies are becoming the norm.
Even if there are some that adhere to a faith, practically they do not adhere to its true teachings. Even though their forefathers were either Christians, Hindus or Muslims, yet they have forgotten their true beliefs.
What has driven them away from religion? What tool can be used to change the course of our society in which religion is seen to be the only means of salvation?
The Promised Messiahas in his writings has stated that all previous divine scriptures, and all founders of faiths were from God Almighty. Hindus, Jews and Christians all were divinely guided at their appointed times, so what changed their course?
Man has a natural instinct to find his Creator and is attracted to an Omnipotent Being. If religion does not serve the purpose of bringing man closer to his Creator, then surely there would be a need for its replacement. Just as history changes, similarly religions also began to divert from their original teachings towards the supernatural and fictitious tales. Such religions most surely could not serve the purpose of uniting man with his Lord.
Therefore, to understand and recognise a true religion, the Promised Messiahas presented various criteria. If one is to ponder over these, man not only finds the true religion, but in fact he is able to have communion with God, which is the essence of religion and the purpose of its revealed book.
Hazrat Mirza Ghulam Ahmadas, the Promised Messiah not only addressed followers of religion, but he also spoke out to atheists stating that philosophy, science and study of the universe can lead one to recognise a creator, yet it cannot grant certainty that there is a God. This journey from recognising the need of a Creator to attaining the certainty that there is a God can only be through a living religion i.e. a religion that gives evidence of a living God. The only living religion that provides such evidence of a living God is Islam.
The defects within all religions was part of destiny, hence the demand for a perfect and universal religion and revealed scripture that fulfilled the needs of humanity till the Day of Judgement was needed, and it is our claim that this is to be found in Islam and the Holy Quran.
The Promised Messiahas was a champion in the field of comparative studies of religions. Allah the Almighty conferred upon him the title of “Sultan-ul-Qalam”.
Hazrat Mirza Ghulam Ahmadas stated:
“Allah the Almighty has named this humble one ‘Sultan-ul-Qalam’ [King of the Pen] and has called my pen the Zulfiqar [name of sword] of Alira.” (Tadhkirah, p. 333)
He further stated:
یدِ بیضا كہ با او تابندہ
باز با ذوالفقار مى بینم
[I see his hand shining like the white hand of Moses; And in his hand I see the Zulfiqar.] “In respect of incontrovertible arguments, his adroit hand flashes like a sword. Then I see him with the Zulfiqar. There was a time when Hazrat Alira held the Zulfiqar in his hand; but Allah, the Exalted, will bestow Zulfiqar upon that Imam in such a manner that his luminous hand will accomplish that which in the past had been accomplished by Zulfiqar. Thus, his hand will be as if it was the Zulfiqar of Alira that has reappeared. This is an indication that the said Imam will be Sultan-ul-Qalam and his pen will serve as Zulfiqar. This prediction is an exact translation of a revelation vouchsafed to me, which was published ten years ago in Barahin-e-Ahmadiyya. It reads: ‘Kitab-ul-Wali Zulfiqar-e-Ali’, which means that the book of this saint is the Zulfiqar of Alira. Here the reference is to myself, and, on account of this, in many a vision I have been called ghazi [God’s warrior] and there are allusions to this in Barahin-e-Ahmadiyya and in other places.” (Nishan-e-Asmani, Ruhani Khazain, Vol. 4, p. 399)
This prophecy was fulfilled to the letter and everyone can bear witness to the fact that Hazrat Ahmadas was the King of the Pen. He authored over ninety books in the defence of Islam and revived Islam to its pure and original teachings. These spiritual treasures are read by people daily and continue to bring people to Islam today.
Hazrat Mirza Ghulam Ahmadas came to the world in a time when he had to challenge and face adherents of all faiths and also those who had no faith. He particularly answered many erroneous beliefs from Hindus, Christians and Muslims, whilst presenting and proving the true realities of their religions.
The Promised Messiahas said in his Urdu lecture, later compiled as a book and translated into many languages, The Philosophy of the Teachings of Islam:
“I shall today set forth the merits of Islam. Before I proceed to do so I deem it proper to announce that I have made it obligatory upon myself that whatever I state will be based upon the Holy Quran which is the word of God Almighty. I consider it essential that everyone who follows a book, believing it to be revealed, should base his exposition upon that book and should not so extend the scope of his advocacy of his faith as if he is compiling a new book …It is incumbent upon me not to state anything which is not comprehended in the Quran and to set forth everything on the basis of its verses and in accord with their meaning and that which might be inferred from them, so that those attending the conference should encounter no difficulty in carrying out a comparison between the teaching of different religions. As all those who believe in a revealed book will also confine themselves to statements comprised in their respective revealed books”. (The Philosophy of the Teachings of Islam, pp. 1-2)
The Promised Messiah focusing on this rule mentioned that there should be a clear claim from a revealed book to establish the matter of discussion. In fact, one should not only present such a claim but also provide arguments through their revealed book as well. If the book does not clearly make a claim, then its followers cannot support the ideology through arguments.
While mentioning this point, the Promised Messiahas says in one of his books:
“…To establish the truth of any religion – that is to say, to prove the fact that that religion is from God – it is necessary that it must possess two types of supremacies.
“First: That such a religion should be so comprehensive, perfect, complete, and free from defect in its doctrines, teachings, and commandments, that reason should fail to propose anything better; and no defect or deficiency be seen in it. And, in this perfection, it should triumph over all other religions; that is to say, no other religion should be its equal in these excellences. This is the claim that the Holy Quran itself has put forward:
اَلْیَوْمَ اَكْمَلْتُ لَكُمْ دِیْنَکُمْ وَاَتْمَمْتُ عَلَیْکُمْ نِعْمَتِىْ وَ رَضِیْتُ لَكُمُ الْاِسْلَامَ دِیْناً
Meaning that, today I have perfected My religion for you and have completed My favour upon you, and I have chosen Islam to be your faith [Surah al-Maidah, Ch.5: V.4]; that is to say, you should be established upon that reality which is contained in the word ‘Islam’, an explanation of which has been given by God Almighty Himself with reference to the word ‘Islam’.
“In this verse it is stated clearly that only the Holy Quran has conferred the perfect teaching and in the time of the Holy Quran alone could the perfect teaching have been bestowed. Thus, this claim of perfect teaching that the Holy Quran has made was its unique right; apart from it no other heavenly book has made such a claim.
“As is manifestly clear to all observers, both the Torah and the Gospel refrain from making this claim. The Torah contains a statement of God Almighty that ‘I will raise a Prophet from among your brethren and will put My Word in his mouth, and whosoever will not hearken unto his Word I will require it of him.’ [Deutronomy, 18:18-19].” (Barahin-e-Ahmadiyya Part V, p. 3)
Taking the Gospels on this account, the Promised Messiahas says,
“Similarly, the Gospel has nowhere claimed that its teaching is perfect and comprehensive. On the contrary, it has clearly and openly admitted that ‘there were yet many more things worthy of being said, but you cannot bear them; however, when the Paraclete comes, he shall disclose all things.’ [John, 16:12-13]” (Barahin-e-Ahmadiyya Part V, p. 4)
Thus, Mosesas confessed the incompleteness of the Torah and drew attention to the teachings of the prophet who was to come. In the same way, Jesusas admitted the incompleteness of his teaching and said that the time had not yet come for the perfect teaching to be disclosed, but that when the Paraclete arrived, he would set forth the perfect teaching.
In contrast the Holy Quran does not, like the Torah and the Gospel, leave the matter for another book to complete but announces the perfection of its teaching in the words.
Thus, this merit which the Promised Messiahas set forth presenting any argument in favour of any religion put scholars and preachers in great difficulty to face the Promised Messiahas, and wherever they dared to take up this challenge, they were defeated.
Musleh-e-Maud: The Prophecy and its Fulfillment (22 February 2019)
Friday Sermon
22 February 2019
Musleh-e-Maud: The Prophecy and its Fulfillment
After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
These days Yaum-e-Musleh-e-Maud [Musleh-e-Maud Day] is being commemorated in the Jamaat, i.e. regarding the fulfilment of the prophecy in which God Almighty gave glad tidings to the Promised Messiahas of a promised son. God Almighty said regarding this son that He would be one who possessed special qualities, a true servant to his faith, would attain a long life and would continue the mission of the Promised Messiahas.
This prophecy was made on 20 February 1886 and is an extraordinary sign for the truthfulness of the Promised Messiahas and that God Almighty’s support was with him. Thus, within the time period stated in the prophecy, this son was born on 12 January 1889 and was named Mirza Bashiruddin Mahmud Ahmad, to whom God Almighty bestowed the mantle of Khilafat after the demise of Hazrat Khalifatul Masih Ira.
I shall present some accounts from the life of Hazrat Musleh-e-Maudra and how this prophecy was truly fulfilled in his person. However, before doing so I shall present the words of the Promised Messiahas with regard to the significance and truthfulness of this prophecy. This prophecy was not just the birth of a son, rather it was to foretell the birth of an extraordinary son who would lay the foundations to a spiritual revolution in the world.
As I have mentioned, I shall present the Promised Messiah’sas response to his critics and this can truly be understood if one reads it in his own words. The Promised Messiahas states:
“One should carefully deliberate that this is not simply a prophecy, but a magnificent heavenly sign which the Benevolent God manifested to prove the truthfulness and grandeur of our compassionate and merciful Holy Prophet Muhammad, the Chosen One, peace and blessings of Allah be upon him. And the truth is that this sign is a hundred times more grand, lofty, complete, superior and perfect than the sign of bringing the dead back to life, because reviving one from the dead is that one prays and asks for the soul to be brought back; such reviving of the dead has been attributed to the Messiah and some other prophets in the Bible, regarding which the critics greatly object to.
“Aside from these rational and textual arguments, the fact is that the corpse would only be revived and stay alive for a few minutes, and would once again depart from this world, and leaving its loved ones to mourn once again – a soul whose return to the world profited neither the world, nor granted the soul itself any peace, nor any delight to its loved ones. Thus, if a soul did in fact return to this world through the prayer of the Messiah, then in reality, its returning and staying in the world are one and the same. And if, for the sake of argument, the soul returned and remained in the body even for some years, even then, what benefit could the imperfect soul of a morally corrupt or materialistic person grant the world, who is no different to fellow men?”
Regarding the prophecy of Musleh-e-Maud, the Promised Messiahas explains that if it were true that prophets of the past revived the dead; it was only temporary, and furthermore, the ones being brought back were ordinary people.
However, the Promised Messiahas further says:
“Through the grace and beneficence of God Almighty, and by virtue of the blessings of the Seal of the Prophetssa, the Benevolent God accepted this humble one’s prayer and promised to send such a holy spirit, whose outer and inner blessings would be manifested throughout the world.
“Hence, even though this sign is seemingly equal to granting life to the dead, however, upon further reflection, it is evident that this sign is in fact hundreds of times greater than bringing the dead back to life. Through prayer, the soul of the dead is brought back, and in the case of this prophecy, a new soul has been acquired through the supplication of prayer.”
The Promised Messiahas states that the prayer made for a son was in fact a prayer for the birth of a new soul.
“However, there is an enormous difference between those souls and this one. Those who merely pose as Muslims, but in fact have abandoned the faith, do not rejoice at witnessing the miracles of the Holy Prophetsa being fulfilled. Rather, they are deeply grieved as to why such an event transpired.” (Majmu‘ah Ishtiharat, Vol. 1, pp. 114-115)
The Promised Messiahas mentioned this in Tabligh-e-Risalat. The Promised Messiahas stated that he did not supplicate to be granted an ordinary soul. Rather he prayed for a sign, as a result of which God Almighty gave glad tidings of a son who possessed numerous qualities. The tidings of such a glorious son were given, “who would attain a long life, be extremely intelligent and bright and possess grandeur, majesty and wealth. Nations would obtain blessings from him. He would be filled with secular and spiritual knowledge. He would be endowed with an extremely profound understanding of the Word of God, i.e. the Holy Quran. Furthermore, he would utilise this God-given understanding and would serve the Holy Quran in such a magnificent manner that he would enlighten the world about the true status of the Word of God. He will be the means of procuring the release of those held in bondage; He will be Aalam-e-Kabab, meaning such universal catastrophes would occur during his lifetime that it will torment the entire world. His fame will spread to the ends of the earth.” (Swaneh Fazle Umar, Vol 1, pp. 53-54)
We are a witness to the universal catastrophes, such as the ones mentioned in the prophecy which occurred during the era of Hazrat Musleh-e-Maudra in the form of the two world wars as well as other calamities. Then, as far as the spreading of his fame is concerned, his fame spread to the corners of the earth by establishing new missions, doing tabligh [preaching the true message of Islam] and by spreading the message of Islam to various other countries of the world during his lifetime. As a matter of fact, in relation to this prophecy, we see that this is continuing even today. As I mentioned, I will now briefly speak about the life and character of Hazrat Musleh-e-Maudra.
As far as his education is concerned, after completing his first reading of the Holy Quran, he enrolled in an official school and had the opportunity to acquire secular education, but despite this he still required extra help and for this tutors would teach him Urdu and English at home.
Hazrat Pir Manzur Muhammad Sahibra taught him Urdu for some time. The tutors that were appointed to teach him at home included Pir Manzur Muhammad Sahibra, who taught him Urdu for some time. Following this, Maulvi Sher Ali Sahibra taught him English. In the biography Swaneh Fazle Umar, Hazrat Khalifat-ul-Masih IVrh has penned an interesting account in relation to the condition and nature of this education, which is befitting to hear in the words of Hazrat Sahibzada Mirza Mahmud Ahmad Sahib himself.
In his own words, Hazrat Musleh-e-Maudra writes about the condition of his education:
“In relation to my education, Hazrat Khalifatul Masih Ira conferred the greatest favour upon me. Since he was a physician and also aware of the fact that owing to my poor health, I was unable to look at a textbook for too long, therefore, his method of teaching was that he would seat me beside him and say, ‘Mian! I will read and you continue to listen.’ The reason for this was that in my childhood, a severe form of trachoma formed in my eyes (which is an ailment of the eye) and I suffered from pain in my eyes for a consecutive period of three to four years. Due to the effects of trachomatous concretions, I had such severe pain in my eyes, the doctor said that I would eventually lose my eyesight. Upon this, the Promised Messiahas started to particularly pray for my health and also began to observe fasts.”
Hazrat Musleh-e-Maudra further states:
“At this moment, I do not recall how many fasts he observed. In any case, he observed three or seven fasts. When he was about to break his last fast and placed something in his mouth in order to open the fast, I suddenly opened my eyes and exclaimed that I am able to see.
“However, the result of this illness and its repeated outbreaks was that the sight in one of my eyes weakened significantly. Hence, I am unable to see properly through my left eye. I am able to see ahead of me, but I am unable to read a book. If a person who I know is sitting two or four feet away, I am able to recognise him. However, if an unacquainted person is sat there, I am unable to see his face. Only my right eye is fully functional. However, trachomatous concretions formed in this eye as well and its severity was such that I would spend many nights awake due to it.
“The Promised Messiahas told my teachers that I was to be educated according to my wishes. I should study as much as I can and that I should not be forced to study because my health did not permit me to bear the burden of education.
“The Promised Messiahas would constantly advise me to simply study the translation of the Holy Quran and Bukhari from Hazrat Maulvi Sahib (that is, from Hazrat Maulana Nuruddin, Hazrat Khalifatul Masih Ira). In addition to this, the Promised Messiahas also said that I should study medicine, as this was an ancestral practise.”
Hazrat Musleh-e-Maudra further states:
“Master Faqeerullah Sahib … was our mathematics teacher in school. He used to solve questions on the board in order to explain them to the students. However, I was unable to see it due to my weak eyesight. The reason for this was that my eyesight did not function well enough to see the board. Aside from this, I was unable to look at the board for too long as my eyes became tired. Due to this, I used to consider it useless to sit in the class. If I ever wished to leave, I did so and at times I did not.
“Once, Master Faqeerullah Sahib made a complaint about me to the Promised Messiahas, saying, ‘He remains absent from school and only comes occasionally.’”
Hazrat Musleh-e-Maudra writes, “I recall when Master Sahib made this complaint to the Promised Messiahas, I became scared and hid myself, not knowing how upset the Promised Messiahas would be. However, when the Promised Messiahas heard this, he said to Master Sahib, ‘It is very kind of you that you show concern for him, however I am very pleased to learn that he occasionally attends because according to me, his health is not good enough for him to study at all.’ Following this, the Promised Messiahas smiled and said, ‘We are not teaching him mathematics in the hope of him opening a local shop. It makes no difference whether he learns mathematics or not.’ He then said ‘What level of mathematics did the Holy Prophetsa and his Companions study? It is good if he attends school, but if he does not, he should not be forced.’
“When Master Sahib heard this, he returned. I started to take even more advantage of this leniency and stopped attending school altogether. I would go to school once or twice a month. Hence, I was educated in this manner, but at the same time I had some constraints. Apart from suffering from the ailments of the eyes, I also had complications with my liver and for this I had to drink water extracted from mung beans [a form of lentils] or saag [green leafy vegetable] for six months at a time. On top of this, I had an enlarged spleen and red iodide of mercury was used to massage it. This was used for massaging my neck also as I suffered from tonsillitis. Hence, I had trachomatous concretions, problems with my liver and an enlarged spleen. In addition to this, I used to get a fever which would last for six months. My elders would advise against putting too much pressure on me to study and allowed me to study as much as I wanted. One can ascertain my educational competence based on all of these factors.”
Hazrat Musleh-e-Maudra further says:
“Once my maternal grandfather, Hazrat Mir Nasir Nawab Sahibra tested my level of Urdu. My handwriting is untidy even now, but in those days, it was so bad that one could not even read what I had written. Mir Sahib attempted to decipher what I had written, but he was not able to do so.”
Hazrat Musleh-e-Maudra further says:
“The majority of my children have better handwriting. Similarities of my handwriting can be found in my daughter, Amatul Rashid’s handwriting. I had set a reward of one rupee if anyone, including Amatul Rashid herself, could read out what she had written. The condition of my handwriting was exactly the same and I was at times unable to read my own handwriting. When Mir Sahib examined my paper, he became irritated and said: ‘This writing is all scrambled and illegible.’ (Mir Sahib was quick-tempered). He became furious and took his complaint to the Promised Messiahas and incidentally I was also at home. We were already scared of Mir Sahib’s temperament (Mir Sahib was quick-tempered), and so, when Mir Sahib went to the Promised Messiahas and I became even more worried as to what would happen next. Mir Sahib came and said: ‘You do not pay any attention towards Mahmud’s education. I tested him on his Urdu. Please have a look at his paper. His handwriting is so bad that no one can read it.’ He continued in this impassioned state and said to the Promised Messiahas: ‘You do not address this matter at all and this boy is wasting his time.’ Observing Mir Sahib’s fervency on the matter, the Promised Messiahas stated: ‘Call Hazrat Maulvi Sahib.’”
Hazrat Musleh-e-Maudra further writes:
“Whenever facing a difficult situation, the Promised Messiahas would summon for Hazrat Khalifatul Masih Ira. Hazrat Khalifatul Masih Ira had immense love for me. He came and, as was his habit, he stood to one side with his head lowered in respect. The Promised Messiahas stated: ‘Maulvi Sahib, I have called you here because Mir Sahib says that it is impossible to read Mahmud’s handwriting. I would like a test to be prepared for him.’ After saying this, the Promised Messiahas picked up his pen and wrote a few sentences. He gave me the sheet of paper and instructed me to copy it. This was the simple test conducted by the Promised Messiahas. I copied this writing very carefully with full concentration. First of all, the sentences were not long, and secondly, I only had to copy it, which was very straightforward because the original was in front of me. I copied it slowly and very meticulously wrote down the Urdu alphabets ‘Alif’ and ‘Baa’. When the Promised Messiahas saw this, he stated: ‘I was perturbed by Mir Sahib’s comments, but his handwriting resembles mine.’ Hazrat Khalifatul Masih Ira was already in my favour and stated: ‘Huzoor! Mir Sahib became impassioned for no reason. His handwriting is very neat.’ Hazrat Khalifatul Masih Ira would always tell me: ‘Mian! Your health is not well enough that you can study yourself. Visit me and I will teach you in a way that you only need to listen.’ Hence, he laid great stress on this and taught me the Holy Qur’an first and then Sahih Bukhari. He did not teach me the Quran at a slow pace; rather, he used to recite the Holy Quran followed by its translation and would elaborate on anything that he felt was necessary to further explain. Otherwise, he would teach at a quick pace. He taught me the entire Quran in three months after which there was a gap in the lessons. After the demise of the Promised Messiahas, Hazrat Khalifatul Masih Ira said to me: ‘Mian! Let me finish teaching Bukhari to you.’ This is because I had previously informed him what the Promised Messiahas had stated during his lifetime which was to learn the Holy Quran and Bukhari from Maulvi Sahib. Therefore, I had started learning the Quran and Bukhari from Hazrat Maulvi Sahibra during the lifetime of the Promised Messiahas, although there were some gaps in between. Similarly, under the instructions of the Promised Messiahas, I began learning medicine from him. Mir Ishaq Sahib and I started learning medicine on the same day.”
Hazrat Musleh-e-Maudra further says:
“There was a joke about Mir Sahib which became well known in our house that on the second day (when both of us had only completed one lesson), Mir Ishaq Sahib said to his mother: ‘Mother! Please wake me up early tomorrow morning so I can go to the clinic early. Maulvi Sahib arrives a little later in the day, therefore I can go there before his arrival and write prescriptions for the patients.’ This was despite the fact that he had only been studying medicine for one day.
“In short, I learned medicine and commentary of the Holy Quran from Hazrat Khalifatul Masih Ira. He finished teaching me the commentary of the Holy Qur’an in two months. He would make me sit with him and would sometimes teach me half a part or one full part of the Quran. He would explain the commentary of certain verses as well. Similarly, he finished teaching me Sahih Bukhari in two or three months. During one Ramadan, he delivered lectures covering the entire Holy Quran throughout the month, which I was able to attend as well. I also had the opportunity to study a few Arabic magazines from him. This was the condition of my education. During those days when I was finishing this course, Allah the Almighty showed me a dream” – which was about his intellectual progress. (Swaneh Fazle Umar, Vol. 1, pp. 104-105)
Thus, from this we can understand the manner in which he was educated. However, his speeches, addresses, writings and exegesis of the Holy Quran are testimony to the fact that he was undoubtedly taught by God Almighty Himself.
Indeed, this is a great sign and proof of the truthfulness of this prophecy. Hazrat Musleh-e-Maudra delivered his first public speech during the lifetime of the Promised Messiahas at the Jalsa Salana [Annual Convention] of 1906. One can begin to understand the effect and impression this academic and scholarly speech had on the listeners through the words of a prominent companion of the Promised Messiahas – Hazrat Qazi Muhammad Zahuruddin Akmal Sahib – who was a poet and had great command over language; he stated:
“Mahmud, the brightest star and crown jewel of prophethood – may God the Benevolent protect him – stood up to deliver an address on the topic of shirk [associating partners with God]. I paid particular attention to his speech. How am I to express it in words? It was an ocean of eloquence, flowing with great force. Undoubtedly, to have such sound thoughts at such a young age is no less than a miracle. In my opinion, this also is a sign of the Promised Messiah’sas truthfulness. This makes evident the grand status and beauty of the moral training he received under the guidance of the Promised Messiahas. (He spoke on matters of spiritual excellences in an extraordinary manner.” (Al Hakam, 10 January 1907) (Swaneh Fazle Umar, Vol 1, pp. 121-122)
The religious activities [in which Hazrat Musleh-e-Maudra participated], his passion, intellectual and spiritual development proved that he indeed is the fulfilment of the prophetic words ‘He would quickly grow’. Furthermore, the Promised Messiahas himself perceived this passion in him for religion. In one instance, he stated,
“Mian Mahmud has so much passion to serve his faith that at times I offer special supplications for him”. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 26)
These are the words of the Promised Messiahas. He certainly made this prayer for God Almighty to make him the very son whose glad tidings were given for God Almighty to shower His blessings so that all the glad tidings be fulfilled in his favour.
With regard to the time after the demise of Hazrat Khalifatul Masih IIra, in the biography written by Hazrat Mirza Tahir Ahmad Sahibrh, he writes in one place by stating:
“During the beginning of Hazrat Khalifatul Masih I’sra Khilafat, Hazrat Sahibzada [Mirza Mahmud Ahmadra] was 19 years of age, and when Hazrat Khalifatul Masih Ira passed away, he was entering his 26th year. I shall present some examples of the manner in which he would deliver discourses and pen his writings in his youth.
“He had developed the maturity of an experienced thinker in his thoughts and ideas. His words were entwined with profound effect, allurement and sincerity. His speech was completely free from artificiality and his writings were untainted by any kind of pretention. He had a natural fluency in his speech and his writings were like a flowing river of simplicity. He was filled with the knowledge of the Holy Quran and its cognizance to such an extent, that they would irrigate his heart and mind simultaneously. He was 19 years of age at the demise of the Promised Messiahas and regarding the first ever speech he delivered, Hazrat Maulvi Sher Ali Sahibra, a scholarly intellectual, states, ‘Another incident I wish to relate on this subject is the first speech of Huzoorra. The first address of Hazrat Khalifatul Masih IIra was during the first Jalsa Salana after the demise of the Promised Messiahas. This Jalsa was hosted in the courtyard of Madrasa Ahmadiyya and Hazrat Khalifatul Masih Ira sat to the right side of Huzoorra on the stage. The stage was positioned facing north.’
“Maulvi Sher Ali Sahib writes:
“There are two noteworthy points regarding this speech – the first point of note is that Huzoor’sra voice, delivery, tone and style of oration were very similar to that of the Promised Messiahas in that it reminded the audience of the Promised Messiahas, who had only passed away a short while earlier. There were many amongst the audience who were brought to tears as a result of the voice of the Promised Messiahas that they were hearing from the lips of his promised son, just as one can hear the voice of an unseen person through a gramophone. Owing to this, people could be seen crying and I too was amongst those who wept.
“If it is appropriate to say that one’s spirit can pass on to another, then I would say that in that moment, the spirit of the Promised Messiahas descended upon Huzoorra and was proclaiming, ‘This is my beloved son who has been bestowed to me as a sign of mercy – regarding whom it was said that he would resemble me in beauty and benevolence.’
“The second point worth mentioning with regard to this speech is that when it concluded, Hazrat Khalifatul Masih Ira – who had spent his entire life studying the Holy Quran and for whom it was a nourishment of the soul – said, ‘Mian has explained many verses in a manner which are very much new to me.’”
Maulvi Sher Ali Sahibra then writes that this was the first speech of Huzurra which he delivered before the Jamaat. In this speech, he discussed the intricacies of the Holy Quran, i.e. after the demise of the Promised Messiahas, he explained such points of wisdom, regarding which, even those well-versed in the Holy Quran such as Hazrat Khalifatul Masih Ira acknowledged that these meanings were new to him. Who could have imparted all this knowledge to this young man? Who could have taught him this wisdom and understanding at such a young age? It is the One Who stated with regard to Prophet Josephas:
وَلَمَّا بَلَغَ اَشُدَّهٗۤ اٰتَيۡنٰهُ حُكْمًا وَّعِلْمًا ؕ وَكَذٰلِكَ نَجْزِي الْمُحْسِنِيۡنَ
“And when he reached his age of full strength and attained maturity, We gave him wisdom and knowledge; and thus do We reward those who do good.”
Maulvi Sahibra says, “Huzoorra did not merely discuss ordinary matters of wisdom, rather he highlighted unique and novel insights into the Holy Quran. God Almighty states regarding the Holy Quran:
لَّا يَمَسُّهٗۤ اِلَّا الْمُطَهَّرُوۡنَ
“The translation of this is, ‘None shall touch this [Quran] except those who are purified.’ Hence, to emerge from the solitude of childhood and convey such unique and subtle points of the Holy Quran before an audience is clear evidence to the fact that he spent his childhood under the special upbringing of God Almighty and became part of ‘those who are purified’ even in his childhood.” (Swaneh Fazle Umar, Vol. 1, pp. 217-219)
A non-Ahmadi journalist has also presented his impressions with regard to his character. It is written that in March 1913, a non-Ahmadi journalist, Muhammad Aslam Sahib, travelled from Amritsar to Qadian and stayed for a few days before departing. After studying the Jamaat closely, he gave a detailed report regarding Hazrat Mirza Bashiruddin Mahmud Ahmad Sahibra saying:
“I was extremely delighted to have met Sahibzada Mirza Bashiruddin Mahmud Ahmad Sahib. Sahibzada Sahib was an extremely courteous and simple person. Alongside his politeness, he is extremely knowledgeable and possesses great understanding.
“Apart from other subjects, a conversation took place between Sahibzada Mirza Mahmud and I about the future of India. In this conversation, the view he set forth based on the history of international relations was laden with vision and reflection.”
This incident is from before his Khilafat in 1913, during the era of Hazrat Khalifatul Masih Ira.
He further writes:
“Out of love, Sahibzada Mirza Mahmud expressed his sincere desire that I should stay in Qadian for at least one week, but owing to one reason or another, I was unable to fulfil his request. However, I am extremely grateful to him for his benevolence and kindness. His purity, righteousness, profound thinking and modesty shall forever remain entrenched in my memory.”
Regarding the standard of his prayers even as a child, one of his childhood teachers, Hazrat Mufti Muhammad Sadiq Sahibra, expressed the following:
“Because this humble one had pledged allegiance to the Promised Messiahas at the end of 1890, I was constantly in and out of Qadian. I have been watching Hazrat Ulul ‘Azm [The Determined One] Mirza Bashiruddin Mahmud Ahmad since his childhood. His aptitude and disposition was always inclined towards modesty, nobility, truth and religion. Even in younger years, he had a fascination with the religious activities of the Promised Messiahas. He would often go to the Jaami‘ [Central] Mosque with the Promised Messiahas and listen to the sermon.”
He further says:
“I recall that once, when Mian Mahmud was approximately 10 years old, he was standing for prayer in the Aqsa Mosque next to the Promised Messiahas. When he went into prostration, he began weeping profusely. From an early age he possessed an exceptional bond of love for God and His Messengers.”
Then, there is another incident which illustrates the fervent state of his prayers and his habit of remaining in prostration for long periods. When elders would see this, it would evoke great wonder in them. In particular, as there was no apparent difficulty or worry that could cause it, when the people would witness the fervent and tearful state of his supplications, they would be astonished. They would wonder, after all, what could have befallen this child that causes him to secretly wake up in the night, weep profusely and saturate his prayer mat with his innocent tears?
Hazrat Mirza Tahir Ahmad Sahibrh writes in his biography of Hazrat Musleh-e-Maud that the same wonder and amazement arose in the heart of Sheikh Ghulam Ahmad Sahib as well, a new convert who had accepted Islam at the hand of the Promised Messiahas. He increased in his sincerity and faith so rapidly that he is counted amongst those pure and saintly individuals blessed with divine visions and revelation.
He used to recall: “Once I resolved that I would spend the entire night alone in the mosque, and in seclusion I would ask of my Lord all that I desired. When I arrived in the mosque, I saw that someone was already busy in prostration, and was weeping with such anguish that I was unable to focus on my own prayer. The prayer of that individual had such a powerful effect on me that I began praying, ‘O my Lord, whatever this person is imploring of you, do Thou grant it to him.’
“I stood for so long that I became tired from standing, waiting for the person to arise from his prostration. I do not know how long he had been there before my arrival, but when he lifted his head, I saw that it was Mian Mahmud Ahmad Sahib. I greeted him with Salam, shook his hand and asked him, ‘Mian, whatever did you ask from God today?’
“He replied, ‘I have only asked of God that He should revive Islam before my very eyes.’ After saying this, he proceeded back inside.
“At such a young age, the deep desire he possessed to see the day of Islam’s victory did indeed bear fruit, as God adorned him with the mantle of Khilafat in his youth.” (Swaneh Fazle Umar, Vol. 1, pp. 151)
Hazrat Sahibzada Mirza Mahmud Ahmad Sahib has mentioned a prayer of his which is published in Tasheezul Azhaan in the year 1909. He wrote an article wherein he mentions the blessings of Ramadan. After this he writes:
“I was looking for an article of Tasheezul Azhaan. In the process of searching my desk, I came across a paper containing a prayer that I had offered in the previous Ramadan.”
Mian Mahmud goes on to say:
“Upon reading this prayer, my heart was suddenly moved to encourage the members of the Jamaat to also supplicate using these words. After all, no one knows whose prayer may be accepted or when God’s grace may descend with a special majesty upon our Jamaat. I publish herein the words of that prayer to express the anguish of my own heart, so that perhaps the heart of some pure natured individual might move towards supplicating to his Lord for his own self and for the Ahmadiyya Jamaat. This indeed is my true purpose for stating this. The words of that prayer are as follows:
“O my Master, my Powerful God, my Beloved Friend, my Guide! O Creator and Originator of the Heavens and the Earth! O Controller and Regulator of water and air! O You Who – from the time of Adam to the time of Jesus – sent hundreds of thousands of spiritual guides and countless callers to faith for the guidance of the world! I supplicate You, O Exalted and Great God, Who raised a Messenger as magnificent and majestic as the Holy Prophet Muhammadsa; I implore that Gracious God Who raised a spiritual guide like the Promised Messiahas from among the servants of the Holy Prophetsa!
“O Creator of all Light and Expeller of all darkness!
“At Your threshold – Indeed! Only at Your threshold does this unworthy servant express total humility, so do Thou hear my plea and accept my prayer, because it is Your promises, after all, which have granted me strength to even have the courage to submit something before You!
“I was nothing and You created me. I did not exist and You brought me into existence. You created the four elements for my development, and created mankind for my wellbeing. When I could not even give expression to my needs, you appointed such people who were naturally concerned for my well-being. Then you allowed me to progress and increased my provisions.
“O my Beloved! My most Beloved! You appointed Adam as my father and Eve as my mother, and from among Your servants chose one whom You looked upon with honour, so that he would seek intercession and mercy for the unaware, those of little understanding and ignorant persons like me.
“I was a sinner and You concealed my sins; I was a wrongdoer and You forgave me. In each and every instance of pain and sorrow You stood by me. Whenever a tribulation befell me, You came to my aide, and wherever I could have gone astray, You held onto me and did not let me go.
“You overlooked my errors and despite my becoming distant, You only drew nearer to me. Even when I became neglectful of You, You never once forgot me. On occasions where even parents and relatives and family and friends and sympathisers prove utterly helpless, You manifested the hand of Your Divine power for me.
“When I feel sad, You lift my spirits; when I become disheartened You grant me joy. When I cry, You make me smile. There may be some who weep in the agony of being separated from You, but You Yourself revealed Your countenance to me. You vouchsafed promises to me and then fulfilled them. You have never failed to discharge Your promise. I also made promises to You, but broke them, yet You overlooked them. I do not find another soul more sinful than myself, yet I do not find another sinful person, whom You have bestowed more of Your Grace upon. I cannot even imagine any other being more benevolent than You.”
He further says whilst addressing God Almighty, “I cannot even imagine a person more benevolent than You. Whenever I fall at Your threshold and lament and cry, You always hear my call and accept it. I have never witnessed that You have rejected any prayer that I supplicated in a state of helplessness. O my Lord! With the utmost fervency and heartfelt anguish, I fall at Your threshold and I supplicate to You, begging of You to hear my prayer. My Lord! Holy art Thou! My people are heading towards ruin, save them from this destruction. If they call themselves Ahmadis, how can they ever forge a connection with me until their hearts and inner selves become pure? Until they become immersed in Your love, what connection do I have with them? Thus, O my Lord! Manifest Your attributes of Rahmaniyyah [graciousness] and Rahimiyyah [mercy] and purify them. Instil within them the passion and spirit of the Companionsra so they become anxious to serve the faith, and their words and actions become refined and pure. [O Lord] May they sacrifice themselves for Your sake and remain devoted to the Holy Prophetsa. May the prayers of Your Promised Messiah be accepted in their favour and may his pure and true teachings become embedded in their hearts. O my Lord! Save my people from all trials and grief; safeguard them from all kinds of calamities that may befall them and ensure that great, noble people are born among them. May they become a nation that You are pleased with and become a community that You have chosen for Yourself. May they be free from the clutches of Satan and may the angels continuously descend upon them. Bless this community, both in their worldly endeavours and in their faith. Amin, O Lord of all the worlds. Amin.” (Swaneh Fazle Umar, Vol. 1; pp. 309-312)
As I mentioned earlier, this prayer was from 1909. At that time – during the Khilafat of Hazrat Khalifatul Masih Ira – he was only 20 years of age. Even then, his heart possessed a profound sympathy and anguish to serve his faith and his people.
May God Almighty shower His endless Mercy on his soul for he spent day and night in spreading the religion of the Holy Prophetsa and the mission of his Ardent Devotee – the Promised Messiah and Mahdias – and having fulfilled his pledge, he returned to his Lord. May God Almighty enable us to understand and recite this heartfelt prayer of his, and may we fulfil the rights of being an Ahmadi. May God Almighty enable us to do so.
(Originally published in Al Fazl International, 15-21 March 2019, pp. 5-9. Translated by The Review of Religions)
A prophecy fulfilled – The Tsar in agony and distress
In the remote village of Qadian, India in the year 1905, a humble man was blessed with true visions and given knowledge of the unseen as God spoke to him.
At that time when this prophecy was made, few could have believed such misfortune would fall upon humanity let alone the Tsar – the ruler of the largest and one of the most powerful nations of that time. However, this prophecy proved to be true, manifesting in the First World War and the miserable end of Tsar and his family.
Tsar – agony and distress
Travelling back in time and reaching the end of 19th century, we can explore the extraordinary lives, the agony and trauma and tragic deaths of the last Tsar of Russia, Nicholas II and his family.
The exhibition in the Science Museum, London is set up from 21 September 2018 to 24 March 2019 to reveal the turbulent backdrop of social upheaval and war between 1900 and 1918.
Facts have been disclosed about the rare blood disorder of the Tsar’s son Tsarevich Alexei, mental health of Tsarina and the fear and anxiety of the Tsar to uncover the science behind one of the greatest mysteries of the 20th century; all this in The Last Tsar, Blood and Revolution exhibition.
Today, some of the striking buildings in Russia are in the city of Saint Petersburg located on the Baltic Sea. It was the imperial capital for two centuries and established by Tsar Peter the Great in 1703 CE, who named it after his patron Saint Peter, so it was called Saint Petersburg instead of Nyen, which was its previous name.
The city’s first building was the Peter and Paul Fortress. In 1712, Peter the Great moved the capital from Moscow to Saint Petersburg and wanted to make it a defensive city for Russia. Until today, it has had a sinister history and never served its defensive purpose.
Another significant building is Saint Peter and Paul Cathedral, the burial place of all tsars from Peter I to Alexander III (but not Peter II). However, the remains of the last tsar, Nicholas II and his family and entourage were re-buried here in the side chapel of Saint Catherine on 17 July 1998, the 80th anniversary of their death.
Today the icon of the city is the tall tower of the fortress seen across the Neva River. An important city worth mentioning is Yekaterinburg that lies east of the Ural Mountains. It was given this name by Tsar Peter the Great after his wife Yekaterina, who became Catherine I after Peter’s death.
Today the significance of this city is that following the Oct Revolution the family of the deposed last Tsar Nicholas II were sent to internal exile in Yekaterinburg where they were imprisoned in the Ipatiev House. The city is known for the golden-domed “Church on the Blood”, built in the early 21st century on the site of the 1918 Romanov executions. The nearby Regional Local Lore Museum includes the “Hall of the Romanovs” where the personal items of the last Tsar and his family are kept.
The Russian Imperial family called Romanov started their rule in 1613 and continued until 1917. Peter the Great (1672-1725) brought autocracy into Russia and played a major role in bringing his country into a state system. Russia became the largest country in the world, stretching from the Baltic sea to the Pacific Ocean. He founded the city of Saint Petersburg and made it a capital, thus opening a window into Europe. Later an autocracy and orthodoxy developed in the Imperial rule and there was no question of democracy, constitution and the parliamentary system at the end of 19th century during the time of Alexander III (1881-1894) who was succeeded by his son Nicholas II (1894-1917). But the Industrial Revolution was gaining power to exert a significant influence in Russia that ultimately brought an end to the Imperial rule. Such a tragic and brutal end of the last Tsar was beyond imagination.
An autocratic ruler
In 1894, 26-year-old Romanov Nicholas II ascended to the Russian throne. He was married to Alexandra, a German lady and Queen Victoria’s granddaughter. It was a loving family with four healthy daughters. In his diary, Nicholas wrote:
“No more separation. At last, united for life and when this life [ends], we [shall] meet in the other world to remain together for all eternity.”
But the first ten years of their reign were marked by great pressure to provide a son and a heir. A person like Nicholas II who was not only emperor but had a number of titles – including By the Grace of God Emperor Nicholas II, Autocrat of all Russians (on one silver ruble coin), Tsar (an archaic Slavic title), Great Authority and Power – was greatly upset and disturbed without a son.
As for Tsarina, she was under great stress to give the nation a male heir – the future supreme ruler of Russia. With the birth of each daughter, her stress and anxiety increased. Her husband Tsar Nicholas II was worried and sought treatment from experts. Her anxiety was treated with gentle medications and spas prescribed by physician Eugene Botkin (1865-1918). As time passed, Tsarina lost trust in professional medication and found comfort in faith and spiritual healing. Rumours suggested she suffered from nervous problems.
Under the Russian autocratic system, health care was provided by the church, private charities and local government. Although care was inconsistent, many hospitals and asylums adopted progressive principles that abolished restraining pressure from those with mental illnesses. But that was not the case for political prisoners.
As the socialist Marxist policies grew, a number of women were imprisoned, and many struggled in solitary confinement and against abusive male guards. Those who showed signs of anxiety were labelled hysterical and many were driven to suicide.
In the Science Museum, London exhibition is displayed the case of a 26-year-old student Maria Ventrova (1870-1897) who was detained in complete isolation at the Trubetskoy Baston Prison where you never hear any sound. Maria set herself alight with kerosene from a lamp and died from burns four days later.
This was not an isolated case. There was an “epidemic of suicide” and “revolutionary psychosis”. There were political factors as causes of mental health. But the psychological problem of Tsarina was due to great pressure from the state to have a heir for the empire. A professional medicine could not have produced a male, so spiritual healers flooded the Imperial court.
Heir for the monarchy
Tsar Nicholas II struggled to find any “spiritual” and “mystic” healer for Alexandra Tsarina to bring her out of mental stress and save his own monarchy.
In 1902, Monsieur Philippe, a so-called “miracle worker”, promised her a son, but the result was Tsarina’s “Phantom pregnancy”. It was declared that her mental state was due to some “divine powers” on “blessed souls”.
In 1904, Alexandra was blessed with Tsarevich Alexei, long awaited son and heir to Imperial Russia. But sadly, this happy jubilation turned to horror. Alexei contracted a rare blood disease called haemophilia where blood clotting is very difficult. Tsarina Alexandra was horrified as she knew it was a “royal disease” in the family of her grandmother Queen Victoria and knew that her uncle, brother and nephew had died of this disease. The news threatened to destabalise Russia. Knowledge of Alexei’s condition was kept as a state secret. The Tsar family was plunged into great fear anxiety and distress. In Nicholas II’s diary (that is displayed in the Science Museum exhibition) the birth and first bleeding episode of Alexei has been written.
Agony and fear of Tsar
The news of Alexei’s haemophilia threatened to destabilise Russia and fear gripped the Tsar and his family. Knowledge of Alexei’s condition was to be guarded as a state secret. In Russia, any disability was perceived as a divine punishment. The future tsar, who would serve as head of the church and country, should not have any disability. So, the haemophilia of Alexei was concealed from the court and public and his photos were carefully displayed. In public, he was carried by his father or safely on a royal carriage. There was never an official statement about Alexei’s condition. But when the Tsar was on holiday in Spala (present Poland) Alexei experienced a near fatal haemorrhage during a boat accident and his condition was published in 1912.
In the Science Museum, London a picture of the Tsar with the royal doctor Eugene Botkin on board the Imperial yacht is on display and the date mentioned is 1908.
Finding comfort in the closeness and safety of their family, the Tsar and Tsarina left the capital and withdrew greatly from their court life and made a comfortable home at their countryside residence. The public life of the family was secluded. Protected from the vast country they ruled, the Romanovs were gradually losing touch with it.
Alexei experienced painful haemorrhages and professional help was of little use. The agony and distress of the Tsar took him to find natural and spiritual healers who flooded the palace. The last and most notorious was Grigori Rasputin.
His power and influence on the Tsar mystified the nation. Curiosity and suspicion led to outrage as the nation was not familiar with Alexei’s condition. Rasputin considered himself a “natural healer” and was regularly visiting the Imperial family. His ability to settle Alexei’s bleeding secured his friendship with the Tsar and Tsarina. He was very unpopular at court and with public. His presence gathered rumours and damaged the Imperial family.
Another “fake” healer was a Tibetan doctor Pyotor Badmaeu (1851-1920) running a successful clinic at Saint Petersburg selling herbal medicines and alchemical remedies of Tibetan Shamons and became a regular visitor to treat Alexei’s haemophilia.
The agony and suffering, anxiety and distress of the Tsar was mentioned by Maurice Paleologue, French Ambassador to Russia in his diary which is displayed in the Science Museum, London:
“During recent months, [the] Emperor suffered from nervous maladies which betray themselves in unhealthy excitement, anxiety, loss of appetite, depression and insomnia. The Emperor would not rest until he had that quack Badmaeu.” (Diary of Maurice Paleologue, 6 November 1916)
Political turmoil for the Tsar
Nicholas II had absolute power over his country and its subjects – politically, legally and spiritually.
The Tsar’s power was regarded as sacred, universal and complete. He believed in the concept of autocracy as the foundation stone of Russian society and upheld their divine and incontestable right to rule. But this model of governing proved to be unfit in a rapidly changing and modernising society. A chain of events occurred in the social, economic and political structure of Russia that led to the tragic, yet brutal, end of the Romanovs.
Socialist organisations were gaining momentum from the end of the 19th century and many public figures, government officials and members of the royal family were murdered. In 1881, Tsar Alexander II was killed by a suicide bomber. The Church of the Savior on Blood is the spot where this attack happened in Saint Petersburg.
In January 1905, trouble in Russia had greatly upset the Tsar when 120,000 socialists, mainly workers, marched in the streets to hand over a petition to him. The soldiers fired at them and nearly 100 people died and several hundred were wounded. The activities of the revolutionists created chaos and unrest in the country and the Tsar was greatly disturbed to read about strikes in schools and factories, murder of policemen and soldiers, riots, disorder and mutiny.
He wrote to his mother:
“We are in the midst of a revolution with an administrative apparatus entirely disorganized and in this lies the main danger”. (Marvin Lyons, Nicholas II, The Last Tsar [1974])
Under these circumstances, the Tsar realised that the country was at the verge of a cataclysmic revolution because he had no option but to take a number of steps towards constitutional liberal direction. The emperor and autocrat of Russia was forced to sign the establishment of the Imperial Duma (an elected assembly) which could not function properly because the First World War developed badly for Russia. There was no reason for Russia to involve in the war, but leaders, diplomats and 19th century alliances created a climate of large scale conflict.
Brutal end of the Tsar and his family
On 30July 1914, Nicholas II of Russia took control of the army and ordered a general mobilisation of the army, which was not fully prepared. There were heavy losses. In the Battle of Tannenberg, the entire Russian army was annihilated. The Tsar lost loyal officers who could have protected the dynasty when combined forces of Germany and the Austro-Hungarian Empire counter attacked.
Although the Tsar was the commander of the army, he was a weak and incompetent leader. Historians speculate that some of his decisions led to military defeats and deaths of millions of people. Blood flowed unendingly, the ranks became thinner and thinner and the number of graves multiplied. Defeat at the front caused disorder at home. There were shortages of food and fuel. People suffered and starved.
In December 1916, the Tsar was cut off from public opinion. He was at the front while control of the capital was left with his wife Alexandra. The influence of Rasputin and Alexandra’s German background deteriorated the situation. People were very angry with Nicholas why he failed to remove Rasputin whose influence was destructive. Alexandra was even accused of harbouring treacherous sympathies towards Germany. Rasputin was murdered by a group of nobles.
On 2 March 1917, Nicholas II chose to abdicate and named his cousin Grand Duke Michael as the next Emperor of all the Russians. He issued a statement:
“In the days of a great struggle against a foreign enemy who has been endeavouring for three years to enslave our country, it pleased God to send Russia a further painful trial … In these decisive days in the life of Russia, we thought it our duty of conscience to facilitate our people the closest union possible and a consolidation of all national forces for speedy victory. In agreement with the Imperial Duma (electoral body) we have thought it well to renounce the throne of the Russian Empire and to lay down the supreme power. As we do not wish to part from our beloved son, we transmit the succession to our brother Grand Duke Michael … We call on our faithful sons of the fatherland to fulfil their sacred duty to the fatherland … May the Lord God help Russia.”
This statement was suppressed by the provincial government. The diary displayed in the Science Museum, London shows, “All around are treachery, cowardice and deceit”. (Diary of Nicholas II on the day of abdication, 2 March 1917)
Captivity, imprisonment and cold-blooded murder
Nicholas desperately wanted to go into exile in the United Kingdom following his abdication, but the Labour Party and the Liberals raised objections. Even France declined to offer asylum to the Tsar family.
On 22 March 1917, the Romanov family and their loyal servants were imprisoned in Alexander palace before they were moved to Tobolsk where they stayed in captivity between August 1917 and April 1918. They were shifted to many other places such as Mose, Omsk, Tiumen, Perm and Chelyabinsk.
In April 1918, Nicholas, Alexandra and Maria were moved to Yekaterinburg. Alexei was too ill to accompany his parents and stayed with 3 other sisters at Tobolsk until May 1918. They were then imprisoned in Ipatiev House – “The House of Special Purpose”.
The Bolsheviks had taken power in October 1917 and the Romanov’s destiny was to be decided. If alive, the Tsar would be a threat to the new power of the Soviets, speculated the leaders of the Marxist Russian Social Democratic Labour Party (Bolsheviks) who split apart from the Menshevik faction of the Second Party Congress in 1903.
The Marxist leader Lenin (in 1917) joined the Bolshevik Party to overthrow the Provincial Government. Thus, this Bolshevik Revolution of 1917 became the political power of Russia in December 1917 and planned a complete end to the Russian monarchy.
16 July 1918 saw the Tsar family under Bolshevik custody at the Ipatiev House.
On 25 July 1918, the House was empty when anti-Bolshevik forces recaptured the city. Where were the Romanovs? Who killed them? Where were their bodies taken? Were all of them murdered? The questions remained unanswered and speculations prevailed. After Ekaterinburg was recaptured from Bolsheviks, an official enquiry into the disappearance of Romanovs was launched by Ural Provincial Government.
Evidence was collected at the house and burial site and photos were taken by many investigators until Nikolai Sokolov (1882-1924) was given the task to complete the final report. The Soviet leadership confirmed the murder in 1926.
The investigation took a century, but the report of Sokolov was the only reliable document until the fall of Soviet Union in 1991. Nikolai Sokolov wrote The Murder of the Tsar Family that was published in 1925, one year after his death.
The details of the execution of the Tsar family (the Romanovs) could well have remained in shadow forever had it not been for the investigation work carried out by Sokolov whose papers later formed the basis for a further probe by the Russian and British authorities after the collapse of Soviet Union in 1991.
He wrote that the murder of the Tsar family took place on 17 July 1918 in the Ipatiev House where the family was kept since 30 April. All those close to the family were also killed, notably Eugene Botkin, Anna Deimdora, Alexei Trupp and Ivan Kharitonov. They were shot, bayoneted and clubbed under the instructions of Lenin and orders of Ural Regional Soviet Union.
The Tsar family lived in the basement from 30 April in very poor conditions and under psychological pressure and humiliating circumstances. After the brutal killings, their belongings were looted. Pyotor Voykor was to dispose of the dead bodies that were taken to the village of Ganina Yama where there was an abandoned mine. They took 750 litres of gasoline and 180 kilograms of acid (sulfuric acid) to dispose of 65 bodies so that “the world would not know what we did with them” said Pytor who was made ambassador to Poland in 1924, and was assassinated by a Russian in 1924.
It is said that two others who were directly involved in the murder of the family were attacked and killed by peasants in the immediate months after the gruesome massacre.
In July 1991, the bodies of five family members were discovered (Tsar, Tsarina and three daughters).
After forensic examination and DNA identification, the remains were laid to rest in Saint Catherine Chapel of Peter and Paul Cathedral Saint Petersburg.
The remaining two bodies of Tsarevich Alexei and one of his sister were discovered in 2007. In 2010, the Russian court ordered to re-open an investigation into the murder of Tsar Nicholas II and his family.
President Boris Yeltsin described the killings as one of the most shameful pages in Russian history, reported the Associated Press on 18 July 1998.
What happened to the Tsar and his family was a great tragedy, however what Hazrat Mirza Ghulam Ahmadas had prophesised was nothing short of miraculous and prophetic in accuracy.
Hazrat Ahmadas predicted the agony and miserable plight of the Tsar during the time of great tribulation and catastrophe. This fulfilment confirmed the truth of the Promised Messiahas.
Here is part of the poem that bears the prophecy pertaining to the Tsar given in his book Barahin-e-Ahmadiyya, Part 5:
يك بيك اِك زلزلہ سے سخت جنبش كهائيں گے
كيا بشر اور كيا شجر اور كيا حجر اور كيا بحار
“All of a sudden, with a severe earthquake, all will be shaken up – Be they humans, tree, mountains, or seas.”
اِك جهپك ميں يہ زميں ہو جائے گى زير و زبر
نالياں خوں كى چليں گى جيسے آب رود بار
“In the twinkling of an eye, the earth will be turned upside down; Streams of blood shall flow like the flowing of a channel.”
ہوش اُڑ جائيں گے انساں كے پرندوں كے حواس
بهوليں گے نغموں كو اپنے سب كبوتر اور ہزار
“Men and animals will go out of their minds; All pigeons and nightingales will forget their songs.”
ہر مسافر پر وه ساعت سخت ہے اور وه گهڑى
راه كو بهوليں گے ہو كر مست و بيخود راہوار
“That hour will bear heavily upon every traveller, and those who are on a journey will lose their way in a fit of forgetfulness.”
مضمحل ہو جائيں گے اس خوف سے سب جن و انس
زار بهى ہو گا تو ہوگا اس گهڑى با حالِ زار
“Men, high and low, will be consumed with fear; And the Tsar himself will, at that hour, be in a pitiable state.”
About the “severe earthquake” mentioned in the first couplet, the Promised Messiahas explains in a footnote:
“I still cannot say with certainty if it will, in fact, be an earthquake. It may not be an ordinary earthquake but some other dire calamity evoking the spectacle of Doomsday, the like of which would not have been witnessed by this age, and which would bring about great destruction of life and property. However, if no such extraordinary Sign appears and people do not openly reform themselves, then I shall prove to be a liar.” (Barahin-e-Ahmadiyya Part V, p. 217)
We do confirm with absolute justice and honesty that whatever the Promised Messiahas prophesied was a fact and a testament to his truth.
Rivalries, nuclear war, nationalism, Brexit and immigration – Peace Symposium 2019
Under the divinely guided Khilafat, the track-record of the Jamaat constitutes a stunning hallmark of success in striving to alleviate the political, social and economic problems of the world.
Today’s time is no different. This year’s Peace Symposium was the 16th to be held at Baitul Futuh, London and carried the theme: The Critical Need for World Peace.
The words of Archbishop Emeritus Kevin McDonald of the Roman Catholic Archdiocese of Southwark summed up the importance of this gathering. He thanked the Ahmadiyya Muslim Community for the initiative which was “quite unusual, different, imaginative, bringing together people of different religions”. He emphasised a “particular timeliness about this year’s peace symposium” against a backdrop of Brexit and the surge of youth-related violence on the streets of Britain. The social, political and economic climate of the rest of the world is also rife with war and an uncertain future.
The Peace Symposium had a large international representation from around 30 countries including Israel, Gambia, Uganda, Eritrea, Canada, Liberia, Morocco, Hungary, Iraq and many more. The mayors of seven London boroughs were also in attendance.
The 2019 Ahmadiyya Peace Prize for the Advancement of Peace was awarded to Dr Fred Mednick, Founder of Teachers Without Borders – an organisation providing education in emergencies, education for women and aiming to close the educational divide in the poorest parts of the world.
Dr Fred Mednick received the prize from Hazrat Khalifatul Masih Vaa and stated in his acceptance address:
“I am deeply honoured and privileged to receive this award and I do so on behalf of Teachers Without Borders. We are really moved and profoundly grateful for your commitment to peace-making through education.”
The keynote address was delivered by Hazrat Khalifatul Masih Vaa in which he opened with the words:
“Each year, the Ahmadiyya Muslim Community hosts this Peace Symposium in which current issues and the overall state of the world are analysed, and in my address, I seek to present answers to these contemporary issues in light of the teachings of Islam.”
Hazrat Amirul Momineenaa drew attention towards the intensifying geo-political state of affairs by the forging of new battlefields and increasing number of rivalries. Huzooraa cited a number of experts that were also pointing towards a disastrous future and deterioration of international relations and stated:
“During the past year, the United States claimed with a degree of confidence that it was close to securing an historic peace deal with North Korea. But in recent days, it has become clear that nothing of substance has been achieved.”
Huzooraa further commented:
“Expert commentators and experienced politicians are reaching the conclusion that nuclear war no longer remains a remote and distant prospect but is a growing threat that can no longer be discounted.”
On the issue of the escalating tensions in the subcontinent between India and Pakistan, Huzooraa pointed out that both countries were nuclear powers and had alliances, thus a war between them would have far-reaching consequences.
The rise of nationalism is also a pressing issue which was spoken on:
“Nationalism has reared its ugly head again and far-right parties are gaining popularity across the Western world. They may not have secured outright political majorities, but unless justice at all levels of society prevails, they will continue to gain support.”
It is clear that nations with vested interests are seeking out policies of injustice that in turn are causing such havoc in various parts of the Middle East that the citizens of such places have no option but to migrate.
When such immigration occurs to the West on a large scale, especially against the backdrop of an already struggling Western world, this automatically creates tensions and resentment towards those seeking protection of Western nations in the hearts of the indigenous population.
This has been the primary reason why nationalism is gaining ground. Hence, the simple solution to this, as presented by Huzooraa, is to adopt policies of peace that would enable the war-torn Middle Eastern nations to achieve their potential, thus alleviating the need for their citizens to migrate elsewhere in search of safety.
Whilst commenting on nationalism, Huzooraa stated:
“One of the core reasons underpinning their popularity has been widespread immigration which has caused resentment and a belief that existing indigenous citizens are being short-changed in order to fund and support immigrants … If genuine efforts are made to cultivate peace and to help all countries achieve their potential, this desperation of people to flee their homes would automatically subside.”
Huzooraa then counselled the immigrants that settle elsewhere to stand on their own two feet rather than live a life on benefits, and play a positive role in society, since the underlying cause of resentment is always economic.
On the topic of Brexit, Huzooraa pointed out that all possible efforts to preserve unity by upholding each other’s rights was paramount to peace. Moreover, it was the responsibility of the EU governments to remove the fear of their citizens by adopting progressive and practical policies with regard to immigration.
Huzooraa also addressed the question of whether it was apt to look for solutions to global unrest from an Islam perspective since it was Islamic countries themselves that were in the worst state. The answer to this was that present-day countries are not the hallmark for Islamic practice, rather we should reflect upon the time of the Holy Prophet Muhammadsa to understand how he created a society that protected the rights of all without discrimination.
Rear Admiral Mike Bath, after the event, commented on the importance of the Peace Symposium:
“Tonight we’ve seen people of many faiths all in one place, all sharing the vision and the message which we all agree with, which is we all need to come together if we are going to solve some of these problems in the future.
“Why it has particular resonance for me in the Navy is because so much of what His Holiness talked about in terms of commitment, loyalty, respect are those same values that we in the Navy have. So, the armed forces and the Ahmadiyya share common goals in much of this as we all want to see a more peaceful world.”
Senator Maria Arrelas from Spain commented after the event:
“It was an honour for me to be here. For me the speech from His Holiness was really nice and really important and everybody here saying ‘peace’ together with one voice is really important.”
The Peace Symposium of the Ahmadiyya Muslim Community has become an important event in its calendar since one of the principle missions of its founder, the Promised Messiahas was to establish peace through righteous Islamic conduct. However, one may ponder over what impact this gathering is having if the state of the world is continuing to deteriorate.
The words of Huzooraa at the outset of his address are enough to answer this. He stated:
“In terms of what impact this event has on the wider world, I have said before that I do not know. However, regardless of its effect, we shall never give up our efforts to promote peace and justice and certainly I’m sure all of you share our ardent desire for true and long-lasting peace to be established in the world.”
15-21 March
15 March 1889: The Promised Messiahas was in Hoshiarpur on this day. Huzooras blessed the marriage ceremony of Sheikh Mehar Ali Sahib’s son with his presence.
15 March 1891: The Promised Messiahas sent a personal letter to Hazrat Mian Muhammad Sanorira while he was in Ludhiana, expressing, “Correspondence work is piling up due to my chronic health condition. If you could come here and assist me for the next two months, it would be very helpful. I am staying at the same residence in Iqbal Ganj of Ludhiana.” In those days, Huzooras was engaged in a written debate with Maulvi Muhammad Hussain Batalvi about his claims and mission.
15 March 1907: The Promised Messiahas issued an announcement for Muslim clerics and invited them to read his book Haqiqatul Wahi with deep consideration.
15 March 1917: The Promised Messiah’sas prophecy about the Tsar of Russia was fulfilled on this day when the abdication of Nicholas II of Russia took place after his decades long reign. Huzooras predicted in one couplet of his famous Urdu poem:
مضمحل ہو جائیں گے اُس خوف سے سب جن و انس
زار بھى ہوگا تو ہوگا اس گھڑى باحالِ زار
“Men, high and low, will be consumed with fear; And the Tsar himself will, at that hour, be in a pitiable state.”
16 March 1903: Pandit Nand Kishor visited Qadian on this day and had the opportunity to seek blessings from the company of the Promised Messiahas before Isha prayer. He was a renowned scholar of Sanatan Dharam and a great orator of his age.
17 March 1896: Hazrat Ahmadas wrote a letter to Hazrat Nawab Muhammad Ali Khanra in which he mentioned the publishing of his book on linguistics, Minan-ur-Rahman (The Blessings of the Gracious God). Huzooras informed him that the press had stopped printing after initial copies. This book – a monument of methodical research about Arabic as the mother of all languages – was published in 1922.
17 March 1897: The Promised Messiah’sas Arabic book Hujjatullah (God’s Final Argument) was printed on this day at Zia-ul-Islam Press, Qadian. In this book, he highlighted various signs which God had shown in his favour. He also pointed out the error of his Shia opponents. In a graphic and eloquent manner, Huzooras explained that the Shia beliefs were not right because the Khulafa– Hazrat Abu Bakrra, Hazrat Umarra and Hazrat Usmanra – were the rightful Khulafa and Hazrat Alira had acknowledged this also.
17 March 1901: The Promised Messiahas wrote a two-page announcement for the general public warning them about the pandemic of the plague that was claiming lives. This message was to caution the local populace to take precautionary measures to protect themselves.
18 March 1966: Hazrat Mirza Nasir Ahmad, Khalifatul Masih IIIrh introduced the scheme of Waqf-e-Arzi. Through this scheme, every Ahmadi is able to take part in missionary work for a limited period.
20 March 1907:The Promised Messiahas issued another announcement about his book Haqiqatul Wahi, and this time, he addressed Christian priests and asked them to ponder over his book without being hasty.
21 March 1894: The lunar eclipse occurred after sunset on Thursday, 13 Ramadan. According to Calcutta time, the lunar eclipse was visible in India in the evening between 7-9:30pm, in accordance with the Hadith narrated by Hazrat Imam Baqir Muhammad bin Ali, son of Hazrat Ali bin Hussain, Zain-ul-Abidin (may Allah have mercy on them):
“For our Mahdi there are two signs that have never appeared before since the creation of the heavens and the earth, namely, the moon will be eclipsed on the first night in Ramadan (i.e. on the first of the nights on which a lunar eclipse can occur) and the sun will be eclipsed on the middle day (i.e. in the middle of the days on which a solar eclipse can occur), and these signs have not appeared since God created the heavens and the earth.” (Sunan al-Darqutni, Kitab-ul-Eidain)
21 March 1905: Hazrat Babo Muhammad Afzal Sahib, Proprietor and Editor of the newspaper Al Badr, passed away on this day. Owing to the services provided by this newspaper for the spread of his divine mission along with Al Hakam, Huzooras referred to them as his two arms.
21 March 1908: Sir James Wilson, Financial Commissioner of Punjab came to Qadian for a day’s visit. His camp was settled in an open ground outside the village of Qadian. He made a request for a meeting with the Promised Messiahas. Huzooras, accompanied by some of his devoted disciples, went to see him in the evening at 5 o’clock. During this meeting, Huzooras explained to Sir James the beauties of Islam and told him that the religion of Islam was based on sound reason and very clear signs from the Almighty God. He told him that Islam would win through reason and not with the sword. Every battle fought by the early Muslims was a defensive battle. The idea that Islam spread by the sword was totally erroneous and was a mere fantasy of the enemies of Islam.
The financial commissioner wished to continue the talk further about matters not relating to religion. But Huzooras said, “You are a worldly ruler. God has appointed me a ruler of the spiritual domain. As you have fixed times for certain matters, so are our times fixed for various works. Now is the time for our prayer.” Saying these words, Huzooras stood up and returned.
Press Conference at 2019 Peace Symposium
Nauman Hadi
Al Hakam Correspondent
Prior to the keynote address of Hazrat Khalifatul Masih Vaa at the 2019 Peace Symposium at Baitul Futuh, London, a press conference was held that hosted an entire spectrum of questions, especially since the media wanted to take the opinion of a Muslim Leader on matters related to Islam.
The on-going issue of jihadis returning to the UK was also brought up a couple of times with regard to what manner of action the British Government should take?
Huzooraa stated in the case of one particular female jihadi wanting to return to the UK:
“I have sympathy for the child”, referring to the new-born child of the jihadi who was innocent in the mother’s crimes and who later died. He also stated:
“If the British Government has stripped her of her nationality, then another country should adopt her, any Muslim country … Since her parents were from Bangladesh, the first duty is of Bangladesh to take her as a national.”
A question that came up was with regard to the purpose behind building the Baitul Futuh Mosque. Huzooraa stated:
“Mosques are built for Muslims to worship … there are quite a number of Ahmadi Muslims residing in this area or in this city and they gather here for congregational prayer on Fridays. Almost 4-5 thousand people come here to offer their congregational prayers, so this is the reason; the same reason for which churches are built.”
A journalist asked Huzooraa for his thoughts on religious groups becoming radicalised. Huzooraa stated:
“I have been speaking on this issue for so many years. If they are Islamic extremists, then they are not practicing Muslims.”
Hazrat Amirul Momineenaa further cited the example of the Holy Prophet Muhammadsa entering into the treaty of Medina with other religious groups in order to grant religious freedom and emphasised that the Islam he knew never taught extremism.
It has been argued that war, as controversial as it may sound, plays a role in economic growth (the journalist who asked this question gave the example of the economic unity of the EU being a result of war).
When Huzoor’saa opinion on this matter was sought, he responded by disagreeing with such a notion. He stated that if this was to be the case, then all war-torn regions should be economically developed. Especially in the case of an Indo-Pak war, it was apparent that such a scenario would leave nothing but destruction in its wake reaching further than the subcontinent.
Huzooraa said:
“If there is any war – conventional or atomic – then they are going to ruin themselves. There will not be any economic development after the war, rather they will go 100 years back.’
A journalist asked whether we would ever achieve world peace? The answer, in light of present circumstances, was negative.
“We all talk about world peace, but we are not ready to sacrifice ourselves for creating peace in the world.”
Huzooraa added that there would be no peace without letting go of vested interests.
On the matter of a solution to a war between India and Pakistan, Huzooraa commented that the major dispute was over Kashmir, which should be resolved through the UN. If the UN was truly serious and wanted to resolve this issue, then India and Pakistan would be ready.
Huzooraa further stated that the road map for ending this dispute was the one laid out by Sir Zafrulla Khan Sahibra.
Another question presented to Huzooraa was whether he had met the Pope and if not, whether he would like to? Huzooraa stated that he had not yet met the Pope, but would like to and described Pope Francis as “an open-minded person” as he had travelled to Middle Eastern countries.
In recent years there has been a growing interest in Africa with trade and industry growing rapidly. A journalist asked Huzooraa about establishing peace in the African continent.
Huzooraa replied by stating that if the rulers were honest, discharged their duties properly and provided opportunity to all their people then this would lead to peace. The rulers needed to reform themselves.
Furthermore, the case of terror groups gaining strongholds in those countries was also due to the dishonesty of the governments in those regions. Huzooraa pointed out that the resources were not being used adequately to the benefit of the local populace and the rights of the people were also not protected. To summarise, the entire responsibility of upholding peace in Africa was upon the rulers to govern properly. If they did so, then Huzooraa stated that “these extremist groups would die their own deaths.”
On the question of nuclear weapons beings necessary as deterrents, Huzooraa stated that this was just a “flimsy excuse” as nuclear weapons were not saving countries, but destroying them, especially due to the economic disturbances they cause. Huzooraa then cited the example of the Cold War between Russia and the USA.
At the end, Huzooraa gave a light-hearted comment, saying:
“Had you listened to my address before asking these questions, then you would not have asked so many.”
The press conference concluded with Huzooraa meeting dignitaries in the Aftab Khan Library and then proceeding to Maghrib prayer followed by the main function in Tahir Hall.
Huzoor’saa opinions and comments were cited in various media outlets including the Evening Standard, Sky News, the Daily Mail and the Mail Online.
