Documents

Different Views on Coming of Jesus

Categories
Published
of 8
All materials on our website are shared by users. If you have any questions about copyright issues, please report us to resolve them. We are always happy to assist you.
Related Documents
Share
Description
A review of different views on the return of Jesus (pbuh) and coming of Imam Mahdi according to Islamic Sources.
Transcript
  One of the objections raised againsttheclaims of HadratMirza Ghulam Ahmad35 of Qadian is that his claims are inconsistent with the prophecies found in ahadith as compiled, narratedand explained by scholars of the previous centuries. Non-Ahmadi Muslim scholars insist that they will not believe in Hadrat Mirza Ghulam Ahmad35 as the Imam Mahdi and the Promised Messiah unless they see all the signs visibly fulfilled. This insistence on seeing the signs with their physical eyes reminds us the reactionof the Pharisees and the Sadducees who rejected Hadrat  Isa35 when he claimed to be the awaited Jewish Messiah. The Jewish clergy took the prophecies verbatim aboutthe Messiah and found the claimof Hadrat  Isa3S incompatible with those prophecies andthus rejected him. The Holy Qur'an mentions that it is the Jewish attitude to demand to see something openly before believing in it: And remember when you said: 'O Moses, we will by no means believe thee until we see Allah face to face;' then the thunderboltovertookyou, while you gazed.' (2:56) The ClaimofthePromised Messiahas is Based on the Holy Qur'an Before discussing the ahadith about the Imam Mahdl and the Promised Messiah, it is pertinent to mention here that his claim is based on the Holy Qur'an and noton the basisof contradictory and inconsistent ahadith. The Promised Messiah35 says: Then Maulwi Sanaullah Sahibsays thathowis it that theidea of the prophecy of the Promised Messiah came to you? It was taken from theahadith. Then why is it that the ahadithand the signs are not being accepted? This simple-minded one is either speaking due to fabricated lies or simply due to foolishness. However ; in hisrebuttal weswear by God, the Exalted, and state thatthis claim of ours is not basedon ahadith, but rather the Holy Qur'an and the revelation which has been revealed upon me. Of course, in order to substantiate, we dopresent those ahadith which go hand-in-hand with the Holy Qur'an andwhich do not oppose my revelations; however, the rest of the ahadith we get rid of them. Even if there were no ahadith in the world, even then there woidd be no fault with this claim of mine.God has presented so many timesthe Holy Qur'an in my revelation. Hence, youwould see in Braheen-e Ahmadiyya, with respect to this claim, therehas been no mention of ahadith, rather in so many places God, the Exalted, has presented the Holy Qur'an in my revelation. (Ijaz-e-Ahmadi (Zameema Nuzool-ul-Masih) p. 36, RuhaniKhaza'in Vol. 19 p. 140) He declared that the standardof his truthfulness is like that of the previous prophets:  I proclaim on the basis of Divinerevelation that   am the one who zvas to come. Whoever wishes, can demand from me proof of my truthfulness according to the manner in which God Almighty has always proved the truthfulness of theProphets35. [Malfuzat, vol. 4, p. 39] His Belief About Ahadith ofthe Mahdi In his book Haqiqat-ul-Mahdi the Promised Messiah35 explains the truenature and kinds of ahadith about Imam Mahdl. He writes: Mine and my Jama at's belief about Mahdi and Promised Messiahisthat all ahadith about coming of Mahdi are not 8 An Analytical Study of the Ahadith About The Imam Mahdias and The Promised Messiah  reliableand trustworthy. To me, they are under three kinds of criticism, or you can say that they are only of three kinds. First, those ahadlth that are fabricated and wrong and their narrators are blamedof lies and dishonesty, thus no righteous Muslim can trust them. Secondly the ahadlththat are weak and broken and because of mutual contradictionsand disagreements cannot be trustedupon. RenownedImams of hadith have not either mentioned them altogether or with criticism and doubt. They havenot testified these traditions by not confirming the truth and honesty of their narrators. Third category of such ahadlth are those that are though correct and authenticated by many ways but they have either been fulfilled in the past and no waiting period remains for them, or no outwardly Khilafatand battles are mentioned in them. Only a Mahdi, i.e., a guided person isheralded in them. It is not only hinted but also explicitly stated that his kingdom and Khilafatshall not be outwardly andthat, he would neither  i ht not shed blood. FFe shall have no army but establish faith with the power of spiritual concentration as stated in hadith NoMahdi except Tsa in the book of Ibn-e-Maja known with the same name and in Hakim's Mustadrik narrated by Anas bin Malik. Muhammad bin Khalid Jundi has narrated fromIban bin Saleh who narrated from Hassan of Basara who narratedfrom Anas bin Malik who narrated from the Holy Prophet83.The meaningof this hadith is that there shall be no Mahdi except thatwho shall come in the disposition and teaching-style of Tsa 8. Heshall neither fight the evil not do battles but spreadguidance through examples and heavenly signs.The hadith stated by Imam Bukhari in his Sahi Bukhari supports this hadith the wordings ofthat are  Yada'-ul-Harb means that the Mahdi whose other name is Promised Messiah shall abolish religious battles altogether. Heshall teach not to fight for religion, but spread religion through illuminations of truth, miracles of morality and signs of nearness of God.Therefore, truly   say that one who fights for religion at this time or supports such fighter or advises him apparently or secretly, or havesuch desires in his heart, is disobedient of Allah and His Messenger and has stepped out of the limits of their wills and obligations. (Haqiqat-ul-Mahdlp. 3-6, Ruhani Khaza'in Vol.14 p. 429-432) He further writes: It is the custom of Allah that thesigns written in the prophecies about a future prophet do not come to pass verbatim. Some of them are metaphors, sometime they are misunderstoodand sometimes old accountsare perverted. Thusthe righteous way is to benefit from fulfilled parts of these narrations, keeping in mind the prevailing time andits requirement. Had it been obligatory to match all the predetermined signs according to our understanding, all the prophets would havebeen abandoned, culminating in nothing but deprivation and unfaithfulness, as no prophet has ever passed for whomall the stipulated signs were literally fulfilled. Therehas been always some marginal deficiency in fulfillment of such signs . . . Study ahadlth with great care. They differ so much aboutthe Promised Mahdi as if they are a collection of contradictions. In some ahadlth it is written that Mahdi shall be Fatimid whereas other says thathe shall be Abbassid. Some other ahadlth havethe words  Rajulunmin Ummati a man from my Ummah. Hadith in Ibn-e-Maja haswashed away all these ahadlth which has the words  La Mahdi Ilia Tsa there is no Mahdibut Tsa, no Mahdi except him. Further, there is no hadith about Mahdi that is free of anycriticism and none can be declared authentic. (Haqiqatul Wahi pg.216, 217) Belief in the Unseen It is a great tragedy that the non- Ahmadi Muslim scholars have literally forsaken the Holy Qur'an and do not consult it to settle their disagreements. Contrary to the prevalent mind-setof  seeing is believing of non-Ahmadi Muslim scholars, the Holy Qur'an says that the righteous are those who believe in unseen: This is a perfect Book; there isno doubt in it; it is a guidance for the righteous, Who believe in the unseen and observe Prayer, and spend out of what We have provided for them; (2:3-4) An Analytical Study of the AhadlthAbout The Imam Mahdi and The Promised Messiah  Allah says that those who demand forvisible signs do not ultimately believe even if they are shown all thesigns: ... And even if they see every Sign, they would not believetherein. . . (6:26) It is furthermentioned in the Holy Qur'an that they strongly swear that they would surely believe if any sign is shown to them, but Allah categorically tellsthat they would not believe even if they see the signs. And they swear their strongest oaths by Allah that if there came to them a Sign, they would surely believe therein. Say, 'Surely, Signs are with Allah. But what should make you understand thatwhen the Signs come, they will not believe?'(6:110) NoFaith Accepted After Showing Signs The Holy Qur'an and the Hadith of the Holy Prophet53 tell us that once the signs appear visibly, then belief in them does not profit anyone: Do they expect aught but that angels should cometo them or that thy Lord should come or that some of theSigns of thyLord should come? The day when some of the Signs of thyLord shall come,to believe in them shall not profit a soul which believed not before, nor earned any good by itsfaith. Say, 'Wait ye, we too are waiting.'(6:159) Hadrat Abu Huraira13 narrates that Allah's Apostle53 said,  TheHour will not be established until the sun rises from the West: and when the people see it, then whoever will be living on the surface of the earth will have faith,and thatis (the time) when no good will it do to a soul to believethen, if it believed not before. (Bukhari Kitabul Tafsir) Ba§ar and Ba§irah The Holy Qur'an distinguishes between the sight of the heart (basirah) and the sight of the eye(ba§ar). Ba§irah is used to express the enlightenment of the heart whereby the spiritual man can understand spiritual things with as much certainty as the common man sees objects with the sight of the eye. The Holy Qur'an directsthe Holy Prophet53 to proclaim thathe and his followers are on the wayof basirah , the sure knowledge. Say, 'Thisis my way:   call unto Allah on sure knowledge,   and those whofollow me. And Holy is Allah; and   am not of those who associate gods with God. '(12:109) In a hadith, the Holy Prophet53 is quoted as saying that the Jews and the Christians were divided into 72 sects but my Ummah shall be divided into 73 sects; all of them but one are in fire. His companions asked the sign of that saved sect. He replied that it is the one who shall be on myand my companions' path. (Tirmidhi   Kitabul Iman Bab Iftiraq Hadhihil Ummah) This hadith read in the light of the above quoted verse (12:109) explicitly shows that the Holy Prophet53 and his companions are on the path of ba§Irah, i.e., they see and believe in the signs through their hearts and not through their eyes. Thus, those whoinsist on seeing signs fulfilled with their physical eyes are certainly not on the path of the Holy Prophet53 and his companions and consequently not among the only one saved sect. Prophecies About The Holy Prophet53 in the Bible Though non-Ahmadi Muslim scholars insist on verbatim fulfillment of the signs about Imam Mahdi and the Promised Messiah, sometime they are left with no optionbut to interpret the signs. For example,they say that by 'breaking cross and killing swine mean to prove Christianity a false religion. Interestingly, these scholars do not take the prophecies aboutthe Holy Prophet53 and his companions'3 word for word,found in the Bible 10 An Analytical Study of the AhadithAbout The Imam Mahdias and The Promised Messiah3  and other scriptures and interpret them. For example, in Deuteronomy 33:1 it is mentioned, The LORD came from Sinai and dawned over them from Seir; he shone forth fromMount Paran. Every Muslim scholar interprets the coming of LORD from these three places as the coming of Hadrat Musaas, Hadrat Tsaas and Hadrat Muhammad53, respectively. Analytical Study of Ahadith The analyticalstudy of the ahadith about the Imam Mahdias and the Promised Messiahas reveals that a large numberof them are from unreliable sources. That is why thethree most authenticbooks ofahadith, Muata Imam Malikrh, Sahi Bukhari, and Sahi Muslim do not mention the name and title of ImamMahdI. It is also an established historical fact that manyahadith about Imam Mahdi were fabricated during the Ummayad and Abbasid period. These ahadith are so contradictory that scholars fail to reconcilethem. Some of the contradictory reportsmentioned in these ahadith are about: ã The Ancestry ofImam Mahdi; ã The place of his appearance; ã The place of descent of Hadrat Tsa35; ã The identification of the Imam of first prayer after descent of Hadrat Tsa35; ã Time of appearance of  Dabbatul-Ard (Animal of the Earth) etc. Non-Ahmadi Muslim scholars find no alternative but to select a few from the pile of such contradictory ahadith, prepare a script and make the Muslim masses believe that these are the only authentic ahadith on this subject. A Deobandi scholar, Syed Badr AlamMeerthi, in a chapter titled Al-lmam Al-Mahdl of his book Tarjuman-us-Sunnah has admitted that the scholars arranged the scattered pieces of these ahadith in self-made chronological order and developed a story out of them. Hefurther explained that it is wrong to attribute this self-arranged story to the Holy Prophet53. Mufti Nizam- ud-din Shamezai has also testified this fact by reproducing this statement in his book Aqeeda Zahoor-e-Mahdi (Beliefof Appearance of Mahdi).A simplereading of this script reveals that it is not muchdifferent from Hindu and Greek mythologies. The Imam Mahdi and the Promised Messiah in this script are like mythological super-human characters that perform magic and kill their enemies en-masse. These scholars havemadethe Muslims believe thatthis magical drama shallbe played once these two sacred personsappear. It is, therefore, incumbent on us thatinstead of trying to prove the claim of the Promised Messiahas in accordance with these self- contradictory ahadith, their analyticalstudy is presented before the readers and let the readers decide whether these ahadith can bemade basisof the Islamic creed andbelief system or not. An eminent non-Ahmadi Muslim scholar, Mufti Muhammad Shafi, collected 40 most authentic ahadith regarding the descent of the Messiah in his book Al-Tasreehbimaa Tawatar fi Nuzool al-Maseeh which was srcinally written in Arabic, later expanded and translated by his son Mufti MuhammadRafi Usmani. Now thisbook has beentranslated into English by Rafiq Abdur Rehman and its firstedition appeared in 2000.The title of the bookis Signs of the Qiyamah and the Arrival of the Maseeh. All the references in this article are from this book. Twoother books, Antichrist (Maseeh Dajjal) and Descending of Jesus, may peace be upon him) by Imam Naasir-uddeen Al-Albaani; and The Dajjal and the return of Jesus by Yusuf ibn Abdullah ibn Yusuf al-Wabil, were also consulted. The following topics, out of many,have been selected and discussed in this article to show how different, rather contradictory information is provided in these ahadith: 1. Where shallHadrat Tsa35 Descend?2. Who shall be leading the prayer? 3. Hadrat Imam Mahdias shall be in the middle or end time of this Ummah? and 4. Who shall be Khalifa of thisUmmah in latter-days? 1. Where ShallHadrat  Tsa35 Descend? The above referred book quotesseveral ahadith that tell us fourdifferent places of descent of the Messiah: a. Bayt Al-Maqdis in Palestine  In that period, there would be few Arabs and most of them will be in Bayt al-Maqdis. Their Imam (leader) would be a righteous man. (It will happen one day) theirImam will proceed to lead the congregation of Fajr when Tsa Ibn Maryam will descend among them. So the Imam will step back a little so thathe may ask Tsa35 to lead prayers but Tsa35 will place his hands on his shoulders and say,  Go forward and lead thecongregation because the iqamah iscalled for you1. So, the Muslims will be led in prayer An Analytical Study of the Ahadith About The Imam Mahdi and The Promised Messiah
Search
Similar documents
View more...
Tags
Related Search
We Need Your Support
Thank you for visiting our website and your interest in our free products and services. We are nonprofit website to share and download documents. To the running of this website, we need your help to support us.

Thanks to everyone for your continued support.

No, Thanks