The Lahore Ahmadiyya Movement Blog


New area: Miracles, Myths, Mistakes and MattersSee Title Page and List of Contents

latest, 9th July 2018: Can Muslims (-women) marry Non-Believers


See: Project Rebuttal: What the West needs to know about Islam

Refuting the gross distortion and misrepresentation of the Quran, the Prophet Muhammad and Islam, made by the critics of Islam

Read: Background to the Project

List of all Issues | Summary 1 | Summary 2 | Summary 3‎ — completed, 28th June 2013


March 26th, 2020

Message regarding COVID 19 from Head of Lahore Ahmadiyya Movement, Dr A.K. Saeed

At this link please hear a message from the Head of Lahore Ahmadiyya Movement, Dr A.K. Saeed, regarding the worldwide COVID 19 virus.

March 24th, 2020

Coronavirus: Message from Lahore Centre of AAIIL

The following is a message from the General Secretary of AAIIL, Lahore, Pakistan, about the Coronavirus.

Assalamu Alaikum,

We hope and pray that every member of our Jamaat is safe and negative in test. This is a trying time for the world and for us also. Let’s pray together for forgiveness and let’s stay united. Please do update us on developments and happenings in your area and if someone needs any assistance.

We at the Central Anjuman have taken some measures for the safety of our members in Darus Salam and request you all to take precautionary measures at your places and look after those who need assistance of any sort. We will appreciate if you keep us posted and we will do whatever we can in our capacity as a Jamaat.

Also please plan to keep a fast on any day as Allah loves mujahida and there can be nothing better than a Roza.

Salam to everyone and prayers for your well-being.

Warm Regards,
General Secretary,
Ahmadiyya Anjuman Lahore,
generalsecretaryaaiil@gmail.com

March 7th, 2020

Sample from forthcoming publication about Buddha’s prophecies

At this link, I am providing a few pages from the beginning and the end of a new edition of the section relating to Buddhist scriptures from the book Muhammad in World Scriptures. I had been working on it, on and off, for some years but have recently concentrated on it much more.

The author, Maulana Abdul Haq Vidyarthi (d. 1977), has written in some places, and in fact he told me himself, that the objective of our Movement is to provide evidence on three points: (1) The existence and oneness of God, (2) the Quran being a revelation from God, and (3) the truth of the Holy Prophet Muhammad.

His whole book gives into the hands of Muslims arguments they can present to the world to both establish the truth of Islam and to create harmony between Muslims and followers of other religions.

If any Muslim wishes to revile or abuse us, it matters little to us. They can still use the results of our work.

— Zahid Aziz.

January 27th, 2020

Use of word ‘rasul’ in Sahih Bukhari and Abu Dawud

1. A man said to the Holy Prophet:

فَقَالَ الرَّجُلُ آمَنْتُ بِمَا جِئْتَ بِهِ، وَأَنَا رَسُولُ مَنْ وَرَائِي مِنْ قَوْمِي

“I believe in what you have been sent with, and I am a messenger (rasul) of my people whom I have left behind.” (Bukhari, hadith 63)

2. A man was sent to Abu Bakr with a command from the Holy Prophet. The man was called the messenger.

فَأَتَاهُ الرَّسُولُ

“So the messenger (rasul) came to him (Abu Bakr)” (Bukhari, hadith 678).

3. Regarding the same incident:

فَأَتَاهُ الرَّسُولُ فَقَالَ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم يَأْمُرُكَ أَنْ تُصَلِّيَ بِالنَّاسِ‏.‏

“So the messenger (rasul) came to him and said: The Messenger of Allah commands you to lead people in prayer” (Bukhari, hadith 687).

4. Uthman sent a messenger to call someone to him:

جَاءَ رَسُولُ عُثْمَانَ

“the messenger (rasul) of Uthman came…” (Bukhari, hadith 3696).

5. The Holy Prophet sent a man with a message to Ka‘b ibn Malik. Ka‘b narrated this incident, saying:

إِذَا رَسُولُ رَسُولِ اللَّهِ صلى الله عليه وسلم يَأْتِينِي

“when the messenger (rasul) of the messenger (rasul) of Allah came to me” (Bukhari, hadith 4418).

6. When the Holy Prophet called various clans of the Quraish to gather to listen to him:

أَرْسَلَ رَسُولاً لِيَنْظُرَ مَا هُوَ

Those who could not come “sent a messenger (rasul) to see what it was” (Bukhari, hadith 4770).

7. When the Holy Prophet asked Mu‘adh ibn Jabal certain questions and was pleased with his replies, he said:

الْحَمْدُ لِلَّهِ الَّذِي وَفَّقَ رَسُولَ رَسُولِ اللَّهِ لِمَا يُرْضِي رَسُولَ اللَّهِ

“Praise be to Allah Who granted the messenger (rasul) of the messenger (rasul) of Allah that which pleases the messenger (rasul) of Allah” (book: ‘Judges’, ch. 11, hadith 3592)

January 17th, 2020

Latest addition to our website

Those readers interested in the pre-1914 Ahmadiyya beliefs about the claims of Hazrat Mirza Ghulam Ahmad may find useful the latest addition to our website, which is accessible from this page of contents.

November 10th, 2019

Book ‘The Prophet Promised in World Scriptures’ by Ali Unal and Harun Gultekin

Please see at this link a brief note which I have prepared on the book The Prophet Promised in World Scriptures, a 2013 publication by two Turkish authors, Ali Unal and Harun Gultekin. This book covers the same subject and ground as Maulana Abdul Haq Vidyarthi’s book Muhammad in World Scriptures, a Lahore Ahmadiyya publication.

What is most remarkable is that this book frequently mentions Maulana Abdul Haq Vidyarthi and his book, and fully acknowledges making use of it. Such acknowledgement is quite rare to see in writings by Muslims who use material from his book. The authors have also added their own discussion and analysis of the subject, so this book (unlike other such writings) is not merely a copy of the Maulana’s book. Our congratulations to these authors!

— Zahid Aziz

October 29th, 2019

Qadiani Jamaat translation of a statement in ‘Haqiqat-ul-Wahy’

In the Lahore Ahmadiyya literature, a statement by Hazrat Mirza Ghulam Ahmad from an Arabic section in his (largely) Urdu book Haqiqat-ul-Wahy has long been given as follows:

“And I have been called nabi by Allah by way of metaphor, not by way of reality.”

(Haqiqat-ul-Wahy, Zameema, pp. 64–65; Ruhani Khaza’in, v. 22, pp. 688–689).

Our friend Kamrul Hasan Siam came across the Qadiani Jamaat English translation of the complete book Haqiqat-ul-Wahy and searched for long to find this statement in it, and failing to find it he then asked me where it was. So I looked in the Qadiani English translation and found it in the following words:

“I have been granted the name ‘Prophet’ by Allah, not in its original sense [of being raised independently], but as a subordinate Prophet.” (p. 878)

The statement in Hazrat Mirza sahib’s book is exactly as we have been translating it, the word for metaphor being majaz and the word for reality being haqiqat. A person being called “prophet” by way of metaphor means that he is not a prophet, and Hazrat Mirza Ghulam Ahmad has made this point further clear by adding: “not by way of reality.”

If there could be any doubt about what he means by metaphor and reality, it is removed by his expla­nation, earlier in the same book, of how prophets of God were called as ‘sons of God’. He writes:

“In the earlier scriptures the perfectly righteous ones have been called sons of God. This also did not mean that in reality (haqiqat) they were sons of God, for this is heresy and God is clear of having sons and daughters. The meaning is, in fact, that God had manifested Himself as an image in the clear mirror of (the hearts of) these perfectly righteous ones. …

As to Jesus being called son of God in the Gospels, if Christians had remained within the limit of saying that just as Abraham, Isaac, Ishmael, Jacob, Joseph, Moses, David, Solomon etc. were called sons of God in a metaphorical (isti‘arah) sense in the books of God, in the same way is Jesus so called, then there would have been no objection. For, just as these prophets were called son metaphorically in the books of the earlier prophets, our Holy Prophet has been called God in some prophecies. The fact is that neither were all those prophets sons of God, nor is the Holy Prophet God. All these are meta­phorical expressions based on love.”

(Haqiqat-ul-Wahy, pp. 63–64; Ruhani Khaza’in, v. 22, p. 65–66).

Just as, in the earlier scriptures, prophets had been called ‘sons of God’ or even ‘God’ metaphorically, similarly it was by way of metaphor that Hazrat Mirza Ghulam Ahmad was called ‘prophet’ in his revelation and in a Hadith prophecy about him. According to Islam, the prophets did not become sons of God or God in reality by any stretch of the imagination. However, Christians took Jesus for son of God in reality, which was a great error. This amply illustrates what is meant by meta­phor as opposed to reality. Similarly, Hazrat Mirza sahib was not a prophet in reality, and it is a great error to consider him so.

It is clear that the Qadiani translation of this statement has no justification whatsoever. They have converted “prophet by way of reality” into “independent prophet” and converted “being called prophet by way of metaphor” into “being a subordinate prophet”, while the statement contains no mention of independent or subordinate at all.

— Zahid Aziz

October 21st, 2019

English Translation of Sahih al-Bukhari, Parts 1 to 7, now online

Please see this link to this new publication.

The work Faḍl al-Bārī is an Urdu translation of Ṣaḥīḥ al-Bukhārī with extensive explanatory notes by Maulana Muhammad Ali. Its first volume, consisting of nearly the first half of Bukhari, was published in 1932, and the rest as the second volume in 1937.

Maulana Muhammad Ali, shortly before his death in 1951, had started an Eng­lish translation of this voluminous work. He reached only as far as Book 2, ch. 21, and left the manuscript with Mau­lana Aftab-ud-Din Ahmad to continue the translation. Mau­lana Aftab-ud-Din Ahmad was a scholar and missionary of the Lahore Ahmadiyya Movement who had, during the 1930s, served as Imam of the Woking Mosque and Muslim Mission in Woking, Surrey, England. He had also been editor of the Islamic Review and was since 1950 editor of The Light, the Lahore Ahmadiyya weekly organ. Sadly he died in 1956, having completed the first three Parts and some of the fourth Part. The first three Parts were published in 1956, 1962 and 1973 respectively, and the incomplete fourth Part was serialised in The Light between 1983 and 1985.

(Note: The collection of Bukhari has, like the Holy Quran, been divided into 30 roughly equal parts, irrespective of subject-matter.)

In 2015 we decided to continue the translation and take it up to the beginning of Part 8, since that is the point where Bukhari completes his coverage of the fundamentals of Islam. The Parts that we completed were placed online individually as they were done, and now, in October 2019, we have combined them into one volume (see link given above).

There is, of course, a well known English translation of Sahih Bukhari by Dr Muhammad Muhsin Khan. However, it contains almost no commentary. I am unaware of any other English translation of Sahih Bukhari. In Urdu there are several translations and commentaries of Bukhari. So it appears that our work is the only English translation with commentary of Bukhari (although, of course, it consists of only the first 2046 reports out of the total of 7563 reports in Bukhari).

In the preface to his Urdu work, Maulana Muhammad Ali wrote (and this part of his preface is included in our English translation):

“I have to confess my handicap that I lack a sufficiently broad knowledge of the field of Ḥadīth. Most of all, I regret that, for the translation of Bukhārī, I could not benefit from the vast and detailed knowledge of the learned Maulana Nur-ud-Din, as I had done in case of translating the Holy Qur’ān. This regret was expressed by the Maulana [Nur-ud-Din] himself in the last days of his life when he said to me: “The Qur’ān has been done, but Bukhārī remains.”

I must also mention here that this shortcoming of mine has to some extent been removed by the participation of Maulana Ahmad in this work, who shared with me the task of writing the footnotes. I also received much help from Maulana Abdus Sattar.”

The Maulana Ahmad mentioned here was the paternal grandfather of the esteemed contributor to this blog Mr Abdul Momin.

— Zahid Aziz

June 6th, 2019

The claimed Saudi Arab sighting of the new moon — a newspaper story

Around the last weekend I had read by chance in a local online UK newspaper, Birmingham Mail, speculation about the date of Eid-ul-Fitr. In this connection they displayed a table showing that on Monday 3rd June the new moon would not be visible in Makkah, Rabat the capitlal of Morocco, or various UK cities. (Note: Makkah and Morocco were listed because Muslims in UK follow moon sighting reports from these places, Makkah for obvious reasons, and Morocco because of being the nearest Muslim country.)

When Monday 3rd June came, the same online newspaper published the following news: “The date of Eid al-Fitr 2019 has been confirmed after a sighting of the first crescent of the new moon.The moon was seen at Mecca in Saudia Arabia on Monday, June 3, which is the 29th day of the holy month of Ramadan.”

On this, I e-mailed the reporter and said that this sighting was astronomically impossible, and in proof of this I referred them to the earlier story in their own newspaper (!), as well as other sources. I thought this would be the end of the matter, but the newspaper decided to publish a story based on this, to which I of course readily agreed. In fact, they published two items on this, the links to which are: item 1 and item 2.

I had hardly recovered from seeing my name in these items that a relation let me know that it had been picked up by Apple News from the UK national newspaper the Daily Express. See link.

I will let you read these yourselves, rather than summarising them.

— Zahid Aziz

Addendum to the above:

Here is a news item from The Economist, London, 8 June 2019, about moon sighting and that the Saudi Arab sighting was not accepted in some countries of the Middle East.

Here is a news item from the Urdu Daily Ummat, Karachi, 8 June 2019, about the error in the Saudi Arab announcement.